Saturday, 26 December 2009
Ten Lessons Ibn al-Mubarak Taught Us
‘Abdullah bin al-Mubarak was a scholar known for simultaneously combining numerous traits of virtue. In fact, his friends would sit and count all of the good things that were part of his character and personality. adh-Dhahabi related that they said: “Let’s sit and count the good traits that Ibn al-Mubarak has.” So, they ended up listing: “Knowledge, Fiqh, literature, grammar, language, zuhd, eloquence, poetry, praying at night, worship, Hajj, Jihad, bravery, instinct, strength, speaking little in what doesn’t concern him, fairness, and lack of conflict with his companions.”
Reading through his life story, one sees exactly this and cannot help but to derive brief yet heavy lessons from how this man lived:
1- No matter how bad you think you are, you can always become better.
In ‘Tartib al-Madarik’ (1/159), al-Qadi ‘Iyad mentioned that Ibn al-Mubarak was asked about the circumstances in which he began studying. He replied: “I was a youth who drank wine and loved music and singing while engaging in these filthy acts. So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed oud and began singing:
Isn’t it time that you had mercy on me * And we rebel against those who criticize us?
And I was unable to pronounce the words as I intended. When I tried again, the oud began speaking to me as if it were a person, saying the verse: {“Isn’t it time for the hearts of those who believe to be affected by Allah’s reminder?”} [al-Hadid; 16] So, I said: “Yes, O Lord!” And I smashed the oud, spilled the wine, and my repentance with all its realities came by the grace of Allah, and I turned towards knowledge and worship.”
2 – You should associate with honorable people.
In ‘Sifat as-Safwah’ (2/323), Ibn al-Jawzi mentioned: “Ibn al-Mubarak’s home in Marw was vast. It measured fifty square yards. There was no person known for knowledge, worship, manhood, or high status in Marw except that you saw him in this house.”
3 – You should be a helpful guest.
In ‘Sifat as-Safwah’ (2/324), it is narrated that when an-Nadr bin Muhammad’s son got married, he invited Ibn al-Mubarak, “and when he arrived, Ibn al-Mubarak got up to serve the guests. an-Nadr did not leave him and swore that he would tell him to leave until he finally sat down.”
4 – You should give money to the poor.
In ‘Sifat as-Safwah’ (2/327), Ibn al-Jawzi mentions that Ibn al-Mubarak “would spend a hundred thousand dirhams a year on the poor.”
5 – You should always return borrowed items to their owners.
In ‘Sifat as-Safwah’ (2/329), al-Hasan bin ‘Arafah said that ‘Abdullah bin al-Mubarak told him: “I borrowed a pen from someone in Sham, and I intended to return it to its owner. When I arrived in Marw (in Turkmenistan!), I saw that I still had it with me. Abu ‘Ali (al-Hasan’s nickname), I went all the way back to Sham to return the pen to its owner!”
6 – You should be brave, and hide your good deeds:
In ‘Sifat as-Safwah’ (2/329), ‘Abdah bin Sulayman said: “We were on an expedition in the lands of the Romans with ‘Abdullah bin al-Mubarak. We met the enemy, and when the two armies met, a man came out from their side calling for a duel. One of our men went out to him and dueled with him for an hour, injuring him and killing him. Another came out, and he killed him. He called for another duel, and another man came out. They dueled for an hour, and he injured and killed him as well. The people gathered around this man, and I was with them, and saw that he was covering his face with his sleeve. I took the edge of his sleeve and pulled it away to find that it was ‘Abdullah bin al-Mubarak,” and in the version reported by adh-Dhahabi, he made him swear not to reveal his identity until the day he died.
7 – You should have a tender heart.
In ‘Sifat as-Safwah’ (2/330), al-Qasim bin Muhammad said: “We were on a journey with Ibn al-Mubarak, and I was always asking myself: what is so special about this man that he is so famous? If he prays, so do we. If he fasts, so do we. If he fights, so do we. If he makes Hajj, so do we.
One night, we spent the night in a house travelling on the way to Sham. The lamp went out, and some of us woke up. So, he took the lamp outside to light it, and stayed outside for a while. When he came back in with the lamp, I caught a glimpse of Ibn al-Mubarak’s face, and saw that his beard was wet with his tears. I said to myself: “This fear of Allah is what has made this man better than us. When the lamp went out and we were in darkness, he remembered the Day of Resurrection.”"
8 – You should be generous to your friends.
In ‘Sifat as-Safwah’ (2/329), Isma’il bin ‘Ayyash said: “I don’t know of a single good trait except that Allah has placed it in ‘Abdullah bin al-Mubarak. My friends told me that they were travelling with him from Egypt to Makkah, and he was serving them khabis (a sweet flour dish) while he was fasting the entire trip.”
9 – You should not give in to Satan’s whispers.
In ‘Tartib al-Madarik’ (1/159), it is related that Ibn al-Mubarak was making ablution, and Satan came to him and said: “You did not wipe over this part of your body.” Ibn al-Mubarak said: “I did.” Satan said: “No, you didn’t.” So, Ibn al-Mubarak said: “You are the one making the claim, and you must therefore bring proof to back the claim up.”
10 – You should sincerely pray for people to accept Islam.
In ‘Tartib al-Madarik’ (1/162), it is related that al-Hasan bin ‘Isa bin Sirjis would walk by Ibn al-Mubarak, and he was a Christian. Ibn al-Mubarak asked who he was, and was told: “He is a Christian.” So, Ibn al-Mubarak said: “O Allah, grant him Islam.” So, Allah answered his supplication and al-Hasan became an excellent Muslim, and he travelled to seek knowledge and became one of the scholars of the Ummah.”
Reading through his life story, one sees exactly this and cannot help but to derive brief yet heavy lessons from how this man lived:
1- No matter how bad you think you are, you can always become better.
In ‘Tartib al-Madarik’ (1/159), al-Qadi ‘Iyad mentioned that Ibn al-Mubarak was asked about the circumstances in which he began studying. He replied: “I was a youth who drank wine and loved music and singing while engaging in these filthy acts. So, I gathered some friends to one of my gardens where there were sweet apples, and we ate and drank until we passed out while drunk. At the end of the night, I woke up and picked up the stringed oud and began singing:
Isn’t it time that you had mercy on me * And we rebel against those who criticize us?
And I was unable to pronounce the words as I intended. When I tried again, the oud began speaking to me as if it were a person, saying the verse: {“Isn’t it time for the hearts of those who believe to be affected by Allah’s reminder?”} [al-Hadid; 16] So, I said: “Yes, O Lord!” And I smashed the oud, spilled the wine, and my repentance with all its realities came by the grace of Allah, and I turned towards knowledge and worship.”
2 – You should associate with honorable people.
In ‘Sifat as-Safwah’ (2/323), Ibn al-Jawzi mentioned: “Ibn al-Mubarak’s home in Marw was vast. It measured fifty square yards. There was no person known for knowledge, worship, manhood, or high status in Marw except that you saw him in this house.”
3 – You should be a helpful guest.
In ‘Sifat as-Safwah’ (2/324), it is narrated that when an-Nadr bin Muhammad’s son got married, he invited Ibn al-Mubarak, “and when he arrived, Ibn al-Mubarak got up to serve the guests. an-Nadr did not leave him and swore that he would tell him to leave until he finally sat down.”
4 – You should give money to the poor.
In ‘Sifat as-Safwah’ (2/327), Ibn al-Jawzi mentions that Ibn al-Mubarak “would spend a hundred thousand dirhams a year on the poor.”
5 – You should always return borrowed items to their owners.
In ‘Sifat as-Safwah’ (2/329), al-Hasan bin ‘Arafah said that ‘Abdullah bin al-Mubarak told him: “I borrowed a pen from someone in Sham, and I intended to return it to its owner. When I arrived in Marw (in Turkmenistan!), I saw that I still had it with me. Abu ‘Ali (al-Hasan’s nickname), I went all the way back to Sham to return the pen to its owner!”
6 – You should be brave, and hide your good deeds:
In ‘Sifat as-Safwah’ (2/329), ‘Abdah bin Sulayman said: “We were on an expedition in the lands of the Romans with ‘Abdullah bin al-Mubarak. We met the enemy, and when the two armies met, a man came out from their side calling for a duel. One of our men went out to him and dueled with him for an hour, injuring him and killing him. Another came out, and he killed him. He called for another duel, and another man came out. They dueled for an hour, and he injured and killed him as well. The people gathered around this man, and I was with them, and saw that he was covering his face with his sleeve. I took the edge of his sleeve and pulled it away to find that it was ‘Abdullah bin al-Mubarak,” and in the version reported by adh-Dhahabi, he made him swear not to reveal his identity until the day he died.
7 – You should have a tender heart.
In ‘Sifat as-Safwah’ (2/330), al-Qasim bin Muhammad said: “We were on a journey with Ibn al-Mubarak, and I was always asking myself: what is so special about this man that he is so famous? If he prays, so do we. If he fasts, so do we. If he fights, so do we. If he makes Hajj, so do we.
One night, we spent the night in a house travelling on the way to Sham. The lamp went out, and some of us woke up. So, he took the lamp outside to light it, and stayed outside for a while. When he came back in with the lamp, I caught a glimpse of Ibn al-Mubarak’s face, and saw that his beard was wet with his tears. I said to myself: “This fear of Allah is what has made this man better than us. When the lamp went out and we were in darkness, he remembered the Day of Resurrection.”"
8 – You should be generous to your friends.
In ‘Sifat as-Safwah’ (2/329), Isma’il bin ‘Ayyash said: “I don’t know of a single good trait except that Allah has placed it in ‘Abdullah bin al-Mubarak. My friends told me that they were travelling with him from Egypt to Makkah, and he was serving them khabis (a sweet flour dish) while he was fasting the entire trip.”
9 – You should not give in to Satan’s whispers.
In ‘Tartib al-Madarik’ (1/159), it is related that Ibn al-Mubarak was making ablution, and Satan came to him and said: “You did not wipe over this part of your body.” Ibn al-Mubarak said: “I did.” Satan said: “No, you didn’t.” So, Ibn al-Mubarak said: “You are the one making the claim, and you must therefore bring proof to back the claim up.”
10 – You should sincerely pray for people to accept Islam.
In ‘Tartib al-Madarik’ (1/162), it is related that al-Hasan bin ‘Isa bin Sirjis would walk by Ibn al-Mubarak, and he was a Christian. Ibn al-Mubarak asked who he was, and was told: “He is a Christian.” So, Ibn al-Mubarak said: “O Allah, grant him Islam.” So, Allah answered his supplication and al-Hasan became an excellent Muslim, and he travelled to seek knowledge and became one of the scholars of the Ummah.”
Friday, 25 December 2009
Love Even Those Who Revile You
Love Even Those Who Revile You
By Hamza Yusuf
An Interview with Shaykh Hamza Yusuf by Nazim Baksh
Q: The convenient response to those who revile your religion is to return the favor. The more virtuous position however is to forgive. Forgiveness as you know, while less in virtue when compared to love, nevertheless, can result in love. Love, by definition, does not require forgiveness. What many Muslims today seem to forget is that ours is a religion of love and our Prophet, peace be upon him, was the Habib, the Beloved. How did love, the defining virtue of our community, come to be replaced by an urge to redress wrongs, to punish instead of to forgive?
A: It is the result of Muslims seeing themselves as victims. Victimization is a defeatist mentality. It’s the mentality of the powerless. The word victim is from the Latin “victima” which carries with it the idea of the one who suffers injury, loss, or death due to a voluntary undertaking. In other words, victims of one’s own actions.
Muslims never really had a mentality of victimization. From a metaphysical perspective, which is always the first and primary perspective of a Muslim, there can be no victims. We believe that all suffering has a redemptive value.
Q: If the tendency among Muslims is to view themselves as victims which appears to me as a fall from grace, what virtue must we then cultivate to dispense with this mental and physical state that we now find ourselves in?
A: The virtue of patience is missing. Patience is the first virtue after tawba or repentance. Early Muslim scholars considered patience as the first maqam or station in the realm of virtues that a person entered into.
Patience in Islam means patience in the midst of adversity. A person should be patient in what has harmed or afflicted him. Patience means that you don’t lose your comportment or your composure. If you look at the life of the Prophet Muhammad, peace be upon him, you will never ever find him losing his composure. Patience was a hallmark of his character. He was ‘the unperturbed one’ which is one of the meanings of halim: wa kaana ahlaman-naas. He was the most unperturbed of humanity. Nothing phased him either inwardly or outwardly because he was with Allah in all his states.
Q: Patience is a beautiful virtue … the cry of Prophet Yaqub …. “fa sabran jamil.” Patience, it appears, is not an isolated virtue but rather it is connected to a network of virtues. Should Muslims focus on this virtue at the expense of the other virtues?
A: The traditional virtues of a human being were four and Qadi Ibn Al-Arabi considered them to be the foundational virtues or the ummahatul fadaa’il of all of humanity. They are: prudence, courage, temperance, and justice.
Prudence, or rather practical wisdom, and courage, are defining qualities of the Prophet. He, peace be upon him, said that God loves courage even in the killing of a harmful snake.
Temperance is the ability to control oneself. Incontinence, the hallmark of intemperance, is said to occur when a person is unable to control himself. In modern medicine it is used for someone who can’t control his urine or feces. But not so long ago the word incontinence meant a person who was unable to control his temper, appetite or sexual desire. Temperance is the moral virtue that moderates one’s appetite in accordance with prudence. In early Muslim scholarship on Islamic ethics, justice was considered impossible without the virtues of prudence, courage and temperance.
Generosity as a virtue is derived from courage because a generous person is required to be courageous in the face of poverty. Similarly, humility is a derivative from temperance because the humble person will often restrain the urge to brag and be a show-off because he or she sees their talents and achievements as a gift from Allah and not from themselves. Patience as a virtue is attached to the virtue of courage because the patient person has the courage to endure difficulties. So “hilim” (from which you get “halim”), often translated as for-bearance or meekness if you wish, is frowned upon in our society. Yet it is the virtue we require to stem the powerful emotion of anger. Unrestrained anger often leads to rage and rage can lead to violence in its various shades.
Our predecessors were known for having an incredible degree of patience while an increasing number of us are marked with an extreme degree of anger, resentment, hate, rancor and rage. These are negative emotions which present themselves as roadblocks to living a virtuous life.
A patient human being will endure tribulations, trials, difficulties, hardships, if confronted with them. The patient person will not be depressed or distraught and whatever confronts him will certainly not lead to a loss of comportment.
Allah says in the Qur’an: “Isbiru.” “Have patience and enjoin each other to patience.”
The beauty of patience is that “innallaha ma’assabirin” Allah is with the patient ones. If God is on your side you will always be victorious. Allah says in the Qur’an “Ista”inu bi-sabiri was-salat.”” Isti”aana is a reflexive of the Arabic verb “aana” which is “to help oneself.” Allah is telling us to help ourselves with patience and prayer.
This is amazing because the Prophet, peace be upon him, said “if you take help, take help from God alone.” And so in the Qur’an, Allah says: “ista inu hi-sabiri was-salaat”. This means taking help from patience and prayer because that is the means by which Allah has given you to take help from Him alone.
How is it then that a person sees himself as a victim when all calamities, difficulties and trials, are ultimately tests from Allah. This does nor mean the world is free of aggression and that victims have suddenly vanished. What I”m talking about is a person”s psychology in dealing with hardships.
The sacred law has two perspectives when looking at acts of aggression that are committed by one party against another. When it is viewed by those in authority the imperative is to seek justice. However, from the perspective of the wronged, it is not to seek justice bur instead to forgive.
Forgiveness, “afwa”, pardon, is nor a quality of authority. A court is not set up to forgive. It’s the plaintiff that’s required to forgive if there is going to be any forgiveness at all. Forgiveness will not come from the Qadi or the judge. The court is set up to give justice but Islam cautions us not to go there in the first place because “by the standard which you judge so too shall you be judged.” That’s the point. If you want justice, if you want God, the Supreme Judge of all affairs, to be just to others on your behalf, then you should know that your Lord will use the same standard with you.
Nobody on the “Day of Arafat” will pray: “Oh God, be just with me.” Instead you will hear them crying: “O Allah, forgive me, have mercy on me, have compassion on me, overlook my wrongs.” Yet, these same people are not willing to forgive, have compassion and mercy on other creatures of God.
Q: Imam Al-Ghazali argued that for these virtues to be effective they had to be in harmony. Otherwise, they said, virtues would quickly degenerate into vices. Do you think that these virtues exist today among Muslims but that they are out of balance? For example, the Arabs in the time of the Prophet had courage, but without justice it was bravado. Prudence without justice is merely shrewdness. Do you think that Muslims are clamoring for justice but have subsumed the virtues of temperance and prudence?
A: Yes. Muslims want courage and justice but they don’t want temperance and prudence. The four virtues relate to the four humors in the body. Physical sickness is related to spiritual sickness and when these four are out of balance, spiritual and moral sickness occurs. So when courage is the sole virtue, you no longer have prudence. You are acting courageously but imprudently and it’s no longer courage but impetuousness. It appears as courage but it is not. A person who is morally incapable of controlling his appetite has incontinence and thus he cannot be prudent nor courageous because part of courage is to constrain oneself when it is appropriate. Imam A1-Ghazali says that courage is a mean between impetuousness and cowardice.
The interesting point to note about the four virtues is that you either take them all or you don’t take them at all. It’s a packaged deal. There is a strong argument among moral ethicists that justice is the result of the first three being in perfect balance.
Q: You have painted a very interesting landscape in terms of Muslim behavior in the contemporary period but we are seeing evidence of resentment among some Muslims today which is very strange indeed. I am wondering how this might be related to a sense of victimization?
A: Of course it is. Look for example at the word injury. It comes from injuria, a Latin word that means unjust. So if I perceive my condition as unjust it is contrary to the message of the Qur’an. Whatever circumstances we find ourselves in we hold ourselves as responsible. It gets tricky to navigate especially when it comes to the oppressor and the oppressed.
The Prophet, peace be upon him, along with the early Muslim community, spent 13 years purifying themselves in Makkah. These were years of oppression and thus serious self-purification accompanied by an ethic of non-violence, forbearance, meekness, and humility. They were then given permission to migrate and to defend themselves. At this point they were not a people out to get vengeance and they were certainly not filled with resentment because they saw everything as coming from God. I’m not talking about being pleased with injustice because that’s prohibited. At the same time we accept the world our Lord has put us into and we see everything as being here purposefully, not without purpose, whether we understand it or not.
The modern Christian fundamentalists always talk about Islam as a religion devoid of love. It’s a very common motif in these religious fundamentalist books that attack Islam. They say “our religion is the religion of love and Islam is the religion of hate, animosity, and resentment.” Unfortunately, many Muslims have adopted it as their religion, but that doesn’t mean resentment has anything to do with Islam.
Love (mahaba) is the highest religious virtue in Islam. Imam Ghazali said that it is the highest maqam or spiritual station. It is so because trust, zhud (doing without), fear, and hope are stations of this world and so long as you are in this world these stations are relevant, but once you die they can no longer serve you. Love is eternal because love is the reason you were created. You were created to adore God. That’s why in Latin the word adore which is used for worship in English is also a word for love, adoration. You were created to worship God, in other words, to love Him because you can’t truly adore something or worship something that you don’t love. If you are worshipping out of fear, like Imam A1-Ghazali says, it’s not the highest level of worship, but its lowest.
Q: A vast number of young Muslims today who have the energy to run Down the road of hate do so thinking that it is a display of their Iman. What do you say to help them understand that hating wrongs has to be balanced with the virtues of mercy, justice, forgiveness, generosity, etc.
A: The challenge is to get your object of hate right and hate it for the right reason. In other words, there are things that we should hate for the sake of God. Oppression is something that you should hate. It’s not haram to hate the oppressor, but don’t hate them to the degree that it prevents you from being just because that is closer to Taqwa (awe of Allah). The higher position is to forgive for the sake of God. God gives you two choices — the high road or the low road — both of them will get you to paradise.
We should strive for the highest. Anger is a useful emotion. God created anger in order that we could act and respond to circumstances that need to be changed. Indignation is a beautiful word. Righteous indignation is a good quality and even though it is misused in modern English it’s actually a good thing. It means to be angry for the right reasons and then it is to be angry to the right degree because Allah says, “Do not let the loathing of a people prevent you from being just.”
This article originally apeared in Q News Magazine (2004)
By Hamza Yusuf
An Interview with Shaykh Hamza Yusuf by Nazim Baksh
Q: The convenient response to those who revile your religion is to return the favor. The more virtuous position however is to forgive. Forgiveness as you know, while less in virtue when compared to love, nevertheless, can result in love. Love, by definition, does not require forgiveness. What many Muslims today seem to forget is that ours is a religion of love and our Prophet, peace be upon him, was the Habib, the Beloved. How did love, the defining virtue of our community, come to be replaced by an urge to redress wrongs, to punish instead of to forgive?
A: It is the result of Muslims seeing themselves as victims. Victimization is a defeatist mentality. It’s the mentality of the powerless. The word victim is from the Latin “victima” which carries with it the idea of the one who suffers injury, loss, or death due to a voluntary undertaking. In other words, victims of one’s own actions.
Muslims never really had a mentality of victimization. From a metaphysical perspective, which is always the first and primary perspective of a Muslim, there can be no victims. We believe that all suffering has a redemptive value.
Q: If the tendency among Muslims is to view themselves as victims which appears to me as a fall from grace, what virtue must we then cultivate to dispense with this mental and physical state that we now find ourselves in?
A: The virtue of patience is missing. Patience is the first virtue after tawba or repentance. Early Muslim scholars considered patience as the first maqam or station in the realm of virtues that a person entered into.
Patience in Islam means patience in the midst of adversity. A person should be patient in what has harmed or afflicted him. Patience means that you don’t lose your comportment or your composure. If you look at the life of the Prophet Muhammad, peace be upon him, you will never ever find him losing his composure. Patience was a hallmark of his character. He was ‘the unperturbed one’ which is one of the meanings of halim: wa kaana ahlaman-naas. He was the most unperturbed of humanity. Nothing phased him either inwardly or outwardly because he was with Allah in all his states.
Q: Patience is a beautiful virtue … the cry of Prophet Yaqub …. “fa sabran jamil.” Patience, it appears, is not an isolated virtue but rather it is connected to a network of virtues. Should Muslims focus on this virtue at the expense of the other virtues?
A: The traditional virtues of a human being were four and Qadi Ibn Al-Arabi considered them to be the foundational virtues or the ummahatul fadaa’il of all of humanity. They are: prudence, courage, temperance, and justice.
Prudence, or rather practical wisdom, and courage, are defining qualities of the Prophet. He, peace be upon him, said that God loves courage even in the killing of a harmful snake.
Temperance is the ability to control oneself. Incontinence, the hallmark of intemperance, is said to occur when a person is unable to control himself. In modern medicine it is used for someone who can’t control his urine or feces. But not so long ago the word incontinence meant a person who was unable to control his temper, appetite or sexual desire. Temperance is the moral virtue that moderates one’s appetite in accordance with prudence. In early Muslim scholarship on Islamic ethics, justice was considered impossible without the virtues of prudence, courage and temperance.
Generosity as a virtue is derived from courage because a generous person is required to be courageous in the face of poverty. Similarly, humility is a derivative from temperance because the humble person will often restrain the urge to brag and be a show-off because he or she sees their talents and achievements as a gift from Allah and not from themselves. Patience as a virtue is attached to the virtue of courage because the patient person has the courage to endure difficulties. So “hilim” (from which you get “halim”), often translated as for-bearance or meekness if you wish, is frowned upon in our society. Yet it is the virtue we require to stem the powerful emotion of anger. Unrestrained anger often leads to rage and rage can lead to violence in its various shades.
Our predecessors were known for having an incredible degree of patience while an increasing number of us are marked with an extreme degree of anger, resentment, hate, rancor and rage. These are negative emotions which present themselves as roadblocks to living a virtuous life.
A patient human being will endure tribulations, trials, difficulties, hardships, if confronted with them. The patient person will not be depressed or distraught and whatever confronts him will certainly not lead to a loss of comportment.
Allah says in the Qur’an: “Isbiru.” “Have patience and enjoin each other to patience.”
The beauty of patience is that “innallaha ma’assabirin” Allah is with the patient ones. If God is on your side you will always be victorious. Allah says in the Qur’an “Ista”inu bi-sabiri was-salat.”” Isti”aana is a reflexive of the Arabic verb “aana” which is “to help oneself.” Allah is telling us to help ourselves with patience and prayer.
This is amazing because the Prophet, peace be upon him, said “if you take help, take help from God alone.” And so in the Qur’an, Allah says: “ista inu hi-sabiri was-salaat”. This means taking help from patience and prayer because that is the means by which Allah has given you to take help from Him alone.
How is it then that a person sees himself as a victim when all calamities, difficulties and trials, are ultimately tests from Allah. This does nor mean the world is free of aggression and that victims have suddenly vanished. What I”m talking about is a person”s psychology in dealing with hardships.
The sacred law has two perspectives when looking at acts of aggression that are committed by one party against another. When it is viewed by those in authority the imperative is to seek justice. However, from the perspective of the wronged, it is not to seek justice bur instead to forgive.
Forgiveness, “afwa”, pardon, is nor a quality of authority. A court is not set up to forgive. It’s the plaintiff that’s required to forgive if there is going to be any forgiveness at all. Forgiveness will not come from the Qadi or the judge. The court is set up to give justice but Islam cautions us not to go there in the first place because “by the standard which you judge so too shall you be judged.” That’s the point. If you want justice, if you want God, the Supreme Judge of all affairs, to be just to others on your behalf, then you should know that your Lord will use the same standard with you.
Nobody on the “Day of Arafat” will pray: “Oh God, be just with me.” Instead you will hear them crying: “O Allah, forgive me, have mercy on me, have compassion on me, overlook my wrongs.” Yet, these same people are not willing to forgive, have compassion and mercy on other creatures of God.
Q: Imam Al-Ghazali argued that for these virtues to be effective they had to be in harmony. Otherwise, they said, virtues would quickly degenerate into vices. Do you think that these virtues exist today among Muslims but that they are out of balance? For example, the Arabs in the time of the Prophet had courage, but without justice it was bravado. Prudence without justice is merely shrewdness. Do you think that Muslims are clamoring for justice but have subsumed the virtues of temperance and prudence?
A: Yes. Muslims want courage and justice but they don’t want temperance and prudence. The four virtues relate to the four humors in the body. Physical sickness is related to spiritual sickness and when these four are out of balance, spiritual and moral sickness occurs. So when courage is the sole virtue, you no longer have prudence. You are acting courageously but imprudently and it’s no longer courage but impetuousness. It appears as courage but it is not. A person who is morally incapable of controlling his appetite has incontinence and thus he cannot be prudent nor courageous because part of courage is to constrain oneself when it is appropriate. Imam A1-Ghazali says that courage is a mean between impetuousness and cowardice.
The interesting point to note about the four virtues is that you either take them all or you don’t take them at all. It’s a packaged deal. There is a strong argument among moral ethicists that justice is the result of the first three being in perfect balance.
Q: You have painted a very interesting landscape in terms of Muslim behavior in the contemporary period but we are seeing evidence of resentment among some Muslims today which is very strange indeed. I am wondering how this might be related to a sense of victimization?
A: Of course it is. Look for example at the word injury. It comes from injuria, a Latin word that means unjust. So if I perceive my condition as unjust it is contrary to the message of the Qur’an. Whatever circumstances we find ourselves in we hold ourselves as responsible. It gets tricky to navigate especially when it comes to the oppressor and the oppressed.
The Prophet, peace be upon him, along with the early Muslim community, spent 13 years purifying themselves in Makkah. These were years of oppression and thus serious self-purification accompanied by an ethic of non-violence, forbearance, meekness, and humility. They were then given permission to migrate and to defend themselves. At this point they were not a people out to get vengeance and they were certainly not filled with resentment because they saw everything as coming from God. I’m not talking about being pleased with injustice because that’s prohibited. At the same time we accept the world our Lord has put us into and we see everything as being here purposefully, not without purpose, whether we understand it or not.
The modern Christian fundamentalists always talk about Islam as a religion devoid of love. It’s a very common motif in these religious fundamentalist books that attack Islam. They say “our religion is the religion of love and Islam is the religion of hate, animosity, and resentment.” Unfortunately, many Muslims have adopted it as their religion, but that doesn’t mean resentment has anything to do with Islam.
Love (mahaba) is the highest religious virtue in Islam. Imam Ghazali said that it is the highest maqam or spiritual station. It is so because trust, zhud (doing without), fear, and hope are stations of this world and so long as you are in this world these stations are relevant, but once you die they can no longer serve you. Love is eternal because love is the reason you were created. You were created to adore God. That’s why in Latin the word adore which is used for worship in English is also a word for love, adoration. You were created to worship God, in other words, to love Him because you can’t truly adore something or worship something that you don’t love. If you are worshipping out of fear, like Imam A1-Ghazali says, it’s not the highest level of worship, but its lowest.
Q: A vast number of young Muslims today who have the energy to run Down the road of hate do so thinking that it is a display of their Iman. What do you say to help them understand that hating wrongs has to be balanced with the virtues of mercy, justice, forgiveness, generosity, etc.
A: The challenge is to get your object of hate right and hate it for the right reason. In other words, there are things that we should hate for the sake of God. Oppression is something that you should hate. It’s not haram to hate the oppressor, but don’t hate them to the degree that it prevents you from being just because that is closer to Taqwa (awe of Allah). The higher position is to forgive for the sake of God. God gives you two choices — the high road or the low road — both of them will get you to paradise.
We should strive for the highest. Anger is a useful emotion. God created anger in order that we could act and respond to circumstances that need to be changed. Indignation is a beautiful word. Righteous indignation is a good quality and even though it is misused in modern English it’s actually a good thing. It means to be angry for the right reasons and then it is to be angry to the right degree because Allah says, “Do not let the loathing of a people prevent you from being just.”
This article originally apeared in Q News Magazine (2004)
How to Save a Man
A man climbed up a tree but couldn't get back down. He asked the help of the passers-by. Mullah Nasruddin happened to be there too and said that he could help. He found a long rope and threw one end of it to the man up on the tree.
'Tie this around your waist!' he said.
'What are you doing Mullah?' the others wanted to interfere, 'You cannot rescue a man from a tree like that.'
'Trust me,' the Mullah tried to calm them down, 'this method is tested and true.'
Once the man wrapped one end of the rope around his waist and made a strong knot, Mullah Nasruddin pulled the man down amidst cries of the watching crowd.
The man fell on the ground with a huge thump and was badly hurt.
Once the man wrapped one end of the rope around his waist and made a strong knot, Mullah Nasruddin pulled the man down amidst cries of the watching crowd.
The man fell on the ground with a huge thump and was badly hurt.
'Mullah, we warned you. Look what you have done.' the crowd said.
'I once saved a man with this exact same method,' the Mullah explained, `but I cannot remember if it was from a tree or from a water well.'
Thursday, 24 December 2009
Wednesday, 23 December 2009
Muslim Unity
The following question was asked to Shaykh ‘Abdullah Bin Bayyah.
These days the Muslim Ummah is suffering from lack of security as we are asking from non-Muslim states to solve our problems and to stop the oppression we are faced with. If the European countries can join NATO despite having their own military forces, why can’t the Muslim nation resort to developing a single strong military that will protect its people from intruding enemies and at the same time halt any danger coming from within. This will put an end to any need of asking USA or other major outside forces. Is this a valid opinion?
The Shaykh replied:
Praises be to Allah and may Salat and Salam be upon the Messenger of Allah. To proceed:
The topic you have brought in is an important one. We can understand that the reason behind your asking this question and bringing these thoughts is the deep faith in the significance of uniting the components that makes the Islamic nation. But we would like to say to you that the unification of the components of the Muslim Ummah and Muslim nations is affected with defects. These defects can be seen with the naked eyes. The reasons of these defects are various and many. Amongst them are:
Firstly: Muslims staying away from being educated about their religion, specially the education pertaining to the social structure enjoined by the religion of Islam. For an example in the verse of the Quran: “and do not dispute and thus lose courage and then your strength would depart” [Al Anfal: 46], and also in the hadith which describes Muslims as if they are “like a structure each part of which strengthens the other”. [Sahih Bukhari: 481, Sahih Muslim: 2585].
Such a unity is based on a single leadership or headship for the Muslim nation. It was exactly like that in the era of Khilafah before it got divided to make way for division due to inheritance, lineage and geographical dispersion. But the idea was to have the Ummah under one flag and one leadership. That is what the religion of Islam calls for. But when put into practice, the Ummah disbanded from a single tie a long time ago. Hence its enemy increased and its prestige was lost.
Secondly: Lagging behind in industrialisation and in various other ways of material advancement.
Thirdly: Continuous belligerent attacks from the enemies of the Ummah, especially from the western allies. These attacks were launched under many names and labels. Sometimes it was in the name of rescuing Al Aqsa from the Muslim world which came to be known as the crusades. Sometimes it was in the name of colonisation. Yet other times under the banner of disciplining the Ummah and imposing democracy upon it.
These are the facts we all should consider. But having said that it is important that we tell our brother who asked the question: It was perhaps in a rare moment of consciousness and with the effect of seeing Al Aqsa being attacked; OIC (Organization of the Islamic Conference) was formed in 1969. This OIC is one of the manifestations of the unity that you are calling upon and in fact we all are calling upon. But the world powerhouses always kept it under observation and undermined its effectiveness and enthusiasm towards constructing a strong Islamic unity. Thus this conference is weakened and regional interests got the better of it. But still this conference remains as a hope towards a sort of unity you are calling upon.
Your suggestion is a valid one. That is the Ummah must have a force that will protect it so that it no longer requires a foreign military or any kind of interference from others.
But I feel sorry to tell you that such a strong unity is a distant reality in these situations we are living by. But we do not lose hope from the relief and mercy of Allah as He subhanahu wata’aala said in the Quran: “Indeed, no one despairs of relief from Allah except the disbelieving people.” [Yusuf: 87] and “And who despairs of the Mercy of his Lord except those who are astray?” [Al Hijr: 56]
Therefore, hope resides on the young shoulders of the Ummah each of whom should work according to his level that he finds himself in. He should try to realize this unity even if it is with a fair preaching, even if it is with an economic project that benefits the Ummah or even if it is with an idea that can help the Ummah get free from being occupied. This is all I have to say.
Knowledge is Light - Talib al Habib
عن سوء حفظى
فارشدنى ان ترك المعاصى
فاخبرنى بان علم نور
والنور الله لا يعط العاص
The Great Imam As-Shaf'ee, he went to his teacher Wak'ee, complaining about the weakness of his memory,
He told him abandon rebellion, for knowledge is a light, and the light of Allah is not bestowed upon a Rebel.
Qasida e Nur - Owais Raza Qadri
Subh taybaa mein huwee bat-taa hai baada nur ka
Subh taybaa mein huwee bat-taa hai baada nur ka
Sadqa lene nur kaa ayaa hai taara nur ka
Sadqa lene nur kaa ayaa hai taara nur ka
Baagh e Taybaa mein suhaanaa phuul phuulaa nur aa
Mast buu hai bulbulen padti hain kalima nur ka
Barahween ke chaand ka mujra hai sajdah nur ka
Baarah burjon se jhuka ik ik sitara nur kaa
Un ke qasr e qadr se khuld ek kamrah nur ka
Sidra paayen baagh mein nanha sa pawdaa nur ka
Arsh bhi firdaws bhi iss shaah e wala nur ka
Ye muthamman burj wo mushkuuye a`ala nur ka
aayee bid`at chaayi zulmat rang badla nur ka
Maahe sunnat mahr e Tal`at le le badla nur ka
Tere hi maathe rahaa ay jaan sahraa nuur kaa
Bakht jaaga nuur kaa chamkaa sitaara nuur kaa
Main gadaa tuu badshah bhar de piyala nur ka
Main gadaa tuu badshah bhar de piyala nur ka
Nur din dunaa tera de daal sadqa nur ka
Taaj waale dekh kar teraa `imaama nur ka
Sar jhukaa te hain ilahi bol balaa nur ka
Sham`a dil mishkaat tan seena zujaajah nur ka
Teri surat ke liye aayah hai surah nur ka!
Tu hai sayaa nur ka har `uzw tukda nur ka
saaye kaa saayaa na hota hai na saayaa nur ka!
Teri nasl e paak mein hai bachcha bachcha nur aa
Tu hai ayn e nuur teraa sab gharana uur ka!
Chaand jhuk jaata jidhar unglee uthaate mahd mein
Kya hi chalta tha ishare par khilawnaa nur ka
Kaaf gesu haa dahan yaa abruu ankhen `ayn Saad
Kaaf ha ya `ayn Saad teraa hai chehra nur ka!
Ay raza ye ahmed e nuri ka fayz e nur hai
Ho gayee meri ghazal badh kar qaseeda nur ka!
Subh taybaa mein huwee bat-taa hai baada nur ka
Sadqa lene nur kaa ayaa hai taara nur ka
Sadqa lene nur kaa ayaa hai taara nur ka
Baagh e Taybaa mein suhaanaa phuul phuulaa nur aa
Mast buu hai bulbulen padti hain kalima nur ka
Barahween ke chaand ka mujra hai sajdah nur ka
Baarah burjon se jhuka ik ik sitara nur kaa
Un ke qasr e qadr se khuld ek kamrah nur ka
Sidra paayen baagh mein nanha sa pawdaa nur ka
Arsh bhi firdaws bhi iss shaah e wala nur ka
Ye muthamman burj wo mushkuuye a`ala nur ka
aayee bid`at chaayi zulmat rang badla nur ka
Maahe sunnat mahr e Tal`at le le badla nur ka
Tere hi maathe rahaa ay jaan sahraa nuur kaa
Bakht jaaga nuur kaa chamkaa sitaara nuur kaa
Main gadaa tuu badshah bhar de piyala nur ka
Main gadaa tuu badshah bhar de piyala nur ka
Nur din dunaa tera de daal sadqa nur ka
Taaj waale dekh kar teraa `imaama nur ka
Sar jhukaa te hain ilahi bol balaa nur ka
Sham`a dil mishkaat tan seena zujaajah nur ka
Teri surat ke liye aayah hai surah nur ka!
Tu hai sayaa nur ka har `uzw tukda nur ka
saaye kaa saayaa na hota hai na saayaa nur ka!
Teri nasl e paak mein hai bachcha bachcha nur aa
Tu hai ayn e nuur teraa sab gharana uur ka!
Chaand jhuk jaata jidhar unglee uthaate mahd mein
Kya hi chalta tha ishare par khilawnaa nur ka
Kaaf gesu haa dahan yaa abruu ankhen `ayn Saad
Kaaf ha ya `ayn Saad teraa hai chehra nur ka!
Ay raza ye ahmed e nuri ka fayz e nur hai
Ho gayee meri ghazal badh kar qaseeda nur ka!
Rabbana Ya Rabbana - Owais Raza Qadri
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Har Jagha Teri Ataa ka Saath ho,
Jab Paray Mushkil Shahe-Mushkil Kushaa ka Saath ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Bhool Jaaon Naz’aa ki Takleef Ko,
Shaadi yay-Deedar-e- Husn-e-Mustafa Ka Saath ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Gor-e-Teera Ki Jab Aaaye Sakht Raat,
Unkay pyaaray Mon ki Subh-e-Jaan fiza ka Saath Ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Naama-e-Amaal Jab Khulne Lage,
Aib Posh-e-Khal Saattar-e-Khata ka Saath ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Garmiye Mehshar say Jab Bharke Badan,
Daman-e-Mehboob ki Thandi Hawa ka Saath Ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Jab Zubaan Bahar Aaye Pyaas say,
Sahib-e-Kothar Jood-o-Sakha ka Saath Ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Jab Hisab-e-Khanda-e-Be Jaa Rulaye,
Chashm-e-Giryan-e-Shafi-e-Murtaja ka Saath ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Jab par-e-Mehshar Main Shor-e-Daro Geer,
Aman Dene Wale Pyaare Paishwa ka Saath ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Sard Mori Par Ho Jab Khursheed-E-Hasr,
Sayyed-e-Be Saaya ke Zille Liwa ka Saath Ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Jab Chal-e-Tareek Rah-e-Pul Sarat,
Aftab-e-Hashmi Noor Ul Huda ka Saath Ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Elahi Jab Sar-e-Shamsheer Par Chalna Pare,
Rabbi Salllim Kehne Wale Gham Zada ka Saath ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya ELahi Jo Duaein Naik Hum Tujhse Karain,
Qudsiyon ke Lab se Aaami Raabana ka Saath ho.
Rabbana Ya Rabbana, Rabana Ya Rabana,
Rabana Ya Rabana, Rabbana Ya Rabbana.
Ya Ilaahi Jub Raza Khaab-e-Giraa Se Sar Uthaa’e,
Daulat-e-Bedaar Ishk-e-Mustafa Ka Saath Ho.
Rabbana Ya Rabbana Rabbana Ya Rabbana
Rabbana Ya Rabbana Rabbana Ya Rabbana
Aqa Ka Milad Aya - Owaid Raza Qadri
Ya RasoolAllah Ya HabibAllah
Salla Alaika Ya RasoolAllah
Wassallam Alaika Ya HabibAllah
Ahlaon Wa Sahlan Marhaba Ya RasoolAllah
Charoon Taraf Noor Chaya,
Aaqa Ka Milad Aaya,
Khushiyon Ka Pegham Laya,
Aqa Kaa Milad Aya.
Allah, Allah, Allah, Allah, Allah, Allah,
Allah, Allah, Allah, Allah, Allah, Allah.
Shams-O-Qamar Aur Taaray,
Kyun Na Hon Khush Aaj Saaray,
Unsay He To Noor Paaya,
Aaqa Ka Milad Aaya.
Khushiyan Manatay Hain Wohi,
Dhoomain Machatay Hain Wohi,
Jin Par Hua Unka Saaya,
Aaqa Ka Milad Aaya.
Ghar Ko Sajatay Hain Wohi,
Jhanday Lehratay Hain Wohi,
Jin Par Hua Unka Saaya,
Aaqa Ka Milad Aaya.
Hai Shaad Har Ek Muslimaan,
Karta Hai Ghar Ghar Charaghaan,
Galiyoon Ko Bhi Jagmagaya,
Aaqa Ka Milad Aaya.
Mukhtar-e-Kul Maanay Jou Unhein,
Noori Bashar Jaanay Jou Unhe,
Naara Ussi Nay Lagaya,
Aaka Ka Milad Aya.
Jou Aaj Mehfil Mein Aaye,
Mun Ki Muradein Woh Paye
Sab Par Karam Ho Khudaya,
Aaqa Ka Milad Aaya.
Allah, Allah, Allah, Allah, Allah, Allah,
Allah, Allah, Allah, Allah, Allah, Allah.
Ghous Ul Wara Aur Data Nay,
Mere Raza Aur Khuwaja Ne,
Sab Nay He Din Yeh Manaya,
Aaqa Ka Milad Aaya.
Na’at-e-Nabi Tum Sunao,
Ishq-e-Nabi Ko Barhao,
Hum Ko Raza Ne Sikhaya,
Aaqa Ka Milad Aaya.
Jis Ko Shajar Jantay Hain,
Kehna Hajar Mantay Hain,
Aisa Nabi Hum Ne Paya,
Aaqa Ka Milad Aaya.
Dil Jagmaganay Lagay Hain,
Sab Muskuranay Lagay Hain,
Ik Kaif Sa Aaj Chahya,
Aaqa Ka Milad Aaya.
Kar Ae Ubaid Unki Midhat,
Tujh Per Khuda Ki Ho Rehmat,
Tu Ne Muqqadar Yeh Paaya,
Aaqa Ka Milad Aaya.
Charoon Taraf Noor Chaya,
Aaqa Ka Milad Aaya,
Khushiyon Ka Pegham Laya,
Aqa Kaa Milad Aya.
Allah, Allah, Allah, Allah, Allah, Allah,
Allah, Allah, Allah, Allah, Allah, Allah.
Shaykh Saleh al-Ja'fari - Ya Safwat ar-Rabbi, Undhur ilaa Qalbi - يا صفوة الرب
بسم الله الرحمن الرحيم
والحمد لله رب العالمين على نعمه كلها
اللهم صلّ وسلم وبارك على سيدنا ومولانا محمد خير البرية
وعلى آله في كل لمحة ونفس عدد ما وسعه علم الله
والحمد لله رب العالمين على نعمه كلها
اللهم صلّ وسلم وبارك على سيدنا ومولانا محمد خير البرية
وعلى آله في كل لمحة ونفس عدد ما وسعه علم الله
يا صفوة الرب
Ya Safwat ar-Rabbi, Undhur ilaa Qalbi
Oh my Lords chosen one, look into my heart!
Shaykh Saleh al-Ja'fari al-Husayni
May Allah be pleased with him.
Abridged Translation
عليك صلى الله * يا ابن عبد الله
عليك صلى الله * يا خير خلق الله
Allahs salawat upon you, oh son of Abdullah
Allahs salawat upon you, oh best of Allahs creations
يا صفوة الرب * انظر إلى قلبي
يراك بالقرب * يا ابن عبد الله
Oh Allahs chosen one, look into my heart
So that it sees that you are near to me, oh son of Abdullah
يا صاحب المعراج * شرفت للأبراج
يا بغية الحجاج * يا ابن عبد الله
Oh you who ascended into the sky: you honored the constellations
Oh goal of those who go on the Hajj, oh son of Abdullah.
يا ساكن الخضرا * والروضة الزهراء
أنوارها تترا * يا ابن عبد الله
Oh inhabitant of the green dome, and of the radiant Rawda
Whose lights are most apparent, oh son of Abdullah.
يا دائم الأنوار * يا صاحب الأعطار
تفوح للزوار * يا ابن عبد الله
Oh you, of everlasting light, oh you of beautiful scents
That diffuse to those who visit you, oh son of Abdullah.
يا روضة تحلو * زوارها تعلو
جاءوا بها صلوا * يا ابن عبد الله
Oh Rawda most sweet, whose visitors are elevated
They came to it and prayed, oh son of Abdullah.
أنوارها تنفع * أقمارها تلمع
فيها النبي يسمع * يا ابن عبد الله
Its light are most beneficial, its moons are shining,
from it the Prophet can hear us, oh son of Abdullah.
يا روضة الهادي * من نورك البادي
قد صرت في الوادي * أمدح رسول الله
Oh Rawda of the guide, it is because of your visible light
That I am now in the valley, praising Rasool Allah
لما رأيناها * والقلب وافاها
أفرح لرؤياها * فيها رسول الله
When we saw it, and the heart finally reached it
I am ecstatic to see it, in it is Rasool Allah
يا ظبية الوادي * نادت على الهادي
في الجوع أولادي * إضمن رسول الله
Oh gazelle of the valley, that called out to the guide:
Hungry are my children, be my guarantor, Rasool Allah!
سارت لهم تجري * والدمع كالقطر
قالت على الفور * حبّي رسول الله
She ran to them, her tears pouring down
She said to them right away: My beloved Rasool Allah-
قد حل أغلالي * من غير ما مال
ضامن لإقبالي * والأمر أمر الله
Has removed from me my shackles, without any money
He guaranteed my return, and the affair is all Allahs
هيا ارضعوا الالبان * قلبي مع العدنان
قلبي به ولهان * حبي رسول الله
Quickly! Drink my milk, for my heart is with the Prophet
My heart is madly in love with him, my beloved, Rasool Allah
ارحم محبينك * حببهم دينك
نزلوا ميادينك * فارحمهم لله
Have mercy on those who love you, make them love your religion
They came to your locations, so have mercy on them for the sake of Allah
من نورك الكل * والجزء والجل
والخير والفضل * هذا بفضل الله
From your light is all: every part and all!
And all goodness and virtue, and that is by the grace of Allah
عليك صلى الله * يا خير خلق الله
والآل حزب الله * حبي رسول الله
Upon you the salawat of Allah, oh best of Allahs creations
And your family, the party of Allah, my beloved Rasool Allah
ما الجعفري حرر * مدح النبي كرر
والوجه قد نور * بالنور نور الله
As along as al-Jafari writes, and repeats the praise of the Prophet
And the face is illuminated, by the light, the light of Allah
Al-Ghazali's Treatise on Direct Knowledge from God
Al-Ghazali's Treatise on Direct Knowledge from God (al-Risala al-Laduniya)
Know that one of my friends told me about a certain scholar who rejected [the existence] of "direct knowledge from God, knowledge of the unmanifest world" (al-'ilm al-ghaybi al-laduni), upon which knowledge the elect of the Sufis rely and to which the folk of the Way (tariqa) are connected--such Sufis stating that "knowledge from God" is more powerful and rigorous (ahkam) than the forms of knowledge acquired through study and attained by learning.
My friend told me that this so-called scholar (mudda'i) states, "Since I am not able to conceive of the knowledge of the Sufis, I do not think that anyone in the world can speak of 'true knowledge' (al-'ilm al-haqiqi) by way of a contemplative act and an intuitive vision (fikr wa-ru'ya), instead of through learning and studious effort (ta'allum wa-kasb)."
So I said, "He does not seem to be cognizant of the paths of attaining [such knowledge] and is not aware of the matter of the human self (al-nafs), its qualities, and how it receives traces of the unmanifest world (al-ghayb) and knowledge of the 'suprasensible world' (al-malakut)."
My friend replied, "Yes, indeed this man says that knowlege consists only of jurisprudence (fiqh), Qur'anic exegesis (tafsir), and dogmatic theology (kalam), beyond which there is no knowledge, and that these forms of knowledge are only attainable through learning and disciplined study (al-ta'allum wa-al-tafaqquh)."
Then I said, "Yes, but how does one learn the science of exegesis, since the Qur'an is the vast ocean encompassing all things, and all of its meanings and the truths of its exegesis are not mentioned in these [exegetical] compositions well-known among the masses?! Rather, exegesis is something other than what this so-called scholar knows." Then that man replied, "He only considers to be [legitimate] exegesesthe well-known exegeses written by Qushayri, Tha'labi, Mawardi, and the like."
So I said, "He is far from the path of the Truth (manhaj al-haqiqa). In fact, Sulami has compiled an exegesis consisting of the sayings of those who realize truth (muhaqqiqin), an exegesis that is virtually the realization of truth (shibh al-tahqiq). And these sayings are not mentioned in other exegeses. Yet that man who only considers valid knowledge to be jurisprudence, theology, and exegesis of mass appeal, it is as if he does not know the various kinds of knowledge, their elaborations, levels, truths, and their outer and inner dimensions. It is customary, however, that one who is ignorant of something rejects it. And that so-called scholar has not tasted the wine of the Truth and is not cognizant of direct knowledge from God (al-'ilm al-laduni), so how can he accept it?! And I would not be satisfied with his acceptance, out of imitation or conjecture, of what he does not know."
Then my friend said, "I would like you to note down something about of the stages of knowledge and the attestation of this [direct] knowledge [of God], since you attribute it to yourself and accept its affirmation." I replied, "Indeed the elucidation of what you are seeking is very difficult, but I will begin an introduction to it according to my state and in harmony with my experience of the moment and with whatever appears in my consciousness."
Know that one of my friends told me about a certain scholar who rejected [the existence] of "direct knowledge from God, knowledge of the unmanifest world" (al-'ilm al-ghaybi al-laduni), upon which knowledge the elect of the Sufis rely and to which the folk of the Way (tariqa) are connected--such Sufis stating that "knowledge from God" is more powerful and rigorous (ahkam) than the forms of knowledge acquired through study and attained by learning.
My friend told me that this so-called scholar (mudda'i) states, "Since I am not able to conceive of the knowledge of the Sufis, I do not think that anyone in the world can speak of 'true knowledge' (al-'ilm al-haqiqi) by way of a contemplative act and an intuitive vision (fikr wa-ru'ya), instead of through learning and studious effort (ta'allum wa-kasb)."
So I said, "He does not seem to be cognizant of the paths of attaining [such knowledge] and is not aware of the matter of the human self (al-nafs), its qualities, and how it receives traces of the unmanifest world (al-ghayb) and knowledge of the 'suprasensible world' (al-malakut)."
My friend replied, "Yes, indeed this man says that knowlege consists only of jurisprudence (fiqh), Qur'anic exegesis (tafsir), and dogmatic theology (kalam), beyond which there is no knowledge, and that these forms of knowledge are only attainable through learning and disciplined study (al-ta'allum wa-al-tafaqquh)."
Then I said, "Yes, but how does one learn the science of exegesis, since the Qur'an is the vast ocean encompassing all things, and all of its meanings and the truths of its exegesis are not mentioned in these [exegetical] compositions well-known among the masses?! Rather, exegesis is something other than what this so-called scholar knows." Then that man replied, "He only considers to be [legitimate] exegesesthe well-known exegeses written by Qushayri, Tha'labi, Mawardi, and the like."
So I said, "He is far from the path of the Truth (manhaj al-haqiqa). In fact, Sulami has compiled an exegesis consisting of the sayings of those who realize truth (muhaqqiqin), an exegesis that is virtually the realization of truth (shibh al-tahqiq). And these sayings are not mentioned in other exegeses. Yet that man who only considers valid knowledge to be jurisprudence, theology, and exegesis of mass appeal, it is as if he does not know the various kinds of knowledge, their elaborations, levels, truths, and their outer and inner dimensions. It is customary, however, that one who is ignorant of something rejects it. And that so-called scholar has not tasted the wine of the Truth and is not cognizant of direct knowledge from God (al-'ilm al-laduni), so how can he accept it?! And I would not be satisfied with his acceptance, out of imitation or conjecture, of what he does not know."
Then my friend said, "I would like you to note down something about of the stages of knowledge and the attestation of this [direct] knowledge [of God], since you attribute it to yourself and accept its affirmation." I replied, "Indeed the elucidation of what you are seeking is very difficult, but I will begin an introduction to it according to my state and in harmony with my experience of the moment and with whatever appears in my consciousness."
Tuesday, 22 December 2009
Allahu (As Subuhu Bada Min) - Qari Waheed Zafar
As sub hu bada min talati hii
W- al- laylu dajaa minv wafrati hee
W- al- laylu dajaa minv wafrati hee
The light of dawn is from the radiance of Your (PBUH) face
The sparkle of the night is from the glimmer of your (PBUH) blessed Hair.
Hai noor-e-sahar chehre say tere
Aur shab ki raunak Zulfoon say.
The light of dawn is from the radiance of Your (PBUH) face
The sparkle of the night is from the glimmer of your (PBUH) blessed Hair.
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah.
Kanz-ul-karami mowl-an-ni amii
Haad-il-umami li shariati hii.
Our Master (PBUH) is a treasure of grace. He (PBUH) is a treaure of Mercy
He (PBUH) is the guide of the entire nation, showing us the way of the Sacred Law.
Nimat Ka khazina hain Mawla
Ganjina-yi rehmat ke hai AqaaNimat Ka khazina hain Mawla
Hadi hai tammam-i ummat ke
Aur rahnuma hai shariat kay.
Our Master (PBUH) is a treasure of grace.
He (PBUH) is a treaure of Mercy
He (PBUH) is the guide of the entire nation,
showing us the way of the Sacred Law.
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah
Saat-ish-shajaruu nataq-al-hajaruu
Shaqq-al-qamaruu bi ishaaratihii
On the command of Your (PBUH) blessed Finger, the trees began to walk, the stones began to speak through Your (PBUH) greatness
The moon split into two upon one gesture of your (PBUH) blessed Finger.
Ungli ke ishare pair (trees) chale
Eijaz se pathar bol uthe
Aur chand huwa hai dhoo tukre
Angusht ke aik ishare se.
On the command of Your (PBUH) blessed Finger, the trees began to walk
The stones began to speak through Your (PBUH) greatness
The moon split into two
Upon one gesture of your (PBUH) blessed Finger.
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah
Jibrilu ataa laylata asraa
W-ar-rabbu daaa fii hadrati hii
Angel Gabreil / Jibrail (A.S) came with glad tidings from Allah (SWT) on the Night of Ascension
Allah (SWT) invited You (PBUH) to the heavens and bestowed upon You (PBUH) the honor of intimacy.
Jibril-i Amin paigham-i khuda
Lekar aye thay shab-i asra
Allah hane Arsh pay bulvayaa
Kurbat ka sharaf unko bakhsha.
Angel Gabreil / Jibrail (A.S) came with glad tidings from Allah (SWT) on the Night of Ascension
Allah (SWT) invited You (PBUH) to the heavens
And bestowed upon You (PBUH) the honor of intimacy.
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah
Fa Muhammaduna huwa Sayiduna
Fal iszulana li ijaabetihi
Muhammed (PBUH) is our benefactor. He (PBUH) is our leader
This blessed Name [of Muhammed (PBUH)] will preserve our dignity
So Mohammad hai apne aqaa
Isi naam se apni izzo baqaa.
Muhammed (PBUH) is our benefactor. He (PBUH) is our leader
This blessed Name [of Muhammed (PBUH)] will preserve our dignity
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah
As Subhu badaa min talati hii
W- al- laylu dajaa minv wafrati hee
The light of dawn is from the radiance of Your (PBUH) face
The sparkle of the night is from the glimmer of your (PBUH) blessed Hair.
Hai noor e- sahar chehre se teray
Aur shab ki raunak Zulfoon se.
The light of dawn is from the radiance of Your (PBUH) face
The sparkle of the night is from the glimmer of your (PBUH) blessed Hair.
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah
Allahu Allahu Allahu Allah
Where Do You Think You Will Be?
I am sitting on a mountain.
I am casting shadows into the sky.
I did not invite it but the sun has come
And is now playing tag with my feet.
I am whispering to clouds today,
“Watch out for my shoulders,”
For I wish no harm
To all my soft friends.
Where do you think you will Be
When God reveals Himself
Inside of you?
I was so glad to hear
That every pillow in this world
Will become stuffed with
My soul and beard.
I am sitting on a mountain range.
I am a precious body of living water
Offered to the earth
From Light’s own hands.
Why ever talk of miracles
When you are destined to become
Infinite love.
Still, the Final Grace was left:
For all of existence and Hafiz to blend
And to find that I am every pillow
Offering comfort
To each mind and
Foot.
Monday, 21 December 2009
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