Power of Perception

Who you intend to be is only changed once you tell yourself the truth about who you are - not who you think you are because of what others have done or said - but who you truly are.

If you have vision boards or do daily affirmations, the majority of it works around changing something about yourself; be it material or physical. Have you ever asked yourself why the change is so important to you? Do you know why you wish for the things you do?

If you don't know yourself beyond others' perceptions, you wouldn't possibly know your heart's desires beyond it either.

Everything in this world is neutral and only manifests into something once thought has tarnished its place in the world. The same goes for you.

No matter what you look like, what car you drive, whether you give change to a beggar or love the partner who is right for you, none of this is your truth unless you do not allow yourself to be swayed by the perception of others.

Before you fight me on this, stop - go get a piece of paper and write a list about all those things that define you. The things that no-one else has had the power to destroy about you, the things that you know without anyone else's approval - like how beautiful you are, how unique your features are, how brilliant you are at sharing your feelings, what a great son or daughter you are, how talented you are, the unique gift you give to the world every day. If only your perception has defined you, you should be writing lists of talents, gifts, offerings to the world, unique characteristics and pure magnificence.

Until then, step out of your own shoes and look at yourself - really look. It's not often we truly witness a miracle.

Try this exercise for a few weeks

Watch the thoughts that run through your mind about yourself and see how much of that is really your truth or something you have blindly believed due to someone else's perception of you.

THEN, tell yourself the truth about who you really are - chances are, you'll meet someone really special and unique along the way - YOU!!!!!

Humans are social beings

"We humans are social beings. We come into the world as the result of others' actions. We survive here in dependence on others. Whether we like it or not, there is hardly a moment of our lives when we do not benefit from others' activities. For this reason it is hardly surprising that most of our happiness arises in the context of our relationships with others." -- Dalai Lama

The bumble bee and the Flower

A great example of Allah's protection and will.

Scientists were asked to study why a certain white-petaled flower, similar to a tulip, in the jungles of South America was mysteriously becoming extinct. Mysterious because there were no obvious man-made forces affecting it’s extinction such as pollution or pesticide.

They studied the plant for several seasons and determined that the flower was pollinated by the bumblebee and that only one bumblebee could pollinate the flower. The cause of the plant’s demise was that if a 2nd bumblebee came along and tried to pollinate it the plant would die. They also noted that only one bumblebee would occupy the flower at a time. If a bee was in search of a flower it could not land on a flower if another bee was already there.

The scientists were satisfied with their findings and reported that there was no remedy to save the popular flower but that they would continue to study it for one more season. The following year a funny thing started happening to all of the flowers--a black smudge began to develop on one of the flower’s petals. Puzzled, the scientists tested the black area for mold growth or some sort of blight but the flower was healthy. The black spot grew to about the size of a nickel then stopped. When it came time for the plant to be pollinated they observed the bumblebee pollinate the flower as usual--but there were no other 2nd or 3rd bees coming behind to land on the flower. To their amazement they discovered that after the first bee pollinated the flower the black spot on that one petal grew into the shape of a perfect silhouette of a bumblebee, warning all other bees to stay away thereby saving the plant from dying.

Moderation/Wise Spending and Avoidance of Extravagance and Extremes

"O you who believe! Make not unlawful the good things which God has made lawful for you, but commit no excess: for God loves not those given to excess.” (Qur’an 5:87)

“O children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters.” (Qur’an 7:31)

"Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Rabb (Sustainer) (Himself) ungrateful.” (Qur’an 17:27)

(For other relevant Qur’anic verses, see: 17:26; 17:29 and 25:63-67)

Discouragement of Miserliness

So he who gives (in charity) and fears (Allah), and (in all sincerity) testifies to the Best, We will indeed make smooth for him the path to Ease. But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to the Best, ¾ We will indeed make smooth for him the Path of Misery; nor will his wealth profit him when he falls headlong (into the Pit). Verily We take upon Us to guide, and verily unto Us (belong) the End and the Beginning. Therefore do I warn you of a Fire blazing fiercely; none shall burn therein but those most unfortunate ones who give the lie to Truth and turn their backs. But those most devoted to Allah shall be removed far from it. Those who spend their wealth for increase in self-purification, and have in their minds no favour from anyone for which a reward is expected in return, but only the desire to seek for the Countenance of their Creator Most High; and soon will they attain (complete) satisfaction. (Qur’an 92:4-21)

Abu Hurairah radiallahu tala anhu narrated that the Prophet salla lahu alaihi wa sallam said: "Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your cause,' and the other (angel) says, 'O Allah! Destroy every miser.’” (Al-Bukhari,Vol. 2 Hadith 522)

(For other relevant Ahadith, see: Al-Bukhari Vol. 4 Hadith 166; Vol. 2 Hadith 523 and Tirmidhi,1873.)

Encouragement of Self-Sufficiency and Discouragement of Begging

Abu Said Al-Khudri radiallahu tala anhu narrated that some Ansari persons asked for (something) from Allah’s Messenger salla lahu alaihi wa sallam and he gave them. They again asked him for (something) and he again gave them. And then again they asked him and he gave them till all that was with him finished. And then he salla lahu alaihi wa sallam said: “If I had anything, I would not keep it away from you. (Remember) Whoever abstains from asking others, Allah will make him contented, and whoever tries to make himself self-sufficient, Allah will make him self-sufficient. And whoever remains patient, Allah will make him patient. Nobody can be given a blessing better and greater than patience.” (Al-Bukhari Vol. 2 Hadith 548)

Abu Hurairah radiallahu tala anhu narrated that Allah’s Messenger salla lahu alaihi wa sallam said: “By Him in Whose Hand my life is, it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living); rather than to ask a person for something and that person may give him or not.” (Al-Bukhari Vol. 2 Hadith 549)

Hakim bin Hizam radiallahu tala anhu narrated that the Prophet salla lahu alaihi wa sallam said: “The upper hand is better than the lower hand, (I.e., he who gives charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses.) And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient.” (Al-Bukhari Vol. 2 Hadith 508)

(For other relevant Hadith, see: Al-Bukhari Vol. 2 Hadith 509.)

Emphasis and Reward for Hard Work

“That man can have nothing but what he strives for.” (Qur’an 53:39)

“And if any strive (with might and main), they do so for their own souls: for Allah is free of all needs from all creation. Those who believe and work righteous deed, from them shall We blot out all misdeed that they have committed, and We shall reward them according to the best of their deeds.” (Qur’an 29:6-7)

Al-Miqdam radiallahu tala anhu narrated that the Prophet salla lahu alaihi wa sallam said: “Nobody has ever eaten a better meal than that which one has earned by working with one’s own hands. The Prophet of Allah, Daud (David), used to eat from the earnings of his manual labor.” (Al-Bukhari Vol. 3 Hadith 286)

Surah Isra 17 verse 80 Say: "O my Lord! let my entry be by the Gate of Truth and Honor and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)."

Ameen,Thumameen.

Transliteration :Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n).

Al-Tirmidhi HadithHadith 2482 Narrated by AbuHurayrah (May Allah be pleased with him)
Allah's Messenger (peace be upon him) used to say, " O Allah, grant me benefit in what Thou hast taught me, teach me what will benefit me, and increase my knowledge. Praise be to Allah in all circumstances. I seek refuge in Allah from the state of those who go to Hell."
Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a tradition whose isnad is gharib.

Transliteration:an Abi Hurairah (radiya Allahu anhu) qaal:
qaala Rasul Allah (salla Allahu alayhi wa sallam): "Allahumma infa'ni bima 'allamtani, wa allimni maa yanfa'oni wa zidni 'ilman, alhamdulillahi alaa kolli haal, wa a'odtho billahi min haali ahlil naar."

Placeless

I hasten from place to place

corner to corner,
Searching for the house that shelters me
but wherever i go i find i am still displaced...
They say 'home is where the heart is'
But if i am not at my abode, then where is this heart?
Is it also lost?
What then is this endless ache i feel inside?
Where is my place, if the One i seek is placeless?
Where is the Convoy of Lights,
Show me......
And instead of trailing my shadow, let me follow Them.
Let Their will be done.
For i know, each fallen drop is cleansing my entire being.
Let the Lights refine my every tear into cultured pearls,
Let them polish me like a lustrous diamond,
and all shimmering gems that be,
So that i may shine in utter brilliance
as i stand both heart and soul in His dominion.....
The dominion of the One......whose place......is placeless.


- Roohi

Taste of Love

The one who has not had a taste of love
Is but a piece of wood or stone to God.
Love extracts water from stones;
Love removes rust from mirrors.
infidelity seeks war, faith peace;
Love sets fire to war and peace alike.
Love opens its mouth in the sea of the heart;
It devours the two worlds like a whale.
Like a lion, love knows no ruse;
It does not change from a lion to a fox.

Rumi...

"Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it."

Nowadays we are becoming more aware of the power of our own thoughts and the role they play in forming our physical reality, and this quote is very revealing in that context! Every time I read it I’m reminded that lack does not exist except in my own mind. Whatever I think I don’t have enough of, I simply need to awaken to the ways I am blocking it from my perception. When I do that, suddenly it’s all there right before my eyes, as it always was - if only I had been willing to see it. This can apply not only to love but money, good health, joy, inner peace, and so much more.

What I love so much about quotes like Rumi’s; they offer a moment of reprieve, a glimpse of grace, and a gentle reminder that the difficult moments will pass and the sun will shine once again. What more could we ask for?

Secret of Longevity

One day Molla was asked the secret to longevity.

"Keep your feet warm, your head cool, be careful what you eat and don't think too much."

My Dear Friend

“In Persian, there are four levels of friendship each relating to a degree in closeness and intimacy: Aashenaa (to know someone casually), Doost (a close friend), Rafeegh (your best friend) and Yaar (your inseparable lover). However, these levels are independent of the type of physical connection you have with someone. These degrees of closeness explain your deep soul connection with another being; your spouse, therefore, may only be your Aashenaa, or you may have a perfect platonic relationship with a Yaar. Some mystics measure their intimacy with God and the Beloved by using these levels.

My dear friend
never lose hope
when the Beloved
sends you away.

If you're abandoned
if you're left hopeless
tomorrow for sure
you'll be called again.

If the door is shut
right in your face
keep waiting with patience
don't leave right away.

Seeing your patience
your love will soon
summon you with grace
raise you like a champion.

And if all the roads
end up in dead ends
you'll be shown the secret paths
no one will comprehend.

The beloved I know
will give with no qualms
to a puny ant
the kingdom of Solomon.

My heart has journeyed
many times around the world
but has never found
and will never find
such a Beloved again.

ah I better keep silence
I know this endless love
will surely arrive
for you and you and you

---

What draws friends together
does not conform to Laws of Nature.
Form doesn't know about spiritual closeness.
If a grain of barley approaches a grain of wheat,
an ant must be carrying it. A black ant on black felt.
You can't see it, but if grains go toward each other,
it's there.

A hand shifts our birdcages around.
Some are brought closer. Some move apart.
Do not try to reason it out. Be conscious
of who draws you and who not.

Trust in God

BismillahirRahmanirRahim
(M)

"Trust in God is negation of trust in God," said Baba Tahir. That is to say that the one who truly trusts in God denies himself any attachment to it, in the sense that he has neither confidence in, nor attention to, his own trust.

-Baba Tahir, "Kalamat-i qisar"

Unity among the People

A friend passed this to me today, it is beautiful.

Why are some so judgmental? I believe that if one is so busy judging another, then they have no time to love. And Love should be the axis that all human beings should revolve on. If one does not have love in one's heart, then one has a dead soul. I am pretty sure that there are some out there who really know the depth of this statement. This is the statement that came out of the Prophet's heart. This is the statement that comes out of the Sheik's heart and believe me, it is only the person, and only the person who knows this depth I talk of will understand this statement.

The Prophet (SAW) was never judgmental. He never found fault with anybody. He even accepted the hypocrites who wanted him dead. So why are some so hell-bent in squashing their own brethren?

Look at our Prophet and look at how he lived. He is the best example one can have as to how to treat human beings whether they are Kafir or Muslim. We are just Ummas of the Prophet. We do not have the right to stamp or label another human being saying `He's Kafir, He's Muslim'. This is Allah's work. That's why we have the creator so that He can actually rule the created.

We are all Muslims and that's a fact. Among us there are the true ones and then again there are the not-so-true ones. True or not-so-true, we are all Umma of the Prophet SAW. Because we have different theologies does not mean that we are Kafirs among Muslims. We have a civic and a social responsibility as Muslims to stay united as Muslims and pose as an indomitable front. One may not agree on some of the motives or actions another Muslim brother would posses but the bottom line is we are all Muslims. If there is a another force that is going around the world to destroy Islam and Muslims, then we should all join hands to confront this force as a united front and not as a divided family. It really does not matter if one has a doubt about the Prophet’s ways or if one disagrees with Sheik Nazim and Sufism, or if one does not do anything Islamic at all. It really does not matter. But the fact is that we are all Muslims, as Muslims we must join hands
to stay safe in numbers so that we can meet that destructive force with a formidable front.

So, some brothers being mad at some members are not doing any good for personal or collective advancement. They are also not being responsible in propagating Islam in the way Allah and the Prophet wanted. If one finds a Muslim of another extreme, it is truly not correct to alienate this person. The right way would be to try to make him see that he is slightly distracted from the way of Allah and all efforts must be given to pull back the person in to the right way. But what do we see here? Alienation of the highest order…………. mud slinging, back biting! If some of the people in the forum think that a few people in the forum are in the wrong path, by all means please enlighten those in the wrong instead of labelling them. It really does not matter if you are wahhabi, shia or any other sect within the Muslim circle. As long as they acknowledge Allah Almighty and the Prophet (SAW) nothing should really matter.

Why are we letting ourselves be overwhelmed by the trivialities of life? Just lift your head and look at the sky above you? Can you comprehend its vastness? In the same way, can you truly comprehend HAQ? Can you actually say that you have understood Allah Almighty completely? Oh, how can one be so judgemental when you may not even have touched the surface of infinity.

Some don't want to pray shoulder to shoulder because they might have to join a Shia or a Wahhabi or whatever. Some don't want to associate another sect because they tie their hands for takbir in a different way. Some Muslims don't want to associate another sect of Muslims because they go and pray at ziharams and believe in Awliyas. Then, here in Sri Lanka , some Muslims discouraged another set of Muslims from joining Sufism because they were told that the Sufis pray only three times a day!

Ignorance and lack of proper knowledge led them to believe in a falsehood. Praying three or five times or 100 times, what? Aren’t they are all praying to Allah Almighty. The former Sri Lankan Ambassadoress for Pakistan visited some Sufis in Peshawar . These Sufis meditate in a cave and come out only on certain days. On her visit, she witnessed that the Sufis did not pray the 5 times prayer and she popped the question how come? Out came the answer: why limit remembrance of Allah to just 5 times a day when we are with Allah 24 hours of the day and every second of the day. How does one argue with logic like that? Logic perfectly harmonised with theology and action.

Do you really think HAQ is being governed by mundane things like who is right and who is wrong? If the Sufis are praying 3 times a day or not at all, whether they are praying five rakats or ten or only two for that matter, they are with Allah 24 hours of the day…………look at the bottom line, they are with Allah 24 hours of the day aren't they? They are all prostrating before Allah Almighty and have acknowledged the Prophet as the messenger of Allah. Can you truly tell those Sufis that they are not with Allah because they are not praying five times day? Will Allah Almighty or the Prophet not acknowledge those Sufis because they did not pray 5 times a day?

Motives and ideas of each person or a sect is different from each other but as long as they are within the circle of Islam that propagates one God and that the Prophet is the last of the messengers, I think it is safe to say that one is in the correct path. People can go to extremes. People go to extremes in relation to Islamic rights and rituals but they are all Muslims and brethren. No individual sect can announce to the world that they are the better and correct path to Allah Almighty. All come under the umbrella of Islam/Muslim, and therefore, should not stand alone and confront separately a common battle which has to be sorted out with a united front. If there are among us brethren who have some ideas that don't coincide with the norm, then disassociate yourself with those ideas ONLY but still associate with the person because he is still a fellow Muslim. Try to guide the person concerned to see light in those parts that need guidance. Because
this person as a whole is an umma of the Prophet and if there is a Muslim who is completely extreme in his outlook, leave him to Allah for guidance.

No Muslim should be judgmental about another human being. No Muslim should be the judge, jury and the executioner of another human being. It is only Allah and Allah alone who has this right to make this call. If you love Allah and the Prophet, show it in action. The noblest way to show it would be the way the Prophet (SAW) lived and acted.

To be truly happy and content, you need 2 things: Love and Understanding. Love that should come with spontaneity of the heart and understanding that can lead to forgiveness. You cannot have one without the other. You need both to be happy. Humanity has lost the spontaneity of love and understanding.. They have forgotten the path to forgiveness.

Shaitan works in many ways. Let’s stay united for the love of Allah

Soraya Usuf

Awliya's Salawat (Prayer)

A woman came to Hadhrat Hasan Basri (rahmatullahi alayhi) and said, "My daughter has passed away, I want to see her in a dream". Hasan Basri advised her, "Offer four rak'at nafl Salat after the Isha. Recite Surah At-Takathur after Al Fatiha in each rak'at. After offering the Salat go to bed and recite Darud till you sleep."

She followed the advise. In the dream she saw her daughter in severe punishment. Her both hands were cuffed and her feet were tied with the chains of fire.

After getting up in the morning she went straight to Hadhrat Hasan Basri (rahmatullahi alayhi) and told the dream. Hazrat Hasan Basri said, "Give alms on her behalf. It is possible that Allah may forgive her".

The next night, Hasan Basri himself dreamt a garden of Paradise having a very high throne on which a very beautiful and charming girl was sitting. She was wearing a crown of light. She said "Hasan! Do you recognise me?". Hasan said "No, I do not recognise you". The girl said, "I am the same girl to whose Mother you advised to recite the Darud (after the Isha till sleep)". Hadhrat Hasan said, "Your Mother told me quite a contrary condition". She said, "I was in the same condition as told by my Mother". "How did you get this position?" enquired Hadhrat Hasan. The girl told, "I was being punished along with seventy thousand people in that torment. A devotee from the saints passed by our graveyard. He recited Darud once on the Prophet salaAllahu alayhi wasalam and prayed to Allah to grant us the reward of that Darud. Allah answered his prayer and all of us were forgiven and granted salvation".

Life

Though you may be a rock or marble you will be a jewel when you
reach the man of heart.
Plant the love of the Beloved in your spirit; do not give your heart
to anyone save those whose hearts are full of love.
Don’t go into the place of despair: there is hope.
Don’t go in the direction of darkness: there is light.
The heart leads you to the heart.
Allow the heart to be fed with love,
And the spirit to be filled with enlightenment.

May you all continue celebrating life dancing moment to moment!

The Ta-Sin of Understanding

The Ta-Sin of Understanding

The comprehensions of created natures are not attached to reality, and reality is not attached to created natures. Thoughts (which come) are adherences, and the adherences of created natures do not attach themselves to realities. The perception of reality is difficult to acquire, so how much more difficult is the perception of the reality of the Reality. Furthermore, Allah is beyond reality, and reality does not in itself imply Allah.

The moth flies about the flame until morning, then he returns to his fellows and tells them of his spiritual state with the most eloquent expressions. The he mixes with the coquetry of the flame in his desire to reach perfect union.

The light of the flame is the knowledge of reality, its heat is the reality of reality, and Union with it is the Truth of the reality.

He was not satisfied with its light nor with its heat, so he leapt into it completely. Meanwhile, his fellows were awaiting his coming so that he could tell them of his actual vision since he had not been satisfied with hearsay. But at that moment, he was being utterly consumed, reduced and dispersed into fragments, and he remained without form or body or distinguishing mark. Then in what sense can he return to his fellows? And in what state now that he has obtained? He who had arrived at the vision became able to dispense with reports. He who arrives at the object of his vision is no longer concerned with the vision.

These meanings do not concern the negligent man, nor the transitory man, nor the man of wrong action, nor the man who follows his whims.

Oh you who are uncertain, do not identify ‘I am’ with the Divine ‘I’ - not now, nor in the future, nor in the past. Even if the ‘I am’ was a consummated gnostic, and if this was my state, it was not the perfection. Even though I am His I am not He.

If you have understood this, then understand that these meanings were not true from anyone except Muhammad, and ‘Muhammed is not the father of any one of your men,’ but the Messenger of Allah and the seal of the prophets. He absented himself from men and jinn, and he closed his eyes to ‘where’ until there no longer remained any veil on the heart nor any falsehood.

There was a ‘length of two bows’ lengths or nearer,’ when he reached the desert of the ‘knowledge of reality,’ he reported from the outward heart. When he arrived to the truth of the reality he left his desire there and gave himself up to the Bountiful. When he reached the Truth he returned and said: ‘the inward heart has prostrated to You, and the outward heart has believed in You.’ When he reached the Furthermost Limit he said: ‘I cannot praise You as You should be praised.’ When he reached the reality of the reality he said: ‘You are the only One who can praise Yourself.’

He renounced his desire and followed his vocation, ‘the heart did not lie about what it saw’ at this station near the Lote-Tree of the Boundary. He did not turn to the right to the reality of things, nor to the left to the reality of reality. ‘His eyes swerved not, nor swept away.’

Source: as quoted from Mansur al-Hallaj,
Author of 'The Tawasin', translated by:
Aisha Abd ar-Rahman at-Tarjumana

Love

Doc Childre
Our true identity is to love without fear and insecurity. Our higher potential finds us when we set our course in that direction. The power of love and compassion transforms insecurity.

Vipin Sharma
Love the heart that hurts you, but never hurt the heart that loves you.

Sara Paddison, The Hidden Power of the Heart
Enthusiasm created from the heart is the spirit of the matter. It ignites your whole system so there's no drag, no resistance, no thoughts like "Do I have to?" coming from the head to sabotage the power of your surrender.

Prophet Muhammed

Written by George Jordac

With eyes as bright as the shining sun, a reality on the lips more
brilliant than the light of the sun, a heart more fresh than the
flowers of the gardens of Yathrib and Taif, habits and morals more
decent than the moon- lit nights of the Hijaz, a mind more brisk than
the strong winds, a bewitching tongue, a heart with heavenly light,
firm determination like a trenchant sword and heavenly words on the
tongue - such was Muhammad son of Abdullah, the prophet of Arabia, the
prophet who destroyed the idols which had separated brothers from
brothers. He did not break only the idols of wood and stone but also
broke the idols of wealth, indecent habits and party-spirit.

The only thing which the cowardly Quraysh desired was money should be
transferred from the hands of the nomadic Arabs to their own pockets.
The only value which they attached to life was that in order to earn
profit they should travel through the desert on the back of the camels
undergoing extreme hardships and then return to their hometown Mecca -
the same Mecca which was the city of idol-worship, and where money was
the only thing which counted.

Suddenly they heard a voice which shook their nerves. Their hopes were
shattered. The world turned away its face from them saying: "The value
of man is not the same which you have assessed and the object of the
creation of the nomadic Arabs is not the same which you think it to be".

....... This was the voice of Muhammad ........

Banu Asad and Banu Tamim were so foolish and ignorant that they buried
their daughters alive without any cause. There was no justification
for their doing so except that it was a custom which had survived
amongst them. They were opposed to the Divine will. They hated the
beauty of nature. And then they heard a voice, which was expressive of
deep love and sympathy for the people saying: "Don't bury your
daughters alive. Daughters are as good a creation of God as the sons.
No human being has a right to deprive others of life. It is only God
who creates the people and makes them die".

........ This was the voice of Muhammad .......

The Arabs were always fighting. They fought and shed blood for years
on account of very trivial things. They killed their own brothers and
then rejoiced and glorified themselves on it. To sacrifice their lives
for the sake of their own ignorance was something very ordinary for
them. The children cried and screamed and grew up in conditions which
were not conducive to the creation of love or sympathy for anyone in
their minds.

In these circumstances they heard another voice which said: "What are
you doing? You kill one another although you are all brothers because
all of you have been created by God. Strife is something satanic.
Peace and friendship are more beneficial for you. The blessing for
which you fight can't be achieved except through peace".

........ This, too, was the voice of Muhammad .......

The Arabs were the most proud and egoistic people. They considered the
non-Arabs inferior to themselves. Not only this but they did not
consider the non-Arabs even human beings. Muhammad disliked this
attitude of the Arabs very much. Addressing these proud people he
said: "No Arab is superior to a non-Arab unless he is more pious.
Whether you like it or not all human beings are brothers of one another".

There were oppressed, homeless and helpless persons whose faces had
been scorched by the hot winds. The society had discarded them and
made their lives miserable. They were more humble in the eyes of the
people than the particles of sand and their life had become extremely
unenviable. And these were the true friends of the prophet of Islam,
just as the indigent and outcasts of the society were the friends of
Jesus Christ and other great men of the world. It was these very
people for whose benefit the prophet of Islam endeavoured to prevent
the establishment of dictatorship, disallowed slavery, freed man from
the bondage of his fellow-men, and established the public treasury so
that all might benefit from it without any discrimination. He directed
the efforts of the people towards public welfare. He insisted on
Quraysh, who were his kinsmen, at every step that they should improve
their conduct, do good deeds, and keep their attention directed
whole-heartedly to God, who has united the scattered creation into a
single whole.

However, Quraysh instigated the ignorant persons as well as their own
children to stone and ridicule him.

The helpless, oppressed and homeless slaves among whom one was Bilal,
the Mu'azzin of the prophet, were overjoyed when they heard this: "All
human beings are fed by God. He likes him most who is more helpful to
his creatures".

........ This was the voice of Muhammad .......

Those who were his enemies and stoned and ridiculed him heard this
animating voice: "If you (Muhammad) had been stern and hard-hearted
they would all have deserted you a long time ago. Forgive them and ask
God to forgive (their sins) and consult with them in certain matter.
But when you reach a decision trust God. God loves those who trust Him".

........ This was the voice of Muhammad .......

The following pure words were imprinted on the minds of those who were
endeavouring in the path of God for a better life, and were ready to
support him (Muhammad) in his campaign against idol-worship and
evil-doing, and were afraid lest their rights and good conduct might
be wasted in the battle-field.

"Remember! Don't be treacherous. Don't commit breach of trust. Don't
kill either a child or a woman or an old man or a monk in a monastery.
Don't burn a date-palm tree and don't cut any tree nor pull down a
building".

........ This voice was the voice of Muhammad .......

The Arabs heard this heavenly voice from Muhammad and spread it in all
the four corners of the world. They covered powerful rulers and kings
with this voice, established brotherhood amongst human beings and
strung them in one faith, and created relationship between man and God.

The shade of Muhammad spread so much that the entire Old World came
under it and the land from the east upto the west began producing the
fruits of goodness, knowledge, peace and friendship. The prophet of
Islam stretched his hand and sowed the seeds of friendship and
brotherhood throughout the world. That hand is still stretched and is
busy sowing the seeds. Hence, there is no part of the world wherein
the followers of Muhammad are not found. One of them may be in
Pakistan and the other may be in Spain, but in spite of this both of
them are treated to be under one and the same standard. The prophet
provided honour and respect to the Orientals which is even now a
shining crown on their heads.

This voice of the prophet, was a call for human brotherhood. It
stopped the hands of the rulers from reaching the property of the
subjects and gave equal rights to all human beings. In his religion
there is no discrimination between a common man, a ruler and a subject
and an Arab and a non-Arab, because all human beings are the slaves of
God and it is He who provides sustenance to all of them.

This voice emancipated women from the oppression of men, freed the
labourers from the injustice of the capitalists and delivered the
servants from the degradation of submission to their masters. As
opposed to Plato and other philosophers, who deprive the workers of
their social rights on account of their mean occupation and have
divided the society into many grades, the prophet of Islam made all
human beings participate in the affairs of government. He also
disallowed usury and exploitation of one man by another.

Where is God?

When Moses conversed with God, he asked, "Lord, where shall I seek You?"
God answered, "Among the brokenhearted." 
Moses continued, "But, Lord, no heart could be more despairing than mine."
And God replied, "Then I am where you are."

-Abu’l-Fayd al-Misri, “The Kashf al-Mahjub”

One

One is without reason.

Everything needs a reason,but One never needs it.

Every number has a reasonto be the numberit is.

Except One.

Every number is in needfor the number One,but One never needs One.

Two needs Oneto be two.Three needs Oneto be three.One hundred needs Oneto be one hundred.Or it will be ninety-nine.

But One is without reason.

And if there is no One,there is Zero.There is nothing.

But if there is One,everything is going to befrom it.


(Mawlana Sheikh Mohammed Nazim Adil al-Haqqani al-Naqshbandi)

Be Lost in the Call

Be Lost in the Call
Lord, said David, since you do not need us,
why did you create these two worlds?

Reality replied: O prisoner of time,
I was a secret treasure of kindness and generosity,
and I wished this treasure to be known,
so I created a mirror: its shining face, the heart;
its darkened back, the world;
The back would please you if you've never seen the face.

Has anyone ever produced a mirror out of mud and straw?
Yet clean away the mud and straw,
and a mirror might be revealed.

Until the juice ferments a while in the cask,
it isn't wine. If you wish your heart to be bright,
you must do a little work.

My King addressed the soul of my flesh:
You return just as you left.
Where are the traces of my gifts?

We know that alchemy transforms copper into gold.
This Sun doesn't want a crown or robe from God's grace.
He is a hat to a hundred bald men,
a covering for ten who were naked.

Jesus sat humbly on the back of an ass, my child!
How could a zephyr ride an ass?
Spirit, find your way, in seeking lowness like a stream.
Reason, tread the path of selflessness into eternity.

Remember God so much that you are forgotten.
Let the caller and the called disappear;
be lost in the Call.

-
"Love is a Stranger", Kabir Helminski
Threshold Books, 1993

Song of Love

I am the lover's eyes, and the spirit's
Wine, and the heart's nourishment.
I am a rose. My heart opens at dawn and
The virgin kisses me and places me
Upon her breast.


I am the house of true fortune, and the
Origin of pleasure, and the beginning
Of peace and tranquility. I am the gentle
Smile upon his lips of beauty. When youth
Overtakes me he forgets his toil, and his
Whole life becomes reality of sweet dreams.


I am the poet's elation,
And the artist's revelation,
And the musician's inspiration.


I am a sacred shrine in the heart of a
Child, adored by a merciful mother.


I appear to a heart's cry; I shun a demand;
My fullness pursues the heart's desire;
It shuns the empty claim of the voice.


I appeared to Adam through Eve
And exile was his lot;
Yet I revealed myself to Solomon, and
He drew wisdom from my presence.


I smiled at Helena and she destroyed Tarwada;
Yet I crowned Cleopatra and peace dominated
The Valley of the Nile.


I am like the ages -- building today
And destroying tomorrow;
I am like a god, who creates and ruins;
I am sweeter than a violet's sigh;
I am more violent than a raging tempest.


Gifts alone do not entice me;
Parting does not discourage me;
Poverty does not chase me;
Jealousy does not prove my awareness;
Madness does not evidence my presence.


Oh seekers, I am Truth, beseeching Truth;
And your Truth in seeking and receiving
And protecting me shall determine my
Behavior.

Kahlil Gibran

Your Love

Your love lifts my soul from the body to the sky

And you lift me up out of the two worlds.

I want your sun to reach my raindrops,

So your heat can raise my soul upward like a cloud.

~ Rumi

Rumi

There is a way between voice and presence
where information flows.
In disciplined silence it opens.
With wandering talk it closes.

Rumi's Poem on Aging

Why does a date-palm lose its leaves in autumn?
Why does every beautiful face grow in old age?
Wrinkled like the back of a libyan lizard?
Why does a full head of hair get bald?
Why is the tall, straight figure
That divided the ranks like a spear
Now bent alomost double?
Why is it that the
Lion strength weakens to nothing?
The wrestler who could hold anyone down
Is led out with two people supporting him,
Their shoulders under his arms?
God answers,
"They put on borrowed robes
and pretended they were theirs.
I take the beautiful clothes back,
so that you will learn the robe
of appearance is only a loan."
Your lamp was lit from another lamp.
All God wants is your gratitude for that.

For Rumi, it is not aging that is loss. On contrary, life itself is loss, a nostalgia for our Origin from which we find ourselves separated. For Jalal ad-Din, the"last of life" is that for which "the first was made," even includes death itself:

Inside the Great Mystery that is, we don't really own anything. What is this competition we feel then, before we go, one at a time, through the same gate.

Love is the master

LOVE IS THE MASTER

Love is the One who masters all things;
I am mastered totally by Love.
By my passion of love for Love
I have ground sweet as sugar.
O furious Wind, I am only a straw before you;
How could I know where I will be blown next?
Whoever claims to have made a pact with Destiny
Reveals himself a liar and a fool;
What is any of us but a straw in a storm?
How could anyone make a pact with a hurricane?
God is working everywhere his massive Resurrection;
How can we pretend to act on our own?
In the hand of Love I am like a cat in a sack;
Sometimes Love hoists me into the air,
Sometimes Love flings me into the air,
Love swings me round and round His head;
I have no peace, in this world or any other.
The lovers of God have fallen in a furious river;
They have surrendered themselves to Love's commands.
Like mill wheels they turn, day and night, day and night,
Constantly turning and turning, and crying out.

You need a Spiritual Check up!

You need a Spiritual Check up

By Shaikh Nazim

Astaghfirullah, Destur ya Sultanulawliya, medet As salaamu alaykum. Oh our Lord, put your weak servants under Your Divine Protection. Therefore you must try to say as much as possible, more as salaam alaykum, as salaam alaykum. As salaam: peace. When you are saying too much, bringing peace to you and everything around yourself and also spreading that mercy and blessings through east and west. But now people, they are not using too much, to say as salaamu alaykum. Say as much as possible. We are saying as salaamu alaykum.

Allah, Allah... and we are asking Divinely Support, and Divinely Support never coming to people directly, is like a, as we are saying it for understanding, blessing coming like Niagara Falls, you can’t reach to that, but if it is going through pipes, may drink, may use it. Therefore Awliyas, whole Awliyas... Awliya means waliullah, that means friend of Allah, or, who is going to be friendly to Allah. Try to be friendly to Allah. But people running to be friends of shaytan,
because it is last days' signs, that people should run to be friends of shaytan, and very few people running to be friends to Allah Almighty.

And you can’t be friend of Allah Almighty till you are going to be friend to His Most Beloved Servant Sayyidina Muhammad (s), and you can’t be reaching to that point, be friend of Rasulullah (s) till you are going to be friendly to friends of Rasulullah (s). If you are not
reaching friends of Rasulullah (s), you can’t reach to be friends of Allah Almighty. Audhu billahi min ash-shaytan ir-rajeem . Oh our Lord, please give Your Protection on your weak servants, we are saying we are weak servants, please make Your Divinely Protection on ourselves, not to be friends of shaytan. Friends of shaytan going to be in hells beginning here. They are burning. They are burning. From inside of themselves or outside. Burning. But they’re insisting to be, yet to be, friends of shaytan. Say Audhu billahi min ash-shaytan ir-rajeem, oh our Lord, we are running to You, not to be friends to shaytan. say, in such a meaning, say Audhu billahi min ash-shaytan ir-rajeem.

People coming and saying, "oh Shaykh, I am ill, but I am going to doctors, they are sending me to analyst, 'go to that one to make check up for yourself, and bring that to me, to look.', and I am going different analysts, "tahlil", analyzing, saying nothing with you, you are okay". But he is insisting, " I am feeling, that I am not healthy". Yes, but yet, they are not thinking that, that is something not belonging to their material being, no. From inside. Yet they are not coming to say, to accept that we have another being through ourselves, that is our souls. They never going to ask, to make a check up for their souls, but running to make a check up, every organ through themselves. But then, they never going to look, to make a check up for their souls, no. Because people becoming such a materialist, they are thinking only material beings. Material beings
never making a thing to move by itself, no.

Car is a car, but you must put in its box a kind of water and that water changing in another position and moving, making car to move. They always looking, what is water of our car?. can’t walk, we are looking everything okay." Ah, look if it has fuel. -"Our car is okay, for what fuel?" Ya, without fuel, your car can’t move. People running to doctors, doctors say, "you are 100%, you are okay. Okay." "Oh, doctor, if 100% I am okay, why I am coming to you? I am feeling
something in myself, making me not to be rest, disturbing me something from inside". You must go to, Haji Yashar, there is a person, that he may understand such a matters, what is their name? Their name psychiatry. And so many psychiatry coming, saying, "Oh Shaykh, I am
feeling no good". What you are doing? I am asking, psychiatry. Ahh, psychiatry, and you are coming to me? For, for... to treat you? And (I) say first, "jump". If jumping, "you are alright, okay, now go away." Finish. -"I am coming for check up". That is my check up. If do
jumping, then it is okay, nothing with you. If not enough, another check up, run from up, to that side. -"For what?" There is a cat, running in front of you, run and catch it!

I am psychiatry doctors. All psychiatry, they are also {twisting his hand, in Turkish: what do they call it? Antika (=antique)}. Or, every psychiatry, their minds out of their minds, two (piece?)... I am trying you, if you are okay or not. "I can’t do". You can’t do, you must try to do every day, to run 100 meters, to catch a cat. Catch and bring to me. "How? I am doctor of psychiatry!" You don’t know. Come, what I am saying to you, it is okay. Everything check up, but for psychiatry, they are unhappy to be check up. they are making check up for people, saying "nothing with you". But I am looking, you also falling in a deep well, you can’t be able to take yourself out. That is my check up to you. and we are in need, who making check up
for our unknown beings, souls. The authority for that, just granted to Prophets. then Prophets, from Prophets then granted to make a check up, granted what they had been through Prophets' line people, they may do this. Not any, anyone saying, "I can do", you can’t do. But people,
they are running nonsensely, to make a check up to themselves, and it is impossible. really, we are in need a check up for our souls, and who can do that check up for our souls? those whom they authorized, Heavenly Authority. Authorized by Heavenly Authority, they can do only
this, not school, reading, reading, reading, reading. They can’t understand anything. And they are so very rare now. (Those) people, they are running, to make a check up with psychiatries, and their level on same level, and they can’t take any benefit, finish, finish. Mankind just finished. Because they are in ruins, innerly in ruins. they must rebuild their personalities once
again. First, they must try to recognize their real identity. Who are you?! First, for rebuilding his, himself. In, through his life, to recognize himself.

Who are you? Someone must teach him, who are you? Because by yourself, you can’t, you can’t know, who are you. You can see everything except yourself. Your eyes looking and seeing everything except himself. What you are in need? You need a mirror. To say that, "I am this one", you must bring two witnesses, that through that mirror, you that one. By himself, he can’t recognize himself also in mirror. He may think, "that is another one, I am not this one, because
I am not looking myself, putting myself second to that, and to see that this and this the same. No. Perhaps that mirror it is a strange instrument, showing shadows, showing (things), showing something in it, but if no one in that area, you can’t say that this is... "I am that one".

You need two witnesses, that this is you, you are this! You are looking. It is mirror showing to you, therefore man, who is asking, "who are you?" must be a person like mirror, to be able to show, "you are this one". When you accepting, what he is saying, then that person
just permitted to build, to rebuild your existence. To manifest yourself again, as before. Because you are in ruins, destroyed. Your real being destroyed, therefore you are in need a rebuilding.
Rebuilding only those people, whom they have granted Heavenly Lights, and authorized through Heavens, not from earth, no. Earth, our level. Level of hayvanat, zoo level. We are on zoo level. Putting some examples in zoo garden, but not putting one man inside, also, that we are on same level. (addressing someone) You went zoo garden? You have been in zoo garden? Zoo.
I went also, but I was escaping, not to put me also with another place, that is also on that level animal. Our level, first level of animals. only we have granted for speaking. Our animals, they are not speaking. Same qualities, that they have, we have same also. Only they are running on 4 legs, we are running on 2 legs. But we must get up for rebuilding our real personality, if we are not recognizing yourself, you can’t be able to understand anything, coming hayvan, going hayvan. Coming as animal, and going as animal. And this life, that people living now, it is not 2nd level of real mankind. Because first level, they are characteristic on same character, all of them. If they are getting second level, they can’t touch, like this, can’t give, can’t harm anyone.

Once show me, my Grandshaykh, in Mecca al-Mukarrama, Baytullah, sharafahullah, 'Look, azim Efendi", as I am looking, one, first level people, they’re making tawaaf. But they are pulling and making everything, making harm people, pushing them, pulling them, but the second one, I am
looking and seeing a group of people, they are like butterflies (silently making a circular motion with his hand for a while)... no sound, no trouble, no harming. 1st level, level of animals. they are
giving to each ‘other harming, fighting, eating, everything they are doing. Now look, and say truth, what is the level of living people, whom they are claiming, that we are reached, we are reached to top of civilization? They are so big liars! Because that is Shaytan’s teaching to them, to say, "now we are on top, top level of civilization", For what? Because you have so many kinds of weapons, and high technologia, you have... therefore you reached top of civilization. And I am saying yet, you are on same level. Technologia never taking you on second level, only spirituality under can take you, and spirituality under heavy pressure. You can’t be able, to leave it, to reach to that point. And people, they are trying to kill, to harm people, to destroy, what is that? That is the level of mankind? I'm sorry to say that is not level of real human beings level. And I
am sorry to say, that even animals level, they are not accepting that level, and kicking them down! Kicking them down. That is the position, general view of our world, in our days, that it is days, Last Days. And we are reaching to Yamul Qiyamah. Oh people! Come and listen! And
ask Truth! To ask Truth it is your most important characteristic. You must ask truth, and you must try to learn Truth about your life, then you should be up. Never harming, therefore Prophet (s) saying, "surrender, people". That people, they are running away from Islam,
the name of Islam. They are hating and running away. but real Islam, what saying? A real Muslim, who never harming people by his tongue, by his hand, by his power. They are not real Muslims. People, people, Muslim, they are looking and seeing what happening. And people
thinking that Islam ordering to kill people, without any, with reason or without reason.
Destroying every day. And they are saying on it, "the name of Islam".

Audhubillah (I seek refuge in Allah!). Allah take them away. Take away. Don’t be with them, don’t say that they are doing good - that is not Islam, they are not Muslims. Only by name, their names may be written Muslim, but they are so far. As far earth from heavens, they are far away from Islam. May Allah forgives us and blessings you, for the Honor of the Most Honored One in His Divinely Presence, Sayyidina Muhammad, (s), Fatiha.

Wa min Allah at Tawfiq [Transcribed by Arief H.]

Laila and Majnun - A great Love Story

The story of Laila and Majnun has been told in the East for thousands of years and has always exerted a great fascination, for it is not only a love-story, but a lesson in love. Not love as it is generally understood by man, but the love that rises above the earth and heavens.

A lad called Majnun from childhood had shown love in his nature, revealing to the eye of the seers the tragedy of his life. When Majnun was at school he became fond of Laila. In time the spark grew into a flame, and Majnun did not feel at rest if Laila was a little late in coming to school. With his book in his hand, he fixed his eyes on the entrance, which amused the scoffers and disturbed everybody there. The flame in time rose into a blaze and then Laila's heart became kindled by Majnun's love. Each looked at the other. She did not see anyone in the class but Majnun, nor did he see anyone save Laila. In reading from the book Majnun would read the name of Laila, in writing from dictation Laila would cover her slate with the name of Majnun. 'All else disappears when the thought of the beloved occupies the mind of the lover.'

Everyone in the school whispered to each other, pointing them out. The teachers were worried and wrote to the parents of both that the children were crazy and intensely fond of one another, and that there seemed no way to divert their attention from their love-affair which had stopped every possibility of their progress in study.

Laila's parents removed her at once, and kept a careful watch over her. In this way they took her away from Majnun, but who could take Majnun away from her heart? She had no thought but of Majnun. Majnun, without her, in his heart's unrest and grief, kept the whole school in a turmoil, until his parents were compelled to take him home, as there seemed to be nothing left for him in the school. Majnun's parents called physicians, soothsayers, healers, magicians, and poured money at their feet, asking them for some remedy to take away from the heart of Majnun the thought of Laila. But how could it be done? 'Even Luqman the great physician of the ancients, had no cure for the lovesick.'

No one has ever healed a patient of love. Friends came, relations came, well-wishers came, wise counselors came, and all tried their best to efface from his mind the thought of Laila, but all was in vain. Someone said to him, 'O Majnun, why do you sorrow at the separation from Laila? She is not beautiful. I can show you a thousand fairer and more charming maidens, and can let you choose your mate from among them.' Majnun answered, 'O, to see the beauty of Laila the eyes of Majnun are needed.'

When no remedy had been left untried, the parents of Majnun resolved to seek the refuge of the Kaba as their last resort. They took Majnun on the pilgrimage to Kabatullah. When they drew near to the Kaba a great crowd gathered to see them. The parents, each in turn, went and prayed to God, saying, 'O Lord, Thou art most merciful and compassionate, grant Thy favor to our only son, that the heart of Majnun may be released from the pain of the love of Laila.' Everybody there listened to this intently, and wonderingly awaited what Majnun had to say. Then Majnun was asked by his parents, 'Child, go and pray that the love of Laila may be taken away from your heart.' Majnun replied, 'Shall I meet my Laila if I pray?' They, with the greatest disappointment, said, 'Pray, child, whatever you like to pray.' He went there and said, 'I want my Laila,' and everyone present said, 'Amen.' 'The world echoes to the lover's call.'

When the parents had sought in every way to cure Majnun of his craze for Laila, in the end they thought the best way was to approach the parents of Laila, for this was the last hope of saving Majnun's life. They sent a message to Laila's parents, who were of another faith, saying, 'We have done all we can to take away from Majnun the thought of Laila, but so far we have not succeeded, nor is there any hope of success lift to us except one, that is your consent to their marriage.' They, in answer, said, 'Although it exposes us to the scorn of our people, still Laila seems never to forget the thought of Majnun for one single moment, and since we have taken her away from school she pines away every day. Therefore we should not mind giving Laila in marriage to Majnun, if only we were convinced that he is sane.'

On hearing this the parents of Majnun were much pleased and advised Majnun to behave sensibly, so that Laila's parents might have no cause to suspect him of being out of his mind. Majnun agreed to do everything his parents desired, if he could only meet his Laila. They went, according to the custom of the East, in procession to the house of the bride, where a special seat was made for the bridegroom, who was covered with garlands of flowers. But as they say in the East that the gods are against lovers, so destiny did not grant these perfect lovers the happiness of being together. The dog that used to accompany Laila to school happened to come into the room where they were sitting. As soon as Majnun's eyes fell on this dog his emotion broke out. He could not sit in the high seat and look at the dog. He ran to the dog and kissed its paws and put all the garlands of flowers on the neck of the dog. There was no sign of reverence or worship that Majnun did not show to this dog. 'The dust of the beloved's dwelling is the earth of Kaba to the lover.' This conduct plainly proved him insane. As love's language is gibberish to the loveless, so the action of Majnun was held by those present to be mere folly. They were all greatly disappointed, and Majnun was taken back home and Laila's parents refused their consent to the marriage.

This utter disappointment made Majnun's parents altogether hopeless, and they no longer kept watch over him, seeing that life and death to him were both the same, and this gave Majnun freedom to wander about the town in search of Laila, inquiring of everyone he met about Laila. By chance he met a letter-carrier who was carrying mail on the back of a camel, and when Majnun asked this man Laila's whereabouts, he said, 'Her parents have left this country and have gone to live a hundred miles from here.' Majnun begged him to give his message to Laila. He said, 'With pleasure.' But when Majnun began to tell the message the telling continued for a long, long time. 'The message of love has no end.'

The letter-carrier was partly amused and partly he sympathized with his earnestness. Although Majnun, walking with his camel, was company for him on his long journey, still, out of pity, he said, 'Now you have walked ten miles giving me your message, how long will it take me to deliver it to Laila? Now go your way, I will see to it.' Then Majnun turned back, but he had not gone a hundred yards before he returned to say, 'O kind friend, I have forgotten to tell you a few things that you might tell my Laila.' When he continued his message it carried him another ten miles on the way. The carrier said, 'For mercy's sake, go back. You have walked a long way. How shall I be able to remember all the message you have given me? Still, I will do my best. Now go back, you are far from home.' Majnun again went back a few yards and again remembered something to tell the message-bearer and went after him. In this way the whole journey was accomplished, and he himself arrived at the place to which he was sending the message.

The letter-carrier was astonished at this earnest love, and said to him, 'You have already arrived in the land where your Laila lives. Now stay in this ruined mosque. This is outside the town. If you go with me into the town they will torment you before you can reach Laila. The best thing is for you to rest here now, as you have walked so very far, and I will convey your message to Laila as soon as I can reach her.' 'Love's intoxication sees no time or space.'

Majnun listened to his advice and stayed there, and felt inclined to rest, but the idea that he was in the town where Laila dwelt made him wonder in which direction he should stretch out his legs. He thought of the north, south, east, and west, and thought to himself, 'If Laila were on this side it would be insolence on my part to stretch out my feet towards her. The best thing, then, would be to hang my feet by a rope from above, for surely she will not be there.' 'The lover's Kaba is the dwelling-place of the beloved.' He was thirsty, and could find no water except some rainwater that had collected in a disused tank.

When the letter-carrier entered the house of Laila's parents he saw Laila and said to her, 'I had to make a great effort to speak with you. Your lover Majnun, who is a lover without compare in all the world, gave me a message for you, and he continued to speak with me throughout the journey and has walked as far as this town with the camel.' She said, 'For heavens sake! Poor Majnun! I wonder what will become of him.' She asked her old nurse, 'What becomes of a person who has walked a hundred miles without a break?' The nurse said rashly, 'Such a person must die.' Laila said, 'Is there any remedy?' She said, 'He must drink some rainwater collected for a year past and from that water a snake must drink, and then his feet must be tied and he must be hung up in the air with his head down for a very long time. That might save his life.' Laila said, 'Oh, but how difficult it is to obtain!' God, who Himself is love, was the guide of Majnun, therefore everything came to Majnun as was best for him. 'Verily love is the healer of its own wounds.'

The next morning Laila put her food aside, and sent it secretly, by a maid whom she took into her confidence, with a message to tell Majnun that she longed to see him as much as he to see her, the difference being only of chains. As soon as she had and opportunity, she said, she would come at once.

The maid went to the ruined mosque, and saw two people sitting there, one who seemed self-absorbed, unaware of his surroundings, and the other a fat, robust man. She thought that Laila could not possibly love a person like this dreamy one whom she herself would not have cared to love. But in order to make sure, she asked which of them was named Majnun. The mind of Majnun was deeply sunk in his thought and far away from her words, but this man, who was out of work, was rather glad to see the dinner-basket in her hand, and said, 'For whom are you looking?' She said, 'I am asked to give this to Majnun. Are you Majnun?' He readily stretched out his hands to take the basket, and said, 'I am the one for whom you have brought it,' and spoke a word or two with her in jest, and she was delighted.

On the maid's return Laila asked, 'Did you give it to him?' She said, 'Yes, I did.' Laila then sent to Majnun every day the larger part of her meals, which was received every day by this man, who was very glad to have it while out of work. Laila one day asked her maid, 'You never tell me what he says and how he eats.' She said, 'He says that he sends very many thanks to you and he appreciates it very much, and he is a pleasant-spoken man. You must not worry for one moment. He is getting fatter every day.' Laila said, 'But my Majnun has never been fat, and has never had a tendency to become fat, and he is too deep in his thought to say pleasant things to anyone. He is too sad to speak.' Laila at once suspected that the dinner might have been handed to the wrong person. She said, 'Is anybody else there?' The maid said, 'Yes, there is another person sitting there also, but he seems to be beside himself. He never notices who comes or who goes, nor does he hear a word said by anybody there. He cannot possibly be the man that you love.' Laila said, 'I think he must be the man. Alas, if you have all this time given the food to the wrong person! Well, to make sure, today take on the plate a knife instead of food and say to that one whom you gave the food, 'For Laila a few drops of your blood are needed, to cure her of an illness.''

When the maid next went to the mosque the man as usual came most eagerly to take his meal, and seeing the knife was surprised. The maid told him that a few drops of his blood were needed to cure Laila. He said, 'No, certainly I am not Majnun. There is Majnun. Ask him for it.' The maid foolishly went to him and said to him aloud, 'Laila wants a few drops of your blood to cure her.' Majnun most readily took the knife in his hand and said, 'How fortunate am I that my blood may be of some use to my Laila. This is nothing, even if my life were to become a sacrifice for her cure, I would consider myself most fortunate to give it.' 'Whatever the lover did for the beloved, it could never be too much.' He gashed his arm in several places, but the starvation of months had left no blood, nothing but skin and bone. When a great many places had been cut hardly one drop of blood came out. He said, 'That is what is left. You may take that.' 'Love means pain, but the lover alone is above all pain.'

Majnun's coming to the town soon became known, and when Laila's parents knew of it they thought, 'Surly Laila will go out of her mind if she ever sees Majnun.' Therefore they resolved to leave the town for some time, thinking that Majnun would make his way home when he found that Laila was not there. Before leaving the place Laila sent a message to Majnun to say, 'We are leaving this town for a while, and I am most unhappy that I have not been able to meet you. The only chance of our meeting is that we should meet on the way, if you will go on before and wait for me in the Sahara.'

Majnun started most happily to go to the Sahara, with great hope of once more seeing his Laila. When the caravan arrived in the desert and halted there for a while, the mind of Laila's parents became a little relieved, and they saw Laila also a little happier for the change, as they thought, not knowing the true reason.

Laila went for a walk in the Sahara with her maid, and suddenly came upon Majnun, whose eyes had been fixed for long, long time on the way by which she was to come. She came and said, 'Majnun, I am here.' There remained no power in the tongue of Majnun to express his joy. He held her hands and pressed them to his breast, and said, 'Laila, you will not leave me any more?' She said, 'Majnun, I have been able to come for one moment. If I stay any longer my people will seek for me and your life will not be safe.' Majnun said, 'I do not care for life. You are my life, O stay, do not leave me any more.' Laila said, 'Majnun, be sensible and believe me. I will surely come back.' Majnun let go her hands and said, 'Surely I believe you.' So Laila left Majnun, with heavy heart, and Majnun, who had so long lived on his own flesh and blood, could no more stand erect, but fell backward against the trunk of a tree, which propped him up, and he remained there, living only on hope.

Years passed and this half-dead body of Majnun was exposed to all things, cold and heat and rain, frost and storm. The hands that were holding the branches became branches themselves, his body became a part of the tree. Laila was as unhappy as before on her travels, and the parents lost hope of her life. She was living only in one hope, that she might once fulfill her promise given to Majnun at the moment of parting, saying, 'I will come back.' She wondered if he were alive or dead, or had gone away or whether the animals in the Sahara had carried him off.

When they returned their caravan halted in the same place, and Laila's heart became full of joy and sorrow, of cheerfulness and gloom, of hope and fear. As she was looking for the place where she had left Majnun she met a woodcutter, who said to her, 'Oh, don't go that way. There is some ghost there.' Laila said, 'What is it like?' He said, 'It is a tree and at the same time man, and as I struck a branch of this tree with my hatchet I heard him say in a deep sigh, 'O Laila.' '

Hearing this moved Laila beyond description. She said she would go, and drawing near the tree she saw Majnun turned almost into the tree. Flesh and blood had already wasted, and the skin and bone that remained, by contact with the tree, had become like its branches. Laila called him aloud, 'Majnun!' He answered, 'Laila!' She said, 'I am here as I promised, O Majnun.' He answered, 'I am Laila.' She said, 'Majnun, come to your senses. I am Laila. Look at me.' Majnun said, 'Are you Laila? Then I am not,' and he was dead. Laila, seeing this perfection in love, could not live a single moment more. She at the same time cried the name of Majnun and fell down and died.

The beloved is all in all, the lover only veils him.
The beloved is all that lives, the lover a dead thing.
Jalaluddin Rumi, Mathnawi I, 30

Who is a Sufi Teacher?

The task of the Sufi teacher is not to force a belief on a mureed, but to train him so that he may become illuminated enough to receive revelations himself.

A real teacher is only an instrument of God. It is his presence, what he wishes for you that helps; not the words he speaks. When I asked my teacher what is the sign of a real guru he says, 'It is not his form, it is not his appearance, it is not what he says; it is his atmosphere, it is what his presence conveys to you, it is what his atmosphere tells you.'


The work of a mystical teacher is not to teach, but to tune, to tune the pupil so that he may become the instrument of God. For the mystical teacher is not the player of the instrument; he is the tuner. When he has tuned it, he gives it into the hands of the Player whose instrument it is to play. The duty of the mystical teacher is his service as a tuner.


Love has its limitations when it is directed to limited beings, but love that is directed to God has no limitations, God alone deserves all love, and the freedom of Love is in giving it to God. Devotion to the Teacher is not for the sake of the Teacher, it is for God. Even in the case of a Teacher, the devotee may make a mistake by halting at the feet of the Teacher and not progressing to God. The Teacher is a shield covering God, a gate through which one has to go. As it is necessary to enter the gate, so to reach God it is necessary to have devotion to the Teacher first. But the ideal of real progress is that man, through his devotion, arrives to God, freeing himself from all limitations and bondages. For the Teacher, one has gratitude, but love and devotion is for God.


According to the Sufi point of view there is only one teacher, and that teacher is God Himself. No man can teach another man. All one can do for another is to give him one's own experience in order to help him to be successful. For instance if a person happens to know a road, he can tell another man that it is the road which leads to the place he wishes to find. The work of the spiritual teacher is like the work of Cupid. The work of Cupid is to bring two souls together. And so is the work of the spiritual teacher: to bring together the soul and God. But what is taught to the one who seeks after truth? Nothing is taught. He is only shown how he should learn from God. For no man can ever teach spirituality. It is God alone who teaches it. And how is it learned? When these ears which are open outwardly are closed to the outside world and focused upon the heart within, then instead of hearing all that comes from the outer life one begins to hear the words within. Thus if one were to define what meditation is, that also is an attitude: the right attitude towards God.

The attitude should first be to seek God within. And, after seeking God within, then to see God outside...


The Sufi teacher never wants his pupil to become an occultist or a great psychic or a man with great power. This does not mean that he will not become powerful, but the responsibility of the teacher is to develop the personality of the mureed (student), that it may reflect God, that it may show God's qualities...

... Read the Beatitudes in the Bible; has Christ not taught the development of personality? Did he not teach the building of the character? Did he not show in his life the innocence which proves the angelic heritage of man? Did he say, 'Be ye occultists,' or 'Tell people their fortunes,' or 'Correct people of their errors'? Never. What Christ taught was, 'Make your personality as it ought to be, that you may no more be the slave of the nature which you have brought with you, nor of the character which you have made in your life; but that you may show in your life the divine personality, that you may fulfill on this earth the purpose for which you have come.' ”

[The Sufi teacher] does not give anything to or teach the pupil, the mureed, for he cannot give what the latter already has; he cannot teach what his soul has always known. What he does in the life of the mureed is to show him how he can clear his path towards the light within by his own self.


learned to know four true kinds of masters and four false ones. Among the true I saw first the one who would never answer the appeal of a seeker until he was fully prepared. The second kind would not initiate anyone until a long and trying period of probation had been undergone by the disciple. The third, in order to keep away undesirable adherents, would make himself appear so utterly disagreeable that everyone would run away at the sight of him. And the fourth would so disguise himself to escape the praise and publicity of the world that none would believe for a moment that he was truly a Murshid.

Among the false teachers I first met the hypocrite, who increases the number of his adherents by telling most wonderful stories and showing them tricks of phenomena. The second apostate was pious, disguising his infirmities and failings under the cloak of morality and always busy with worship and prayer. The third was the money-taking master, who eagerly seized upon every opportunity of emptying the pockets of his pupils. The fourth was he who was greedy for the adoration, worship and servility of his followers.

This experience of different Murshids prepared me for the ideal master.

At one time I wanted to take a friend to meet my murshid. This friend was a very material man, restless and pessimistic and doubting and skeptical. And everyday I urged him to come with me and meet my murshid. 'But,' he asked, 'what can he do for me?' I said, 'You can ask him something.' He said, 'I have twenty thousand questions to ask, when could he answer them?' I said, 'You can ask one or two of the twenty thousand, that is already something.' 'Well,' he said, ' one day I will see.' And indeed sometime later he came along, but the moment he reached my murshid's presence he forgot every single question and did not know what to ask. He was sitting spellbound and breathing the atmosphere of the master's presence; he had no desire to ask a question. And after the interview, when we were leaving the house of my murshid, he again began to feel inclined to ask twenty thousand questions, this time of me, and when I asked him why he had forgotten them there, he only answered, 'I cannot understand why.'

Where do questions come from? Very often they come from the restlessness of the mind. And does any answer satisfy them? Never. During my travels I went thrice to San Francisco, and each time I saw a lady who always asked me the same question. Each time I answered her, and each time when I came again she asked me the same question. This meant for fifteen years there was a question and there was an answer; but that answer was never heard. One ear heard it and the other ear let it out again and the question remained there alive. A question is a living being, it does not wish to die; the answer kills it, and therefore those kindly souls that wish to cherish the question, keep the answer away, although the question calls out for an answer. Do not be surprised, therefore if for twenty years a person asks a question of two thousand other people and gets two thousand answers. It does not mean that the answer that he gets does not satisfy him; it only means that he does not wish to have the answer. He only wishes to cherish the question.


In the beginning of my spiritual pursuit, when I went to my murshid there was no end to my enthusiasm, there was no end to my devotion, there was no end to my excitement about it. I told everybody I met how I felt about the personality of my murshid. Once, in answer to my deep feeling, my murshid said, 'Friendship in the path of God, friendship in the path of truth is greater than any friendship in life.' And at that time I met a very learned man in Hyderabad, with whom I spoke about the deeper things of life. He was interested to hear such deep thoughts from a young man, and said that he would like to see more of me. And in my great enthusiasm I said, 'If you saw my teacher you would realize that there is no one in the whole world who can be compared with him. So great is he, so wonderful is his personality, so blessed is his presence, so inspiring his glance, so peaceful his atmosphere.' He said, 'I would like very much to see him. Where does he live?' I told him, and then he exclaimed, 'There? I have lived there for twenty years; it is just next door to my house? What is his name?' I told him, and he said, 'I have known him all these years, but I never thought he was so great!' In twenty years he had not seen what I had seen in a few months. It is friendship that enlightens one; and it is distance that keeps one's eyes covered.


I shall tell you a story of my insolence that will interest you. Once I looked at my Murshid, and there came to my restless mind a thought, 'Why should a great soul such as my Murshid wear gold embroidered slippers?' I checked myself at once; it was only a thought. It could never have escaped my lips, it was under control. But there, it was known. I could not cover my insolence with my lips; my heart was open before my Murshid as an open book. He instantly saw into it and read my thought. Do you know what answer he gave me? He said, 'The treasures of the world are at my feet.'


What is the relation of the mureed to Murshid, and of Murshid to the mureed? And my answer to this is, do not think of any hierarchical relation with Murshid: only think of what relation your own heart and your own intuition tell you. If you think of Murshid as your brother, it is true; if you think of Murshid as your friend, it is true also; if you think of Murshid as your spiritual teacher, it is true; and if you think of Murshid as your servant, it is also true. Besides this, there is no place for any other discussion. Your Murshid is a human being, and as such he is liable to shortcomings. You may give him your confidence and trust, and know him as a human being. Murshid's murshid used to say, "There are many friendships in this world, but the friendship between murshid and mureed is in the path of God, in the path of Light and Truth." Therefore every earthly relation may have a chance to break, but the relation between murshid and mureed is not for the life on earth only. It is this belief which keeps their souls together, helping each other along the spiritual path.

Murshid is not the mediator between God and the mureed. Murshid stands apart, trying to unite God with His own child. And if at the beginning Murshid seems more forward, his duty is just like that of the mother: before the child begins to take natural food, she will nurse him. But it is not forever, it is for the beginning. Murshid is the divine mother, to show sympathy and tenderness to the mureed, who has been attracted. To love God, the mureed learns by the friendship of Murshid. He begins to feel in Murshid something of the fragrance of that flower, which is the love of God. Murshid helps the mureed to come in time face to face with God, and then the journey with the murshid is finished, and what remains is the gratitude in the heart of the mureed.

What must be the mureed's intention in becoming a mureed? He must not have the intention of getting wonderful powers which others do not possess; neither must he have the intention to become more wise, in order to seem more learned or wise than his fellow man. On the other hand, if he has some powers he hides them in his humility, and if his inspiration is developing, he should bow his head down, that his fellow men may not see it. Always consider that this is the one thing that you will meet on this path, and the one enemy you will avoid: vanity. You must be on your guard against it from which ever side it comes. It comes so swiftly and so subtly that it is difficult to recognize. When you are on your guard you will see that even your humble words and your meek actions will prove to be vain. This is the thing which throws man from the highest stage. Even prophets have to fight and to fight it. Know the danger of this path, and do not waste your time in falling into it. The one thing to rely upon is God's favor. Do not build neither on your study nor on your meditation, although they both help you. But you are dependent on God, not even on Your murshid. Seek Him, trust Him. In Him lies your life's purpose, and Him is hidden the rest of your soul.

Hazrath Inayat Khan(ra)

For Ages

For ages you have come and gone
courting this delusion.
For ages you have run from the pain
and forfeited the ecstacy.
So come, return to the root of the root
of your your own soul.

Although you appear in earthly form
Your essence is pure Conciousness.
You are the fearless guardian
of Divine Light.
So come, return to the root of the root
of you own soul.

When you lose all sense of self
the bonds of a thousand chains will vanish.
Lose yourself completely,
Return to the root of the root
of your own soul.

You descended from Adam, by the Word of God,
but you turned your sight
to the empty show of this world.
Alas, how can you be satisfied with so little?
So come, return to the root of the root
of your own soul.

Why are you so enchanted by this world
when a mine of gold lies within you?
Open you eyes and come -
Return to the root of the root
of your own soul.

You were born from the rays of God's Majesty
when the stars were in their perfect place.
How long will you suffer from the blows
of a nonexistent hand?
So come, return to the root of the root
of your own soul.

Your are a ruby encased in granite.
How long will you deceive Us with this outer show?
O friend, We can see the truth in your eyes!
So come, return to the root of the root
of your own soul.

After one moment with that glorious Friend
you became loving, radiant, and ecstatic.
Your eyes were sweet and full of fire.
Come, return to the root of the root
of your own soul.

Shams-e Tabriz, the King of the Tavern,
has handed you an eternal cup,
And God in all His glory is pouring the wine.
So come! Drink!
Return to the root of the root
of your own soul.

- Rumi

Stand firm against your Lower Selves

Stand firm against your Lower Selves

Hazrat Sayyiduna Abdul Qadir Jilani (may Allah sanctify his soul) said that most people are under an illusion, laying claim to Islam, yet possessing nothing of what Islam is all about. Woe unto you! The mere name of Islam will bring you no benefits. You rush into meeting it's requirements only outwardly and not inwardly. Therefore your action is worthless. Your outward is in the mihrab, yet your inward is indulging in sheer dissimulation and hypocrisy. Your outward is the outward of a hermit, while your inward is full of unlawful things and you have a mistress at home! The Law will not call to your punishment outwardly because you have not shown anything that infringes it. However, knowledge will condemn you to hatred and criticism. Suppose that you escaped the punishment today, who would save you tomorrow (at the Resurrection)?

You are in a deep sleep, unaware of the bliss of the Friends of Allah. O you who are forgetful of the bliss! You are unaware, you are absent, and you are unconscious. While you are knowledgeable in dealing with the affairs of this world, but you are totally ignorant with respect to the affairs of the Hereafter. You are trapped in mud, the more you move the more you sink. You must think, you must reflect, you must realize and you must understand. Stretch out your hands towards Almighty Allah [Invincible and Exalted is He] with truthfulness in seeking Him, repent and apologize so that He will salvage you from your situation.

I, Sayyiduna Abdul Qadir Jilani (may Allah be well pleased with him) am calling you to stand firm against your lower selves, your passions, your natural inclinations and your lustful desires and to endure with patience the loss of worldly things. Respond to my call and then you will sooner or later come to see all that which I am referring to. I am calling you to surrender and ‘die’ in the name of Allah. Who will attack? Who will advance? Who will dare? Who will take the risk? It is 'death' followed by an everlasting life. You must put your lower self [nafs] to death, so that you may come to life.

Listen to me and comprehend what I have to say, for I am the servant of those who have gone on before us. I serve in their presence, spread their teachings and call upon seekers to view them. I do not betray them or claim that the teachings are mine; I praise their words. Almighty Allah has [Invincible and Exalted is He] has qualified me for this through the blessing of my following of the beloved Prophet [Allah bless him and give him peace] and my devotion towards my parents.

May Almighty Allah [Exalted is He] be pleased with the Cardinal Pole [Qutb], the Spiritual Helper [Ghauwth], Muhyiddin Shaikh Abdul Qadir Jilani and may He sanctify the innermost beings of all His saints and servants. May Almighty Allah bless our beloved Master, the beloved Prophet Muhammad (Allah bless him and give him peace), his family, and his Companions, and may He grant them peace. Praise be to Almighty Allah [Exalted is He], the Lord of All the Worlds

Rumi - What is life?

This being human is a guest-house.
Every morning a new arrival.

A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

Welcome and entertain them all!
Even if they're a crowd of sorrows,
who violently sweep your house
empty of it's furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.

The dark thought, the shame, the malice,
meet them at the door laughing,
and invite them in.

Be grateful for whoever comes,
because each has been sent
as a guide from beyond.

The Art of Meditation and its Serveral Levels

The Art of Meditation and its Several Levels

Shaykh Nazim


Most masters today present the method of meditation to you. But usually they do not base it on Christianity, or Judaism or Islam, so many people think that it is a method which originated within other religions. That is however not the case. Meditation was a method which was already given to the first man, within the first message, to the first Messenger.

What purpose does meditation serve, and how can we reach such a state? It is mentioned in all our Holy Books: the Torah, the Gospels and in the Holy Quran, as a method to reach the Divine Presence. When we come face to face with our Creator, we leave everything else behind. Nothing remains except your soul. Even if I tried to cut you with a sword, you would not be harmed. Nothing can touch you physically in such a state, because your physical body will have entered your spiritual being.

Normally it is the opposite: our souls are imprisoned in the physical body. In a perfect state of meditation, your soul covers your physical body and you become a spirit.

There was once a Grandsheikh, Sheik Abdul Qadir al Jilani. While he was meditating he kept saying, “I am the truth!” People around him were offended by this utterance and started attacking him with swords, but nothing happened to him. They could not touch him.

When Maulana Rumi was in real meditation, he would be whirling and take off from the ground. He had full connection with the Divine Presence. According to our traditional knowledge, meditation has so many steps before reaching to the top point. If you keep to those rules, real meditation can come to you at any time. Everyone must try within the rules which exist in their religion, to praise the Lord first, in the way the prophets taught us. We can then sit in a silent place, preferably in the dark, cover ourselves and withdraw from everything around us. We should not hear or feel anything, only think that we are one within the existence of the Lord Almighty Allah in the Divine Presence. Even if it only lasts for 5 minutes, it will give us power. This will then increase and make peace-falcons out of peace-doves. If a terrorist even looks at you, he will fall down. With meditation you can attain ultra-power. Don’t think that meditation is something easy. It is the most important power which has been given to mankind.

On the Self and It States

There is Allah, and there is your own self [nafsuka], and you must address the situation. The self is the opponent and enemy of Allah. All things are subordinate to Allah, and the self really belongs to Him as a creature and a possession, but the self entertains presumptions and aspirations bound up with carnal appetite and sensual desire. So if you ally yourself with the divine Truth in opposition and hostility toward the self, you will be for Allah's sake an adversary to your own self. As Allah (Almighty and Glorious is He) said to David (peace be upon him): "O David, I am your indispensable support, so hold fast to your support. True servitude means being an adversary to your own self."

It is then that your friendship and servitude to Allah (Almighty and Glorious is He) will be confirmed in reality. All that is allotted to you will then come to you for your enjoyment and pleasure. You will be held in honor and esteem, and all things will be ready to serve you with dignity and respect, for they are all subordinate to their Lord and in conformity with Him, since He is their Creator and Originator and they acknowledge their servitude to Him. Allah (Exalted is He) has said:

There is not a thing that does not celebrate His praise, and yet you do not understand their celebration. (17:44)

[Then He turned to the heaven when it was smoke] and said to it and to the earth: "Come both of you, willingly or unwillingly." They said: "We come, obedient." (41:11)

Thus servitude-all servitude-consists in opposing your own self. Allah (Exalted is He) says:

Follow not desire, lest it lead you astray from Allah's path. (38:26)

To David (on him be peace) He said:

Renounce your passionate desire, for it is vexatious.

There is also the well-known story of Abu Yazid al-Bistamii (may Allah have mercy upon him). When he saw the Almighty Lord in a dream, he asked Him: "How can I find the way to You?" The Lord said: "Abandon your self and come here!" In response, the Saint tells us: "I shed my self as a snake sloughs off its skin."

Thus all good lies in waging total war against the self under all circumstances. If you are in a state of true devotion, therefore, you must oppose the self by not getting involved with people, whether their behavior be unlawful, merely dubious or even well-intentioned, not depending or relying on them, neither fearing them nor pinning any hopes on them, and not coveting any worldly advantages they may enjoy. Do not solicit gifts from them in the form of presents, of alms or charity, or of votive offerings. Get rid of all interest in them and in material concerns to the point where, if you had a wealthy relative, you would not want him to die so that you could inherit his wealth. Separate yourself from creatures in all earnestness. Regard them as a door that swings open and shut, or as a tree that sometimes bears fruit and at other times is barren, all in accordance with the action of a Doer and the management of a Planner, namely Allah (Glorious and Exalted is He), so that you may be one who affirms the Unity of the Lord.

At the same time, however, we must not forget the proper role of human endeavor, to avoid subscribing to the fatalistic doctrine of the Jabariyya. Believe that no human action is accomplished without Allah. Do not worship His creatures and forget Allah, and do not maintain that our actions are independent of Allah, for that will make you an unbeliever, a subscriber to the [extreme free-will doctrine of the] Qadariyya.* You should rather assert that our actions belong to Allah in point of creation, and to His servants in point of 'acquisition' [kasb], this being the traditional Islamic statement on the subject of requital by reward or punishment.

Obey Allah's command in dealing with your fellow creatures. Keep from them what is your allotted share by His command, but do not go beyond this limit. Allah's verdict in this matter will be imposed on you and on them, so do not be the judge yourself. Your being with them is a decree of destiny, and destiny is shrouded in darkness, so expose that darkness to the Lamp, meaning the Book of Allah and the exemplary practice [Sunna] of His Messenger (Allah bless him and give him peace). Do not step outside these two. If some idea occurs to you, or if you receive an inspiration, check it against the Book and Sunna.

By this criterion, you may find that your idea or inspired notion is declared unlawful. Suppose, for instance, you have received an indication to commit fornication, to practice usury, to consort with dissolute and immoral characters, or to behave in some other sinful manner. This you must repudiate, renounce, refuse to accept and refrain from acting out. Be convinced that it is from Satan the accursed.

Perhaps what you find there will be a license, such as that granted to normal appetites for food, drink, clothing or matrimony. This you should also refuse and decline to accept, recognizing that the suggestion stems from the lower self and its animal cravings, which you are under orders to oppose and combat.

It may also happen that you find nothing in Book and Sunna to show that what has occurred to you is under either prohibition or license. Maybe it is something you are at a loss to understand, like an urge prompting you to go to such-and-such a place to meet a certain good man, although you have nothing to gain there or from the good person concerned, since your needs are already taken care of through the knowledge and wisdom Allah has graciously bestowed on you. In a case like this, you should pause and not react immediately. Instead of saying, "This is an inspiration from the Truth [al-Haqq] (Glorious and Exalted is He) so I shall act upon it," prefer to wait for the full potential benefit. The divine Truth works in such a way that the inspiration [ilham] will be clarified through repetition, and you will be told what steps to take. To people with knowledge ['ilm] of Allah (Almighty and Glorious is He), a sign will be revealed, intelligible only to saints of mature understanding and confirmed Abdal.

The reason for not being in great haste to act is that you do not know the consequences and the ultimate purpose of the affair, nor the snares and pitfalls it contains, with cunning tests devised by Allah. So be patient until He is the one at work within you. When the action is absolutely stripped of self, and you are borne toward that destination, you will be carried safely through any trial that may still confront you, because Allah (Exalted is He) will not chastise you for His own doing; no penalty can apply to you unless you get personally involved.

If you are in the state of reality [Haqiqa], which is the state of sainthood [wilaya], you must oppose your passions and obey the commandments in their entirety. Obedience to the commandments is of two kinds:

One kind means taking just enough from this world to supply your genuine personal needs, forsaking extravagant indulgence, performing your religious duties, and making efforts to get rid of your sins, both outwardly and inwardly.

The second kind is obedience to an inner command, one by which the Lord of Truth (Almighty and Glorious is He) orders or forbids His servant to do something. Such commands apply only in the sphere of 'neutral' matters, which are not covered by any positive injunction in Islamic law, in the sense that they belong neither to the category of prohibited things, nor to the category of things that are obligatory; since they are legally indifferent, the servant being at liberty to handle them according to his own discretion, they are called mubah [neutral/indifferent/permissible]. Rather than taking any initiative in this area, the servant should wait to receive instructions, then obey the order when it comes. He will thus be with Allah (Almighty and Glorious is He) in all his doings, whether in movement or at rest, through his respect for the rules of sacred law where they apply, and that inner commandment in other cases. At this stage he genuinely belongs among the People of Reality [ahl al-Haqiqa].

In the absence even of this inner commandment, there is nothing for it but spontaneous action in a state of surrender. If you are in touch with the truth of truth, this is the state of obliteration [mahw] and annihilation [fana'], the state of the Abdal who are broken-hearted on account of Him, the state of pure monotheists, men of enlightened wisdom, endowed with knowledge and power of understanding, the commanders-in-chief, the wardens and guardians of mankind, the vicegerents of the All-Merciful, and His intimates and helpers and friends, peace be upon them.

To obey the commandment in such matters means going against your own self, emptied of any power or strength, utterly devoid of all will and ambition for anything of this world or the hereafter. You come to be the servant of the King, not of the Kingdom, of His commandment and not of whim and passion. You come to resemble a babe at his nurse's breast, a corpse receiving its ritual wash, a patient lying sprawled for treatment by the doctor, in all that is not subject to the injunctions and prohibitions [specified by the sacred law].

Only Allah is All-Knowing!

Signs of End of Times

Source: Book of The End - Great Trials and Tribulations

- 'Abdullah ibn Abee Aoufaa ra related that he heard the Messenger of Allah saw say, "There will come upon the people a night that is equivalent to three of these nights of yours. When that happens, those who are praying voluntary prayers will know. One of them will stand and pray his Ahzub (portion that he normally recites), and then he will sleep. Then he will wake up, stand, read his Ahzub, and then sleep (again). While they are upon that state, some people will shout out to one another, saying, "What is this?" Frightened, they will hurry to the Masjids. Upon them the sun will rise until it is in the middle of the sky; it will return and rise from its place of rising. At that juncture no good will it do to a person to believe (if he believed not before)." -- (Related by Al-Haafiz Abu Bakr ibn Mirdawai, in his Tafseer)

- Hudhaifah ra said, "I asked the Prophet 'What is the Sign regarding the sun rising from its west?' He said, 'The night will be prolonged until it will be the measure of two nights; those who were praying in it will take notice of it. They will do (in terms of worship) during it as they used to do before it. And the stars will not be seen; it (the sun) will spend the night in their place. They will sleep, and they will wake up and pray. Then they will sleep (again), after which they will wake up and pray. Then they will sleep (again), after which they will wake up and stand. The night will be prolonged and people will be alarmed, not seeing the morning. While they are waiting for the sun to rise from its east, it will rise from its west. When the people will see it, they will believe, but no good will it do a person to believe (if he believed not before)." -- (Related by ibn Mirdawai)


- 'Abdullah ibn 'Amr ibn Al-'Aas ra reported that the Messenger of Allah saw said, "Indeed Hijrah is of two qualities: one of them is to leave evil, and the other is to migrate to Allah and His Messenger. And it will not be cut off as long as repentance is accepted; repentance will continue to be accepted until the sun rises from the West. When it rises (from the west), each heart will be stamped with what is inside it, and it will be enough for people to do (good deeds)." -- This chain is good and strong, though none of the compilers of books related it.


- Abu Sa'eed Al-Khudree ra related that the Messenger of Allah saw. said, "Near the time of the Hour there will be many Sawaa'iq (could mean much fainting, or could mean much lighting that will strike people), to the degree that a man will go to a people, and say,' has fainted (or perhaps, who has been struck by lightning) bef you this morning?" They will say, "Such and such person, such and such person, and such and such person has fainted (or has been struck by lighting)." -- (Ahmad)


- Abu Hurairah ra related that the Messenger of Allah saw said, "The Hour will not arrive until the people vie with one another in constructing tall buildings. And the Hour will not arrive until two huge groups, each having the same claim, fight, and between them there will be a great amount of killing; and the hour will not arrive until knowledge will be seized, earthquakes increase in frequency, time converges[1], trials appear (or become widespread), and killing increases in frequency; and the Hour will not arrive until lying Dajjaals are sent, almost 30 of them, and each one of then will claim that he is the Messenger of Allah. And the Hour will not arrive until a man passes the grave of another man and says, 'Would that I were in his place.' And the Hour will not arrive until the sun rises from its west, and when it does rise (from the west) and people see it, they will all believe, except that that is when 'no good will it do to a person to believe then, if he believed not before, nor earned good (by performing deeds of righteousness) through his Faith.' And the Hour will not arrive until there will be much wealth among you, to the degree that the owner of wealth will be distressed to find one who accepts his charity." -- (Bukhaaree Muslim related it from Abu Hurairah 4 as well, but through a different chain of narrators.)


- Abu Hurairah ra, Abu Buraidah ra, Abu Bakrah ra, and others related the following Hadeeth: "The Hour will not arrive until you fight the Turks,[2] (people with) wide faces and Dhulaf noses (i.e. the bridges of their noses are low), as if their faces are (smooth and wide) shields, and they will wear shoes made of hair."


- Arias ra reported that the Messenger of Allah saw said, "Indeed, from the signs of the Hour is that knowledge will be raised, ignorance will appear (and become widespread), fornication will spread, alcohol will be imbibed, men will depart, and women will remain, to the extent that for 50 women, there will be a single guardian." -- (Bukhaaree and Muslim)


- Abu Hurairah ra related that the Messenger of Allah saw said, "Days and nights will not depart until pastures (greenery and meadows) and rivers return to the land of the Arabs and until the Furaat lays bare a mountain of gold. They will fight over it, and out of every 100 (people), 99 will be killed, and one will be saved." -- This narration is related by Sufyaan Ath-Thauree and by Muslim, with another chaitt from Suhail.


- 'Aaishah ra, said, "I heard the Messenger of Allah saw say, 'The night and the day will not depart until Al-Laat and Al-'Uzzah are worshipped (again)."' -- (Muslim)



- In another Hadeeth, the following is related: "When the affair is trusted to those who do not deserve it, then wait for the Hour." And in another Hadeeth, "The Hour will not arrive until every tribe is led by its most ignoble members."


- Al-Hasan said, "I went forth, seeking knowledge. I reached Kufah, where I met 'Abdullah ibn Mas'ood ra, and I said, '0 Abu 'Abdur- Rahmaan, does the Hour have a sign that it is known by?"' He answered, "I asked the Messenger of Allah about that, and he said, 'Indeed, from its signs is that a child will be coarse and the rain will be oppressively hot. Secrets will be revealed, the liar will be believed, the treacherous one will be trusted, the trustworthy one will be distrusted, and every tribe will be led by its hypocrites and every marketplace by its wicked ones. The Mihraabs will be adorned and hearts will be ruined. Men will suffice themselves with men, and women will suffice themselves with women. Alcohol will be imbibed. There will be an increase in Ash-Shurat (perhaps referring to guards, and Allah knows best), in those who slander, and in those who backbite." -- Al-Haafiz Abu Bakr Al-Baihaqee related this in Kitaab Al-Ba'th Wan-Nushoor.


- In another narration related by Abu Sa'eed the Messenger of Allah el said, "By the One Who has my soul in His Hand, the Hour will not arrive until predatory animals speak to human beings and until the side of a man's whip, and his shoestring speak to him; and his thigh will inform him of what his family did after him." -- (Ahmad)


- Anas ra said, "We used to relate that the Hour will not arrive until the sky stops giving rain, until the earth (its crops) does not grow, until for every 50 women, there will be a single guardian, and until a woman passes by a man, who looks at her and says, 'this woman used to have a man."' -- (Ahmad)


- Abu Hurairah ra related that the Messenger of Allah saw said, "The Hour will not arrive until time converges[3] , and so one year will be like a month, a week will be like a day, and a day will be like an hour. And the Hour will be like the burning of palm leaves." – (Ahmad) Suhail claimed that this chain fulfills the conditions of Muslim.

[1] Some scholars understand the literal meaning of this phrase; others say that it is referring to the nearness of the Hour; and yet others hold that it is referring to the apparent quick passage of day and night, whereby people will not be blessed in their time.

[2] The Turks (the Turks mentioned here are not the Turks we know of today, but rather they are the Tatars) are from the progeny of Qantoorah, who was the female slave of Ibraaheem as

[3] Some scholars hold to the literal meaning of this phrase; others say that it is referring to the nearness of the Hour; and yet others hold that it is referring to the apparent quick passage of day and night, whereby people will not be blessed in their time.

- Abu Hurairah ra reported that the Messenger of Allah saw said, "The world will not depart until there will be Lakai ibn Lakai' (ignoble one son of an ignoble one)." The chain of this narration is good and strong.


- Abu Hurairah ra reported that the Messenger of Allah saw said, "Before the Hour are treacherous years; in them, the truthful person will be disbelieved, and the liar will be believed; the trustworthy one will be distrusted, and the treacherous one will be trusted. And the base, ignoble one will speak in that time (i.e., he has a voice that is heard by the people)." -- (Ahmad) The chain of this narration is good.


- Abu Hurairah ra reported that the Prophet saw said, "Indeed, from the signs of the Hour are that the shepherds of sheep will be the heads of people (i.e., they will have status and power); the barefooted, naked, and hungry ones will vie with one another in construction; and the female slave will give birth to her master." The chain of this narration is good, and it has been related in this form only


- Abu Hurairah ra reported that the Messenger of Allah saw said, "The Hour will not arrive until wealth will be abundant among you, to the degree that the owner of wealth will be distressed to find one who accepts charity from his wealth; nor until knowledge is seized, time converges, trials become widespread, and Al-Haraj will be in abundance." The Companions asked, "Which Haraj, 0 Messenger of Allah?" He said, "Killing, killing." -- (Ahmad)


- Abu Hurairah ra related that the Prophet saw said, "By the One Who has sent me with the Truth, this world will not come to an end until they are afflicted with Al-Khasf (the swallowing of the earth with those who are on it), Al-Qadhf (strong winds that cause rocks to fly), and Al-Maskh (transformation of humans into apes and pigs)." The Companions asked, "And when is that, 0 Messenger of Allah?" He L4 said, "When you see women riding private parts, when there will be many female singers, when there will be much false testimony, when men will suffice themselves with men, and when women will suffice themselves with women." -- Al-Haafiz Abu Bakr Al-Bazzaar related this narration.


- 'Abdullah ibn 'Umar ra reported that the Messenger of Allah saw said, "Indeed from the signs of the Hour is that minds will disappear (i.e. people will rule according to their desires) and Al-Ahlaam (those who do things in a deliberate and thought-out manner; the sagacious ones) will decrease in number." -- At-Tabaraanee related this narration.


- Taariq ibn Shihaab said, ...Some among us said to the others, 'Did you not hear how he responded to the man, saying: Allah has said the truth, and His Messenger has conveyed? Who among you will ask him?' Taariq said, 'I will ask him.' Taariq did ask him when he came out, and in response, he mentioned that the Prophet said, "Indeed before the Hour Tasleem (greetings of peace) will be given to Al-Khaasah (those who have status or those whom one knows), trade will become widespread, to the degree that a women will help her husband in (his) business; ties of relation will be broken off; people will make false testimony; truthful testimony will be kept hidden; and ignorance will become widespread." -- (Ahmed)



- Anas ra reported that the Messenger of Allah saw said, "The Hour will not arrive until it is no longer said on earth, Laa ilaaha illallaah (none has the right to be worshipped save Allah)." -- (Ahmad) Muslim related the same Hadeeth, through different narrators, and with the following wording: "The Hour will not arrive until it is no longer said on earth, Allah, Allah."

Importance of Enduring Troubles - Shaykh Nazim

This post is dedicated to folks around us who are going through troubled times. Whether it be the war around us or loosing your jobs during these tough economic times. This is a sohbet from Shaykh Nazim to his students on enduring problems in life and being patient.

If you happen to be one of the people facing problems, remember opportunity usually comes wrapped in the garb of adversity. It is from Allah and it is just a test - it will pass. Keep your faith strong in Allah.

IMPORTANCE OF ENDURING TROUBLES

Our Grandsheikh was saying about trials: everyday they are coming afresh and the mureed must be ready and careful each time for that trying, that his faith may become real faith. Everyone may improve his station. For one still under his ego’s rule, he will be tested by that which his ego will never like. From everything, family, friends, work and neighbours, may come to you what you don’t like. The way of development is the way of patience. There is no quick development. Onemust be agreeable to all happenings to and around him-self. That is the sign of development, to endure peoples’ troubling you. It is not important to fy in the sky or to walk on the sea or to be seen in several places at once or to dream good dreams.

Important in our way is to be patient, resisting every wave of evil like a mountain in a storm, not being pushed back. That is development. Or like the ocean, not becoming dirty from the rivers pouring into it. People with extraordinary powers may fly, but may in the end lose their faith when Iblis rushes on them. We must be able to endure every harmfrom everyone. Our Grandsheikh says, we must be awa-
kened for everything coming contrary to our liking and be ready to tolerate it. This is the real station of faith.

Three times a day a sheikh looks to his mureeds, but not with a looking to give them pleasure, instead they are looking to send something to the mureed that he will never like. Are you patient, or giving up? When you are patient, your heart is given satisfaction, and a light comes on your real eyes and is coming more faith.

At each opportunity you may advance or come down. This time is particularly filled up with unliked things, the world full of evils and devils. The Prophet said, to keep religion in this time is more diffcuIt than to keep fire in one’s hand. We must be patient. Allah gives to those enduring unliked things endless reward. It is the way of real faith, like the way of Prophets and of Awliyâ’, to endure the badness of people.

Friendship for Allah's Sake

Man is liable to imitate and copy those whom he befriends.
If one's friends engage in virtuous deeds,
this would prompt him to imitate their good qualities.
Whereas, if one's friends indulge in bad practices,
then it is very likely for him to get accustomed with their bad characteristics
and eventually incorporate them in his behavior, knowingly or unknowingly!

Such is also true concerning one's religion and beliefs
as Allah's Messenger * is reported to have said,
'Man is on the religion of his companions,
so let one of you choose whom he befriends.'
[Ahmad, Abu Dawood and Tirmidhee]

We are commanded to be very careful when choosing associates. The Prophet (sallallahu alaihi wa-sallam) cited an extraordinary comparison between righteous company and evil association. He (sallallahu alaihi wa-sallam) mentioned, 'Verily, the example of a good companion in comparison to an evil one is like that of the musk seller and the blacksmith's bellow. From the first you would either get a gift of his musk's scent, buy some from him, or enjoy its good smell, while the bellow will either burn your clothes, or give you a bad, nasty smell thereof.' [Agreed upon]

We, thus, find our pious predecessors so concerned and careful about their friends that they would invoke Allah to grant them righteous associates. It is
related in Saheeh al-Bukharee that Alqamah said, I went to ash-Shaam and offered two Rak'ahs prayer and then I said, 'O Allah, bless me with a good pious companion.' Then I went to some people and sat with them. An old man came and sat beside me. I asked, 'Who is he?' They replied, 'Abu ad-Darda.' I said to him, 'I prayed to Allah to bless me with a pious companion and He sent you to me. He asked me, 'From where are you?' I replied, 'From the people of al-Koofa.' [Saheeh al-Bukharee (5/86)]

Along these lines, a Muslim should be very much concerned to understand the Islamic perspective of friendship and characteristics of a good companion, in order to choose the right person to associate with. Following are some guidelines deduced from the teachings of the Qur'aan and the Sunnah, which designate the characteristics of a Muslim's friends.








Friendship for Allah's Sake
A Muslim's primary concern before choosing friends should be to seek the Pleasure of Allah in the friendship. The Messenger of Allah (sallallahu alaihi wa-sallam) said, 'Whoever loves for Allah, and hates for Allah, gives for Allah and withholds for Allah, has completed his faith.' [Abu Dawood]

Friendship that is based upon the sincere purpose of seeking Allah's Pleasure brings about the love of Allah for the slave. Abu Hurayrah (radhi allahu anhu) narrated that Allah's Messenger (sallallahu alaihi wa-sallam) said, 'A man
went to visit a brother of his in another village. Allah sent an Angel to wait for him on the road. When the man came, the Angel asked him, 'Where do you intend to go?' He said, 'I am going to visit a brother of mine who lives in this village.' The Angel asked, 'Have you done him any favor (for which you are now seeking repayment)?' He said, 'No, I just love him for the sake of Allah.' The Angel told him, 'I am a messenger to you from Allah, sent to tell you that He (Allah) Loves you as you love your brother for His sake.' [Saheeh Muslim]

From the benefits of such a virtuous friendship is that on the Day of Judgment, when, '…the sky will be like the boiling filth of oil (or molten lead, etc.) and the mountains will be like flakes
of wool. And no friend will ask of a friend.' [(70): 8-10] 'That day shall a man flee from his brother. And from his mother and his father, and from his wife and children.' [(81): 34-37] 'Allah, the Exalted, will declare on the Day of Resurrection, 'Where are those who loved each other for the sake of My Grace? This Day, I shall shade them under My Shade, when there is only My Shade.' [Saheeh Muslim]

Believe in the divine source

Imagine you are going into the unknown. It is dark. Terrifying. It holds all your fears; yet all that you desire lies a little yonder. Imagine you are in a tunnel and the light is beckoning to you from the other side. You have a choice to hold on to the walls; to remain cooped up in your self made prison; or take the first step. The catch is, you never know if the step will ever land. There are no guarantees. You might fall deep, deep, down into an abyss or fly. You might first fall then fly. You might not fall at all.

Or imagine it’s a maze. There is a tangle of bushes all around you and a path barely decipherable for you to walk on. You have a theoretical map that tells you how to get out of it. It’s not enough though. You know there is a way out; you know the base laws are constant; yet there are many surprises along the way. The theoretical map is just one tool you have. You also have your senses and instincts to guide you. The thing is, you always have to keep a clear head and a placid heart and this will take up most of your energy. When things flip up, and the unexpected (and usually what you perceive to be unpleasant) occurs; you absolutely have to go with the flow.

At any moment, you have to be willing to let go of what doesn’t work. You have to be a lover of leaving; even if that leaving requires you to abandon pieces of you that are holding you back. There is no meaninglessness here; everything is purposeful. Every thought matters. The actions that follow are deliberate. To proceed in this journey you must both master your self and let go at the same time.

For example, if the path is straight and relatively easy; then all of a sudden a huge wall appears out of nowhere; you can not bang your head against it. You must take a deep breath; collect yourself; and find a way around it. Sometimes the wall is an illusion; you poke it and it crumbles. Sometimes it’s brick. You have to either walk around it; or scale it. Sometimes, it requires you to stop. To just stop and look around a little.

Other times, the only way out is to crawl on all fours; taste a measure of humility. Sometimes you kiss the ground and the path miraculously unfolds. Miracles happen when palms open too. Letting go is key.

Resistance is futile. Resistance is death. Everything is fluid. Nothing is what it seems. Stressing for the path to bend to your will; is ridiculous. It’s as if someone is perched on a swollen wave, either wholly complacent that it won’t crash or striving to hold on hoping that they won’t be flung off. We are all perched on that swollen wave.

When you are flung into deep waters, you must master the art of letting go. Limb by limb, you must relax, let your self go limp; and then miraculously you are floating. You are one with the water. Alternatively you can learn how to swim and practice, practice, practice; so that when you are flung off, you master the water. Panicking and thrashing about is death. Cursing the fate that had you thrown off is pointless.

Remember reading all the maps in the world (alone) will not get you anywhere. You can argue and compare who has the best map; you can burn other maps to prove your loyalty; that still won’t get you anywhere. You can get on a podium and chant MY MAP IS THE BEST AND ONLY MAP THERE IS; you’ll still be in place. You can have study circles and discuss the map; you haven’t gone anywhere either. You can judge/condemn others or use them as a pretext for why you haven’t done anything about yourself yet; it won’t help. You might spend all your time trying to instruct others on what you know (theoretically) of this journey, it will be hollow. You might try to save others from drowning, but the likelihood is you will all sink.

Memorizing the twists and turns of other people’s journeys might give you a clue as to what to expect. But at the end of the day, you must take the first step, and the next, and next… At the end of time, all the mazes, walls, water and illusions dissipate and you are left in stark aloneness wondering what held you back.

May Allah (SWT) grant you all soundness of belief, goodness of character, forgiveness of sins, and Your eternal pleasure in the Hereafter. Ameen

Credit: Salma Remani

Rumi

Rumi!

He said, "What brings you the most fulfillment?"

I said, "The company of the Emperor."

He said, "What do you find there?"

I said, "A hundred miracles."

He said, "Why is the palace deserted?"

I said, "They all fear the thief."

He said, "Who is the thief?"

I said, "The one who keeps me from -you.

He said, "Where is there safety?"

I said, "In service and renunciation."

He said, "What is there to renounce?"

I said, "The hope of salvation."

He said, "Where is there calamity?"

I said, "In the presence of your love."

He said, "How do you benefit from this life?"

I said, "By keeping true to myself

Now it is time for silence.

If I told you about His true essence

You would fly from your self and be gone,

and neither door nor roof could hold you back!

After Gaza: How the Prophet Coped With Loss

Posted in Original Compilations & Writings on January 21, 2009 by Abu Sabaya
In the Name of Allah, we invoke peace and blessings upon His Messenger.

Going back and thinking of the emotions felt over the last 25 days, one word which found a constant presence in our hearts was ‘helpless’ – the reality that we were helpless, and that we were silently witnessing a helpless people – our helpless people – trapped as Israeli killers patiently bombed them to bits while seated comfortably in the cockpits of American F-16s, as if to fulfill former IDF Chief of Staff Raphael Eitan’s April 1983 wish to see them “scurry around like drugged cockroaches in a bottle.”



The images of the charred bodies of infants, blood-soaked hijabs of sobbing mothers, mosques turned into rubble, stockpiles of food being fed to white phosphorous flames instead of the starving people they were meant for, fathers frantically and tearfully pulling corpses of family from the remains of bombed out homes – these images will forever remain in our conscience. From a material perspective, this was defeat and loss at its worst. What befell our brethren in Palestine has caused, and will continue to cause, much pain, anxiety, and sorrow in our hearts.



This reality mirrors one experienced by none other than the Messenger of Allah (صلى الله عليه و سلم) and his Companions 1,427 years ago following their military defeat at Uhud. When reviewing the events surrounding this defeat, one cannot help but be affected by the helplessness felt by the Muslims the moment they realized just how deep their material loss was in this battle, just as we are feeling at this moment when reflecting on what was taken from us as a result of the Israeli attack on Gaza. However, in reviewing these events, one can also not help but to take his feeling of helplessness and despair and transform it into firmness and strength.

First, let us examine the magnitude of the loss at Uhud.



Uhud affected the Muslims on many fronts. First of all, in what was possibly the most dangerous hour in the life of the Messenger of Allah, he found himself unprotected and exposed to the enemy on the battlefield, except for the presence of Talhah and Sa’d bin Abi Waqqas. This led to the disbelievers rushing to take advantage of the opportunity to inflict as much physical pain on him as they could, and they followed through by pelting him with stones (breaking his tooth and cutting his lip), cleaving his forehead, striking his shoulder with a sword, and striking him in the face so forcefully that his helmet pierced his cheek and caused a gaping wound. This audacity of the disbelievers so affected the Prophet that while wiping the blood from his face, he asked: “How can people who cut the face of their Prophet and break his incisor tooth - he who calls them to worship Allah - how can such people thrive or be successful?”



Imagine also the emotion felt by the Prophet and the Companions at the sight of Mus’ab bin ‘Umayr - who was personally appointed by the Prophet to bring Islam to Madinah in the first place - as both of his hands were amputated by the disbelievers in his attempt to secure the banner of the Muslims before they killed him. Picture in your mind the disbelievers mistaking the corpse of Mus’ab for the Prophet, yelling “Muhammad has been killed!” and sending a wave of disbelief through the Muslim ranks that demoralized many of them and caused them to give up the fight and turn back for Madinah.



Imagine the sadness that swept over the Companions as they assessed the aftermath of the battle to find the corpses of seventy of their brethren scattered around the battlefield, mutilated and disfigured by the spiteful disbelievers. Imagine then the shock and pain of the Prophet as he recognized the body of his beloved uncle, the Lion of Allah, Hamzah, as he lay among the casualties. Ibn Mas’ud said: “We have never seen the Messenger of Allah weeping so much as he was for Hamzah bin ‘Abd al-Muttalib.” To make matters worse, Hamzah’s burial was not quick and easy such that the Prophet could quickly put behind him the immense personal loss he had just experienced, as Khabbab bin al-Arrat said: “No shroud long enough was available for Hamzah except a white-darkish garment. When they covered his head with it, it was too short to cover his feet. Similarly, if they covered his feet, his head would be revealed.”



Imagine how the army returning to Madinah must have felt as they had to inform the family members of each of those seventy Companions killed that they would not be seeing their loved ones again in this life, one of whom was a woman who had lost her husband, father, and brother that day.



Imagine the dismay the Muslims must have felt that after their groundbreaking victory at Badr only a year earlier, they had now lost seventy of their brethren compared to the disbelievers’ casualties that amounted to only 22 men – less than a third of the Muslims’ losses. Such a loss would not only demoralize the Muslim army, but would also leave their military reputation, credibility, and dignity damaged in the eyes of the people.



All of this was the result of one single avoidable act of disobedience to the Prophet on the part of the archers stationed on the hill…all of this death, loss, sadness, and sorrow was easily avoidable had they simply obeyed a single command…



Undoubtedly, such circumstances would bring down any group and cause them immense pain, helplessness, and dismay. Undoubtedly, such circumstances would leave any group feeling that they had just experienced a loss from which they would not recover. However, the Prophet and his Companions were not just any group. They were a group who lived by the slogan {“And do not despair or be sad, as you are the most superior so long as you are believers.”} [Al ‘Imran; 139] They were a group who knew how to take advantage of their situation and hold their heads up high no matter what the odds were stacked against them, and no matter what their enemies did to intimidate them. They were a group who were able to emanate honor and power despite material loss.



Now, let us examine the attitude of the Muslims who had just experienced this loss firsthand.



When the disbelievers had completed their attacks and mutilation of the corpses of the Companions, Abu Sufyan scaled Mount Uhud looking for the Prophet, Abu Bakr, and ‘Umar. He called out to them and taunted them, but ‘Umar did not give the response of a defeated, dismayed, weak, and submissive victim. Rather he replied: “O enemy of Allah, those whom you have just mentioned, I tell you that they are still alive. Allah has maintained what you hate!”



Abu Sufyan replied: “The mutilation of your dead is something I did not order. However, it did not displease me. May Hubal be sublime!”



At the behest of the Prophet, ‘Umar replied: “Allah is more Sublime, Exalted, and Mightier!”



Abu Sufyan then shouted: “al-’Uzza is ours, and you have no ‘Uzza!”



‘Umar then made his famous statement: “Allah is our Helper, and you have no helper (الله مولانا و لا مولى لكم)!”



Frustrated, Abu Sufyan muttered: “Today is revenge for Badr, as war is conducted with alternating successes.”



Unrelenting, ‘Umar yelled back: “No, we are not the same. Our dead are in Paradise, while your dead are in Hell!”



The honor, strength, and confidence with which ‘Umar stood up to the leader of the army that had just inflicted defeat upon his own speaks for itself. This shows that material victory or loss meant very little to these people compared to the true victory of the honor associated with being a believer. He was not intimidated or dismayed in the least despite directly conversing with the man whose happiness and joy was in seeing the Muslims tortured and eradicated, and despite the fact that this conversation was taking place directly on the heels of the first military defeat ever experienced by the Muslims.



This shows that no matter how demoralizing a loss may be for you, the Muslim - no matter how many mosques are bombed to rubble, how many children are made into orphans or are themselves burned to a crisp by white phosphorous bombs, how distressing it is that even basic food and medicine are held back from our brothers and sisters by those who have no regard for human life – no matter how cruel a hand you as a Muslim are dealt, you always keeps your head up, your boldness intact, and put aside your anxiety and dismay.



Then came Hamra’ al-Asad.

While the disbelievers were still on their way back to Makkah, the Muslims had arrived back in Madinah in a state of exhaustion, pain, and sorrow. They were also in a state of alert, as they were expecting the disbelievers to turn back and attempt to invade Madinah in light of the perceived weakness of the Muslim army.



However, none of these hindrances prevented the Prophet from what he was about to do next: he went around and gathered all of the injured Muslims who had fought at Uhud the day before in order to lead them in pursuit of the army that had just defeated them. Many fresh, uninjured fighters were available and desperate to join, such as ‘Abdullah bin Ubayy and Jabir bin ‘Abdillah. However, the Prophet only wanted those injured and exhausted soldiers who were still recovering from their wounds to join him. This was unheard of: an army composed exclusively of crippled fighters who had just experienced a major military defeat?!



With the Prophet still recovering from his own wounds, they marched to an area outside of Madinah called Hamra’ al-Asad, only to receive word that their assumptions were true – the disbelievers had turned back and considered attacking Madinah. They still haven’t recovered from Uhud, and they now have to defend Madinah against the same enemy? However, the Prophet’s ability to take advantage of the situation was now going to reverse the psychological loss the Muslims had suffered at Uhud.



He sent a messenger to relay to Abu Sufyan and his troops that the Muslims had regrouped, recovered, and were hot on their heels. Abu Sufyan could not believe his ears, and the anxiety and panic that had gripped the Muslims only the day before was now spread among his own troops. He then decided that it was in his best interests to retreat to Makkah and cancel his plan to attack Madinah.



However, in an attempt to frighten and intimidate the Muslims from pursuing him, Abu Sufyan sent a message back to the Muslims that he had gathered the ranks of all the Makkans to lay waste to the Prophet and his army: {“Those to whom the people said: “Verily, the people have gathered against you a great army. So, fear them.””} [Al ‘Imran; 173] What was the response of the injured Prophet and his small group of crippled fighters to this threat from the man who had just dealt them defeat the day before? {“…But it only increased them in faith, and they said: “Allah is sufficient for us, and He is the best disposer of affairs.””} [Al ‘Imran; 173] And the injured Prophet stayed at Hamra’ al-Asad with his crippled group, waiting for three whole days to confront this great army that Abu Sufyan had supposedly gathered against them. In the end, when it became clear that Abu Sufyan and the disbelievers were simply bluffing and were too afraid to pull through with their threats, he decided to turn back and return to Madinah. Would anyone have expected the disbelievers to act so cowardly only a day after Uhud?

Reflect on how the Prophet was able to so effectively reverse the devastation of Uhud in just a matter of days:

He revived the morale of the crippled Muslims who had just experienced loss and defeat by insisting that they be the ones to accompany him in pursuit of the very enemy that had just defeated them.




He decreased the morale of the disbelievers who had just experienced victory by showing them that no matter how devastating a blow the Muslim is dealt, he still has his honor, bravery, and the will to face those who challenge him.

He restored the military reputation and power of the Muslims that had temporarily suffered as a result of te ev
s at Uhud.
The effectiveness of the Prophet as a leader in times of crisis cannot be overstated. It is often said that a person can be judged by how he handles crisis and disaster, as anyone can be calm and composed in times of ease. This concept can be applied to groups and nations as well as individuals. Therefore, this episode in the Sirah teaches us that even at the worst times and in the midst of the most depressing crises, it is possible to reverse the loss, psychologically if not materially. All it takes is a sharp mind to observe the situation and see what holes in the wall there are from which one may take advantage and turn the tables to be in his favor, thus turning defeat into victory.

Let us now examine the bounty Allah granted the Muslims as a result of the attitude they showed in the face of loss and defeat.

It should be noted that even after the events of Hamra’ al-Asad, the Muslims were once again dealt tragic losses at ar-Raji’ (where a group of Muslims were betrayed and captured, leading to the famous crucifixion of Khubayb in Makkah) and the Well of Ma’unah (where, in a painful repeat of Uhud, seventy more of the best Companions were killed, this time as the result of betrayal). Victory is not a stagnant condition that remains once it is achieved. Rather, Allah gives and takes it even from the best of people (صلى الله عليه و سلم), and He intertwines it with loss and defeat in order to see how we will deal with each of the respective situations.

The Muslims whose act of disobedience to the Prophet was the single precursor to the devastating loss at Uhud undoubtedly learned their lesson and repented for their error. As a result, when the Prophet laid siege to the fortresses of Banu an-Nathir only a few months later, the Muslims were able to achieve victory without any fighting even occurring. Allah had directly used the weapon of fear and intimidation by placing these into the hearts of Banu an-Nathir, as He Said: {“…and He cast terror into their hearts, so that they destroyed their own dwellings with their own hands and the hands of the believers…”} [al-Hashr; 2] The same blessing was granted to them by Allah only a few months later when the second battle at Badr took place, with the Muslims waiting eight whole days for Abu Sufyan and his army to show up while he meanwhile had decided to return to Makkah instead of taking his chances in facing the Prophet and his Companions. Such blessings were partly the result of the Muslims learning from their mistakes at Uhud and reviewing what it was they had done to contribute to the loss and defeat that had affected the Ummah as a whole. Their unconditional obedience to the Prophet in going out to Hamra’ al-Asad despite their crippled state, as well as the faith, certainty, and bravery they displayed even when threatened by Abu Sufyan’s army, were among the many reasons for the swift victories at Banu an-Nathir and the second Badr.


Similarly, it is upon us to examine ourselves as individuals and groups and see if we are reacting to the devastation and loss experienced in Gaza in the proper way and with the proper attitude. The bravery of the Prophet at Hamra’ al-Asad, the post-defeat boldness of ‘Umar while speaking down to Abu Sufyan, the cleverness of Khalid bin al-Walid in reversing the flanks in the face of an imminent loss at Mu’tah – these should all serve to strengthen us and teach us that despair, pain, anxiety, and victimization should not be in the dictionary of the Muslim. Rather, we should always maintain our honor and confidence following defeat, keep our heads raised high in the face of loss, and face those who continue to challenge us in a bold, smart, and effective way.


{“And do not despair or be sad, as you are the most superior so long as you are believers. If a disaster befalls you, be sure that a disaster has likewise befallen them. And such are the days, we rotate them between the people…”}

Self Worth - True Self Worth

"Not only were we taught to be victims of people, places, and things, we were taught to be victims of ourselves, of our own humanity. We were taught to take our ego-strength, our self-definition from external manifestations of our being.
Our bodies are not who we are - they are a part of our being in this lifetime - but they are not who we Truly are.

Looks deteriorate, talent dissipates, intelligence erodes. If we define ourselves by these external manifestations, then we will be victimized by the power we give them. We will hate ourself for being human and aging.

Looks, talent, intelligence - external manifestations of our being are gifts to be celebrated. They are temporary gifts. They are not our total being. They do not define us or dictate if we have worth.

We were taught to do it backwards. To take our self-definition and self-worth from temporary illusions outside of, or external to our beings. It does not work. It is dysfunctional.

As was stated earlier, Codependence could more accurately be called outer or external dependence. Outside influences (people, places, and things; money, property, and prestige) or external manifestations (looks, talent, intelligence) can not fill the hole within. They can distract us and make us feel better temporarily but they cannot address the core issue - they cannot fulfill us Spiritually. They can give us ego-strength but they cannot give us self-worth.

True self-worth does not come from temporary conditions. True self-worth comes from accessing the eternal Truth within, from remembering the state of Grace that is our True condition.

No one outside of you can define for you what your Truth is.

Nothing outside of you can bring you True fulfillment. You can only be fully filled by accessing the transcendent Truth that already exists within.

This Age of Healing and Joy is a time for each individual to access the Truth within. It is not a time for gurus or cults or channeled entities, or anyone else, to tell you who you are.

Accessing your own Truth is remembering.

It is following your own path.

It is finding your bliss.

Codependence does not work. It is dysfunctional. It is backwards.

IN - dependence is the answer.

Looking outside of ourselves for self-definition and self-worth means that we have to judge people in order to feel good about ourselves. There is no other way to do it when you look outside.

We were taught to have ego-strength through judgment - better than, prettier than, smarter than, richer than, stronger than, etc., etc.

In a Codependent society everyone has to have someone to look down on in order to feel positive about him/herself. This is the root of all bigotry, racism, sexism, and prejudice in the world.

True self-worth does not come from looking down on anyone or anything. True self-worth comes from awakening to our connection to everyone and everything.

The Truth is that we are like snowflakes: Each individual is unique and different and special and we are all made from the same thing. We are all cut from the same cloth. We are all part of the Eternal ONENESS that is the Great Spirit.

When we start looking within and celebrating the Truth of who we Truly are, then we can celebrate our unique differences instead of judging them out of fear."

Imam Mahdi - Series - Part 1 of 2

Al Mahdi's Lineage, Physical Appearance and Characteristics:

- Prophet Muhammad, praise and peace be upon him, said: "Al Mahdi is (descended) from me. His forehead will be radiant, and his nose prominent. He will fill the earth with both fairness and justice just as it will have been filled by oppression and injustice, and he will govern for seven years."

- "At the end of Time, a stern trial from their governor will come upon my nation - never before will they have heard of a trial such as it. The wide earth will shrink before them and the earth will become full of oppression and injustice so that believers find no refuge from harm. So, Allah, the Mighty, the Purified will send a man from my pure musked descendants who will fill the earth with fairness and justice, just as it was filled by oppression and injustice. The inhabitants of Heaven and Earth will be pleased with him. The earth will not withhold any of its seed -- all will be produced. Nor will the Heaven withhold any of its showers except that Allah pours it upon them in abundance. And he will live among them seven, eight or nine years; the dead will wish for life because of that! Allah, the Mighty, the Glorified will give the inhabitants of the earth from His Goodness."

- "I bear good tidings for you concerning Al Mahdi. He will be sent when people differ and the earth quakes!"

(The preceding narrations were reported by Abi Said Al Khudri in the reference of Abi Dawood, Al Hakim, At-Tirmizi, Ahmad, ibn Hibban, Muslim, Al Tabarani (in his middle dictionary), Al Barudi and Abu Nuaym in his forty Hadith concerning Al Mahdi.)

The Certainty of his Appearance

- "Even if there remained only one day left to be lived, Allah will prolong that day until He sends a man from me. His name is like my name, and his father's name is like my father's name. He will fill the earth with fairness and justice just as it was filled by oppression and injustice."

- "The days will not end and life will not vanish until the Arabs are governed by a man from the Family of my House -- his name is the same as mine."

- Ibn Masood reported: "We went to the Messenger of Allah, praise and peace be upon him, and he came out with good news and happiness was easily recognizable upon his face... until a party from the Bani Hashim passed by amongst whom were Al Hasan and Al Hussain, peace be upon them. When he saw them he hugged them with tears in his eyes, so we asked: 'O Messenger of Allah' we see something has changed your face which distresses us.' Thereupon he replied: 'We are a Family of a House for whom Allah has chosen the Hereafter rather than the present. After me, my family will be refugees, driven out of countries until the Black Banners are raised in the east.

They will ask for the truth but they will not be given it, so they will ask again for it, and they will not be given it, so they will fight and be given victory. Those of you or your descendants who live during that time go to the Imam of the Family of my house even if you have to crawl over ice to him. Indeed, they are banners of guidance. They will deliver it to a man from the Family of my House his name is the same as my name, and the name of his father is the same as my father, and he will fill the ground with fairness and justice."

(This hadith is in found in the references of Abu Dawood, Al Hakim, At-Tirmizi, Ibn Hibban, Ibn Majhah, Au Ash-Shaykh, Ibn Adiy, Abu Dhabi, Ibn Asakir and Abu Nuaym.)

When and Where Al Mahdi is given Allegiance (Bayat)

- "Differences will occur after the death of a caliph and a man from the people of Medina will escape to Mecca. Then, some of the people of Mecca will come to him and drag him out against his desire and give him their allegiance between Ar-Rukn and Al Makam. An army will be sent against him from Syria that will be swallowed up in Al Bayda - desert between Mecca and Medina. When people see this, the Abdal of Syria will come to him as well as a group of people from Iraq and pledge their allegiance between Ar-Rukn and Al Makam. Then a man from the Koraysh will come whose cousins are from Kalb, and he will send an army to them that will overcome them and this will become known as the Battle of Kalb.

Whosoever does not witness the spoils of war from Kalb is lost! And he (Al Mahdi) will distribute wealth and practice the Sunnah of their Prophet, praise and peace be upon him, with the people. And Islam will spread throughout the earth. He will remain seven years then die, and the believers will pray for him."

(This hadith was reported by Lady Ummu Salamah, wife of the Prophet, Mother of the Believers, may Allah be pleased with her, and is found in the references of Abu Dawood, Ibn Majah, Al Hakim, Ibn Hibban and At-Tabarani.)

The Black Banners

- If you see the Black Banners coming from Khurasan go to them immediately, even if you must crawl over ice, because indeed amongst them is the Caliph, Al Mahdi."

- "The Black Banners will come to you from the East, their hearts are like iron. Whosoever hears about them let them go crawling -- even over ice!"

(The preceding Hadith was reported by Thawban and is found in the references of Ibn Majah, Al Busiri, Al Hakim, Ahmad, Nuaym, Ad- Daylami, Al Hasan, son of Sufyan, and Abu Nuaym. )

- "A man named As-Sufyani will come from the center of Damascus. The majority of his followers will be from the tribe of Kalb. He will kill until he rips women open and kills children. So the tribe of Kays will rise up in retaliation and he will slaughter all of them! Then a man from the Family of my House will come in Al Hirrah and the news will reach As-Sufyani. Then he will send his army but it will suffer defeat. As-Sufyani will march with his followers to him until they reach a desert and the ground will swallow them up. None will be saved except the one bearing the news."

The Emergence of the False Messiah

- "The Romans will surround a leader from my pure musked children. His name will be the same as mine. They will fight each other at a place called Al Imak and one third, or thereabouts, of the Muslims will be killed. They will fight again on another day and again one third or thereabouts of the Muslims will be killed. On the third day they will fight again and the Romans will be defeated. And they will remain there until they open Constantinople. It is whilst they are distributing the spoils of war that a messenger will come informing them that the false messiah is in their home town with their children."

(Reported by Abu Hurayrah in the reference of Ibn Hibban, At-Tirmizi, Abuya'li, at Tabarani, Al Bazaar, Abu Nuaym and Al Hakim.)

Oh Soul!

Oh soul,
you worry too much.
You have seen your own strength.
You have seen your own beauty.
You have seen your golden wings.
Of anything less,
why do you worry?
You are in truth
the soul, of the soul, of the soul.”

~ Jalal ad-Din Rumi 

Durood

Once Jibrail (alaihissalam) came to Prophet (sulallah alaih waalihe wasalum) said: Allah has given me the knowledge to count every leaf on earth, every fish in the sea, every star in the sky and every particle of sand on earth, but there's only one thing i cant count. Prophet (SulAllah alaihe waalhe Wasulum ) asked Jibrail {Alaihe Salam}:what is it? Jibrail {Alaihe Salam} replied..."When one of your Ummati recited Durood ow Salaams to you the blessings Allah showers upon him becomes impossible for me to count."