#coneverthelp | Explore Tumblr Posts and Blogs

tawakkull · 1 year

Text

ISLAM 101: SPIRITUALITY IN ISLAM: PART 117

The meaning of Tasawwuf

Last Part 12

Among the Sufis who aided Islam with the sword as well as the pen, to quote Reliance of the Traveller were: such men as the Naqshbandi sheikh Shamil al-Daghestani, who fought a prolonged war against the Russians in the Caucasus in the nineteenth century; Sayyid Muhammad ‘Abdullah al-Somali, a sheikh of the Salihiyya order who led Muslims against the British and Italians in Somalia from 1899 to 1920; the Qadiri sheikh ‘Uthman ibn Fodi, who led jihad in Northern Nigeria from 1804 to 1808 to establish Islamic rule; the Qadiri sheikh ‘Abd al-Qadir al-Jaza’iri, who led the Algerians against the French from 1832 to 1847; the Darqawi faqir al-Hajj Muhammad al-Ahrash, who fought the French in Egypt in 1799; the Tijani sheikh al-Hajj ‘Umar Tal, who led Islamic Jihad in Guinea, Senegal, and Mali from 1852 to 1864; and the Qadiri sheikh Ma’ al-‘Aynayn al-Qalqami, who helped marshal Muslim resistance to the French in northern Mauritania and southern Morocco from 1905 to 1909.

Among the Sufis whose missionary work Islamized entire regions are such men as the founder of the Sanusiyya order, Muhammad ‘Ali Sanusi, whose efforts and jihad from 1807 to 1859 consolidated Islam as the religion of peoples from the Libyan Desert to sub-Saharan Africa; [and] the Shadhili sheikh Muhammad Ma‘ruf and Qadiri sheikh Uways al-Barawi, whose efforts spread Islam westward and inland from the East African Coast … . (Reliance of the Traveller,863).

It is plain from the examples of such men what kind of Muslims have been Sufis; namely, all kinds, right across the board—and that Tasawwuf did not prevent them from serving Islam in any way they could.

To summarize everything I have said tonight: In looking first at Tasawwuf and Shari‘a, we found that many Qur'anic verses and sahih hadiths oblige the Muslim to eliminate haram inner states as arrogance, envy, and fear of anyone besides Allah; and on the other hand, to acquire such obligatory inner states as mercy, love of one’s fellow Muslims, presence of mind in prayer, and love of the Prophet (Allah bless him and give him peace). We found that these inward states could not be dealt with in books of fiqh, whose purpose is to specify the outward, quantifiable aspects of the Shari‘a. The knowledge of these states is nevertheless of the utmost importance to every Muslim, and this is why it was studied under the ‘ulama of Ihsan, the teachers of Tasawwuf, in all periods of Islamic history until the beginning of the present century.

We then turned to the level of Iman, and found that though the ‘Aqida of Muslims is that Allah alone has any effect in this world, keeping this in mind in everyday life is not a given of human consciousness, but rather a function of a Muslim’s yaqin, his certainty. And we found that Tasawwuf, as an ancillary discipline to ‘Aqida, emphasizes the systematic increase of this certainty through both mudhakara, ‘teaching tenets of faith’ and dhikr, ‘the remembrance of Allah,’ in accordance with the words of the Prophet (Allah bless him and give him peace) about Ihsan that “it is to worship Allah as though you see Him.”

Lastly, we found that accusations against Tasawwuf made by scholars such as Ibn al-Jawzi, and Ibn Taymiya were not directed against Tasawwuf in principle, but to specific groups and individuals in the times of these authors, the proof for which is the other books by the same authors that showed their understanding of Tasawwuf as a Shari‘a science.

To return to the starting point of my talk this evening, with the disappearance of traditional Islamic scholars from the Umma, two very different pictures of Tasawwuf emerge today. If we read books written after the dismantling of the traditional fabric of Islam by colonial powers in the last century, we find the big hoax: Islam without spirituality and Shari‘a without Tasawwuf. But if we read the classical works of Islamic scholarship, we learn that Tasawwuf has been a Shari‘a science like tafsir, hadith, or any other, throughout the history of Islam. The Prophet (Allah bless him and give him peace) said,

“Truly, Allah does not look at your outward forms and wealth, but rather at your hearts and your works” (Sahih Muslim, 4.1389: hadith 2564).

And this is the brightest hope that Islam can offer a modern world darkened by materialism and nihilism: Islam as it truly is; the hope of eternal salvation through a religion of brotherhood and social and economic justice outwardly, and the direct experience of divine love and illumination inwardly.

7 notes · View notes

dailytafsirofquran · 2 years

Text

Tafsir Ibn Kathir: Surah Al-Imran Ayah 96-97

In the Name of Allah, the Most Gracious, the Most Merciful.

96. Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). 97. In it are manifest signs (for example), the Maqam (station) of Ibrahim; whosoever enters it, he attains security. And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey; and whoever disbelieves, then Allah stands not in need of any of the Alamin.

The Ka`bah is the First House of Worship

Allah said,

Verily, the first House appointed for mankind, for all people, for their acts of worship and religious rituals. They go around the House (in Tawaf), pray in its vicinity and remain in its area in Itikaf.

was that at Bakkah, meaning, the Ka`bah that was built by Ibrahim Al-Khalil, whose religion the Jews and Christians claim they follow. However, they do not perform Hajj to the house that Ibrahim built by Allah's command, and to which he invited the people to perform Hajj.

Allah said next, full of blessing, sanctified. and a guidance for Al-Alamin.

Imam Ahmad recorded that Abu Dharr said;

"I said, `O Allah's Messenger! Which Masjid was the first to be built on the surface of the earth?'

He said, `Al-Masjid Al-Haram (in Makkah).'

I said, `Which was built next?'

He replied `Al-Masjid Al-Aqsa (in Jerusalem).'

I said, `What was the period of time between building the two?'

He said, `Forty years.'

He added, Wherever (you may be, and) the prayer becomes due, perform the prayer there, for the whole earth was made a Masjid.''

Al-Bukhari and Muslim also collected this Hadith.

The Names of Makkah, Such As `Bakkah

Allah said,

was that at Bakkah, where Bakkah is one of the names of Makkah.

Bakkah means, `it brings Buka' (crying, weeping) to the tyrants and arrogant, meaning they cry and become humble in its vicinity.

It was also said that; Makkah was called Bakkah because people do Buka next to it, meaning they gather around it.

There are many names for Makkah, such as;

- Bakkah,

- Al-Bayt Al-Atiq (the Ancient House),

- Al-Bayt Al-Haram (the Sacred House),

- Al-Balad Al-Amin (the City of Safety) and

- Al-Ma'mun (Security).

Makkah's names include

- Umm Rahm (Mother of Mercy),

- Umm Al-Qura (Mother of the Towns),

- Salah, (as well as others).

The Station of Ibrahim

Allah's statement,

In it are manifest signs, means, clear signs that Ibrahim built the Ka`bah and that Allah has honored and blessed it.

Allah then said, the Maqam (station) of Ibrahim, When the building (the Ka`bah) was raised, Ibrahim stood on; the Maqam so that he could raise the walls higher, while his son Ismail was handing the stones to him.

We should mention that the Maqam used to be situated right next to the House. Later, and during his reign, Umar bin Al-Khattab moved the Maqam farther to the east, so that those who go around the House in Tawaf are able to perform it easily, without disturbing those who pray next to the Maqam after finishing their Tawaf. Allah commanded us to pray next to the

Maqam; (And take you (people) the Maqam (station) of Ibrahim as a place of prayer), (2:125).

We mentioned the Hadiths about this subject before, and all the thanks are due to Allah.

Al-Awfi said that, Ibn Abbas commented on Allah's Statement, (In it are manifest signs, the Maqam of Ibrahim),

"Such as the Maqam and Al-Mash`ar (Al- Haram).''

Mujahid said,

"The impression of Ibrahim's feet remains on the Maqam as a clear sign.''

It was reported that Umar bin Abdul-Aziz, Al-Hasan, Qatadah, As-Suddi, Muqatil bin Hayyan and others said similarly.

Al-Haram, the Sacred Area, is a Safe Area

Allah said,

whosoever enters it, he attains security, meaning, the Haram of Makkah is a safe refuge for those in a state of fear. There in its vicinity, they will be safe, just as was the case during the time of Jahiliyyah.

Al-Hasan Al-Basri said,

"(During the time of Jahiliyyah) a man would commit murder, then wear a piece of wool around his neck and enter the Haram. And even when the son of the murdered person would meet him, he would not make a move against him, until he left the sanctuary.''

Allah said,

Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them. (29:67)

and,

So let them worship (Allah) the Lord of this House (the Ka`bah). (He) Who has fed them against hunger, and has made them safe from fear. (106:3-4)

It is not allowed for anyone to hunt in the Haram or to drive game out of its den to be hunted, or cut the trees in its vicinity, or pick its grass, as the Hadiths of the Prophet and the statements of the Companions testify.

The Two Sahihs recorded (this being the wording of Muslim) that Ibn Abbas said,

"On the day of the conquest of Makkah, the Messenger of Allah said, There is no more Hijrah (migration to Makkah), only Jihad and good intention. If you were mobilized, then march forth.

He also said on the day of the conquest of Makkah, Beware! Allah made this town (Makkah) a sanctuary when He created the heavens and earth, and it is sacred by Allah's decree until the Day of Resurrection.

Fighting in Makkah was not permitted for anyone before me, and it was made legal for me for only a few hours or so on that day. No doubt it is at this moment a sanctuary by Allah's decree until the Day of Resurrection.

It is not allowed to uproot its thorny shrubs, hunt its game, pick up its lost objects, except by announcing it, or to uproot its trees.

Al-Abbas said, `Except the lemon grass, O Allah's Messenger, as they use it in their houses and graves.'

The Prophet said: Except lemongrass.''

The Two Sahihs also recorded that Abu Shurayh Al-Adawi said that he said to `Amr bin Sa`id while he was sending the troops to Makkah (to fight Abdullah bin Az-Zubayr),

"O Commander! Allow me to tell you what Allah's Messenger said on the day following the conquest of Makkah. My ears heard it and my heart memorized it thoroughly, and I saw the Prophet with my own eyes when he, after glorifying and praising Allah, said, Allah, not the people, made Makkah a sanctuary. Therefore, anybody who has belief in Allah and the Last Day, should neither shed blood in it nor cut down its trees. If anybody argues that fighting in it is permissible on the basis that Allah's Messenger fought in Makkah, say to him, `Allah allowed His Messenger and did not allow you.' Allah allowed me only for a few hours on that day (of the conquest), and today its sanctity is as valid as it was before. So, those who are present, should inform those who are absent of this fact.''

Abu Shurayh was asked, "What did `Amr reply?''

He said that `Amr said, "O Abu Shurayh! I know better than you in this respect; Makkah does not give protection to a sinner, a murderer or a thief.''

Jabir bin Abdullah said,

"I heard the Messenger of Allah saying, None of you is allowed to carry a weapon in Makkah. Muslim recorded this Hadith.

Abdullah bin Adi bin Al-Hamra Az-Zuhri said that he heard the Messenger of Allah say while standing at Al-Hazwarah in the marketplace of Makkah, By Allah! You are the best of Allah's land and the most beloved land to Allah. Had it not been for the fact that I was driven out of you, I would not have left you.

Imam Ahmad collected this Hadith and this is his wording.

At-Tirmidhi, An-Nasa'i and Ibn Majah also collected it.

At-Tirmidhi said, "Hasan Sahih.''

The Necessity of Performing Hajj

Allah said,

And Hajj to the House is a duty that mankind owes to Allah, for those who are able to undertake the journey.

This Ayah established the obligation of performing Hajj.

There are many Hadiths that mention it as one of the pillars and fundamentals of Islam, and this is agreed upon by the Muslims.

According to texts and the consensus of the scholars, it is only obligatory for the adult Muslim to perform it once during his lifetime.

Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah once gave a speech in which he said, O people! Hajj has been enjoined on you, therefore, perform Hajj.

A man asked, "Is it every year, O Allah's Messenger!''

The Prophet remained silent until the man repeated the question three times and he then said, Had I said yes, it would have become an obligation and you would not have been able to fulfill it.

He said next,

Leave me as I leave you, those before you were destroyed because of their many questions and disputing with their Prophets. If I command you with something, perform it as much as you can. If I forbid something for you, then refrain from it. Muslim recorded similarly.

Meaning of `Afford' in the Ayah

There are several categories of "the ability to under take the journey''. There is the physical ability of the person himself and the ability that is related to other things as mentioned in the books of jurisprudence.

Abu Isa At-Tirmidhi recorded that Ibn Umar said,

"A man stood up and asked the Messenger of Allah, `O Messenger of Allah! Who is the pilgrim?'

He said, `He who has untidy hair and clothes.'

Another man asked, `Which Hajj is better, O Messenger of Allah'!

He said, `The noisy (with supplication to Allah) and bloody (with sacrifice).'

Another man asked, `What is the ability to undertake the journey, O Messenger of Allah!'

He said, `Having provision and a means of transportation.'''

This is the narration that Ibn Majah collected.

Al-Hakim narrated that Anas said that the Messenger of Allah was asked about Allah's statement, (for those who are able to undertake the journey),"What does `able to undertake the journey' mean?''

The Prophet answered,

"Having sufficient provision and a means of transportation.''

Al-Hakim stated that this Hadith's chain of narration is authentic, following the guidelines of Muslim in his Sahih, but the Two Sahihs did not collect it.

Ahmad recorded that Ibn Abbas said that the Messenger of Allah said, Whoever intends to perform Hajj, let him rush to perform it.

Abu Dawud also collected this Hadith.

The One who Denies the Necessity of Hajj Becomes a Disbeliever

Allah said,

...and whoever disbelieves, then Allah stands not in need of any of the Alamin. (3:97)

Ibn Abbas, Mujahid and several others commented on this Ayah,

"Whoever denies the necessity of Hajj becomes disbeliever, and Allah is far Richer than to need him.''

Al-Hafiz Abu Bakr Al-Ismaili recorded that Umar bin Al-Khattab said,

"Whoever can afford Hajj but did not perform it, there is no difference in his case if he dies while Jew or Christian.''

This has an authentic chain of narration leading to Umar.

1 note · View note

riyad-as-salihin · 2 years

Text

Riyad as-Salihin, The Book of Virtues, Book 8, Hadith 177

Chapter: Excellence of Standing in Prayer at Night

Abu Hurairah (May Allah be pleased with him) reported:

The Messenger of Allah (ﷺ) said, "The best month for observing Saum (fasting) after Ramadan is Muharram, and the best Salat after the prescribed Salat is Salat at night." [Muslim].

1 note · View note

basicsofislam · 2 years

Text

BASICS OF ISLAM : The rights of a husband from his wife & Treating women well

Men (those who are able to carry out their responsibilities) are the protectors and maintainers of women inasmuch as Allah has endowed some of people (in some respects) with greater capacity than others, and inasmuch as they (the men) spend of their wealth (for the family’s maintenance). Good, righteous women are the devoted ones (to Allah) and observant (of their husbands’ rights), who guard the secrets (family honor and property, their chastity, and their husband’s rights, especially where there is none to see them,) as Allah guards and keeps undisclosed (what should be guarded and private). (an-Nisa 4:34)

158. Ibn Umar, may Allah be pleased with him, reported that the Prophet, peace and blessings be upon him, said,

“All of you are shepherds. Each of you is responsible for his flock. An amir is a shepherd. A man is a shepherd in respect of his family. The woman is a shepherd in respect of her husband’s house and children. All of you are shepherds and each of you is responsible for his flock.” (Sahih al-Bukhari, Wasaya, 9; Sahih Muslim, Imara, 20).

Consort with them (women) in a good manner. (an-Nisa 4:19)

154. Abu Hurayra, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, said,

“A believing man should not hate a believing woman. If he dislikes something in her character, he should be pleased with some other or another trait of hers.” (Sahih Muslim, Rada, 61).

156. Abu Hurayra, may Allah be pleased with him, said,

“The Messenger of Allah, peace and blessings be upon him, said, ‘The most perfect of believers in belief is the best of them in character. The best of you are those who are the best to their women.’” (Sunan at-Tirmidhi, Rada, 11).

1 note · View note

tawakkull · 3 years

Text

ISLAM 101: Spirituality in Islam: Part 121

Irshad and Murshid (Guidance and the Guide)

Guidance is defined in different ways, among which are directing to the right path, awakening hearts to the Ultimate Truth, helping feelings and thoughts reach God by removing the obstacles between Him and people’s minds and hearts, and serving as a means for the souls to have some acquaintance with God, and for the souls who have acquired acquaintance with Him to deepen in their relationships with Him. It consists of educating people individually or in communities and, thus, elevating those endowed with the required capability and merit from among them from being potentially human to being really human, or directing them to the horizon of being perfect humans.

We can also see guidance as a call which a perfect teacher, who has full knowledge of the outer and inner aspects of the Religion and who is able to combine them in theory and practice, makes to those endowed with the required capabilities to be human at a certain level of humanity. From this perspective, we can regard guidance as the special efforts of heroes of spirituality to convey to others whatever of spirituality they have particularly been favored with. In the hands of such heroes, coal has always been transformed into diamonds, and rocks and soil have been raised to the level of gold. The teachers of Sufism have dealt with the matter of guidance and guides in this respect and have considered it as the superhuman effort of those with transcendent qualities. They do not regard endeavors at a low level as guidance, nor do they consider as guides those who are unable to open the doors to the horizon of perfect humanity for souls with the required capabilities. For these, themselves, are in need of guidance and must certainly be trained. A famous Turkish proverb states:

A guide who himself is in need of special favor Cannot know how he can impart favor to others! It is truly as if this proverb has been coined in regard to such people. [1]

voices the same consideration in a poetic way:

Our teacher himself suffers from a lack of knowledge, So how can he know what guidance really is? Ruhi of Baghdad[2] approached the matter a bit more humorously:

Look at the ascetic: he aspires to be a guide; He started school yesterday, today he wishes to teach. It is a fact that if there is one thing that is the most enduring in this world and the most meritorious in the Hereafter, it is guidance; and therefore a guide is the most valuable person. However, guides can only educate according to their own capacity. It is possible to talk of a wide range of guides, from the spiritual poles or axes to ordinary preachers.

As we have briefly mentioned, guides are, in a general sense, heralds of truth who possess whatever is necessary for guidance, heroes of spirituality, and heirs to the mission of Prophethood, who convey Divine gifts to the hearts. In regard to some aspects of this mission, a guide is also called a “sitter-on-rug” (postnishin), or the “elder one” (shaykh). The word shaykh is also used in the sense of teacher or professor. A guide favored with special nearness to God and special knowledge from God’s Presence, and charged and autho- rized with the duty of guidance, is different from an ordinary preacher. Ordinary guides find in themselves the truths to be imparted to others according to their own horizon of perception, and convey them to others in accordance with their capacity. However, perfect guides, like the North Star, direct all to the true way, based on the fundamental sources of the Religion, and present to others whatever should be presented out of the depths of their hearts and spirit. As for those who are both a spiritual Pole (Qutb) and a Helper or Means of Divine Help (Ghawth), they shape whoever enters their atmosphere in the mold of their own horizon, and rebuild them with the material purely from the Qur’an and the Sunna.

At whatever level it occurs, guidance is the most valued among the duties of servanthood, provided it is done purely for God’s sake; and any hero of truth who fulfills such a responsibility is a guide who is an heir to the Prophet, upon him be peace and blessings. However, it should be noted that the companionship of a perfect guide has a particular pleasure of its own and bears signs of a possible “meeting” with God, while it is highly difficult to be able to advance in the company of an imperfect one.

A couplet, whose writer is unknown, reads:

Go to a guide, to a guide, a guide, A guide has a cure for any suffering, O “father!” Anwari[3] contributes to this meaning with the following:

The mystery lying in, “You will never be able to see Me!”[4] — Which signifies the impossibility of seeing God’s “Face”— I was not able to understand it Before my weeping eyes became the Mount of Sinai with love for Him. The mystery of the Cloak in which the People of the Cloak[5] was covered— I was not able to understand it before I became happy in meeting a perfect guide. Now, without going into the differences that arise from the capacity and amount of knowledge each guide has, or the spiritual gifts that each is favored with, I will try to explain the subject in relation to certain essential elements that are found in every guide.

A guide is one who has sufficient knowledge of the relationship between God, humans, and the universe, and the matters concerning this sphere of the Religion. Anyone who does not recognize God is a denier and an ignorant one; and those who are unable to perceive the relationship between Him and existence are blind and unaware of the real nature of their existence, while one who does not know himself is, in fact, lonely and a stranger amidst existence. All of these types of human beings themselves are in need of guidance.

A guide is a hero of spirituality, one who is a careful student of the Qur’an and the book of the universe, and one who has an inquiring mind which has an acquaintance with existential mysteries. A guide is also a sagacious, insightful one with eyes that are observant of things, a tongue busy with reciting the Qur’an, and ears that listen to it. With sound and accurate sense perceptions, profound and comprehensive observations, and powerful reasoning, a guide is distinguished with the manners that are found in a Prophet at a perfect level. Such a person has a universal viewpoint in dealing with matters, is careful of the intersecting points of the revealed rules and commandments and the Divine laws of creation and life. These individuals seek only God’s good pleasure and approval in conveying to people what God wants them to convey and in communicating whatever is inspired into them to needy souls, thereby considering His nearness in whatever they do and say.

Guides are those individuals who try their utmost to proclaim, on any platform, the cause on which they have set their heart in a mood of dedication, and who mediate between what should be conveyed to others and those to whom it should be conveyed. As they never think of any wage, compensation, or reward, they also attribute any material or spiritual return coming, without expectation, to the sincere efforts of those around them. Without ever appropriating whatever spiritual gifts come to them personally, they regard their followers as a means for the arrival of these gifts. This is, without doubt, self-denial; but in a true guide’s sight, it is what an ordinary Muslim should do, not something worthy of acclamation. Such true guides never expect others to appreciate their activities, nor do they aim by them at any worldly or otherworldly outcome, except God’s good pleasure and approval. They are always sincere and upright before God, for they are aware that they follow the way of the Prophets and that this way has certain rules to observe, the most important of which is that any guide should pursue only God’s pleasure in the act of guiding others.

A guide is also a hero of love and tolerance, one who has full knowledge of his audience or followers with all of their characteristics; a guide keeps them under wings of compassion, shares their joys and grief, congratulates them on their accomplishments, and ignores their faults and deficiencies. Like sources of fragrance, such guides diffuse “incense” to satisfy needy hearts; like candles, they consume themselves to illuminate the dark souls around them, for the well-being of the latter. They find true happiness in the happiness of others and avoid no sacrifice in conveying their ideals. They die in order to revive; weep in order to make others laugh; become tired to enable the rest of others; strive constantly in order to be able to awaken others to eternity—without paying any attention to either sincere or insincere appreciation, or to unfair criticisms. They beg God’s forgiveness in the face of compliments, welcome any rightful reactions and criticism, and go on without faltering.

A guide is a wise one equipped with the necessary knowledge of both religious and certain secular sciences to discuss different subjects with an audience and present satisfactory solutions to their problems. In the Naqshbandiya Order, the duty of guidance was not entrusted to those who did not successfully complete all the courses taught in the madrasas or who could not combine spiritual and intellectual enlightenment. Rather, the lodges where the elders or guides of this school taught were each like a fountain of Khadr[6] at which those studying were able to quench their thirst. Any houses of guidance where guides of such caliber did not, or do not, teach are no different from ruins; those who claim guidance in them are deceived and the people who hope for illumination in such centers, which are themselves devoid of light, are indeed unfortunate ones.

Do not offer your hand to whoever claims guidance, For he may lead you to a slope which is impossible to climb, Whereas the path of a perfect guide Is easy enough to follow. [7] However transcendent in general knowledge and knowledge of God they may be, in particular, guides are perfect preachers who can combine, in a balanced way, their ascension toward God while still maintaining the level of their audience when conveying to them what they should convey. They always consider the dispositions, feelings, and thoughts of those whose education they have shouldered, and they avoid causing any misunderstandings or ambiguity in conveying the messages that arise from the particular gifts they have received in the horizon of their relationship with God. A true guide is a strict follower and meticulous student of the Qur’an and is, therefore, obliged to follow the Qur’an in the duty of guidance. Despite being the Word of the All-Great, All-Transcendent One, the Qur’an came to the horizon of the Prophet, upon him be peace and blessings, not in a wholly transcendental manifestation of the Divine Attribute of Speech, but rather, in consideration of the levels of all its audience. Thus, just as the Qur’an addresses humankind according to their many levels of understanding, its first and greatest communicator—and the greatest of all guides—the Prophet Muhammad, upon him be peace and blessings, also considered the different levels of his audience and said: “We, the community of the Prophets, have been ordered to address people according to their capacity of understanding.”[8]

Guides speak with the sublimity of their character, the depth of their spirituality, and the language of their actions. They are exceptionally faithful and devoted to God Almighty. It is an undeniable truth that those whose words do not conform to their actions and who are not trustworthy by their own actions cannot have any positive, lasting influence on people; thus, their message cannot be acceptable. The only way for those things that are said to be acceptable to the human conscience is the unshakable conviction of the truth of those things and the practice of them in one’s life. It is reported that God Almighty said to the Prophet Jesus, upon him be peace: “O Jesus! First give advice to your own soul, and only after you have accepted and followed it, then give it to others—or else be ashamed of Me.”[9] This is in perfect conformity with what the Qur’an quotes from the Prophet Shu’ayb, upon him be peace: “I do not want to act in opposition to you (myself doing) what I ask you to avoid.” (11:88)

O God, make us among Your servants who are sincere and who have been endowed with sincerity in faith and in the practice of the Religion, and honor us with following the Lord of those who have been endowed with sincerity, upon him be the greatest of blessings and perfect peace, and on his Household and noble Companions. [1] Salim Suleyman Uskudari (d. 1893) was a Mevlevi (Mawlawi) Sufi poet and writer.

[2] Ruhi of Baghdad (d. 1605) was one of the important figures in Ottoman-Turkish classical literature, who usually wrote about moral issues.

[3] Awhadu’-Din ‘Ali Anwari is a famous poet who lived in the twelfth century in Iran and Afghanistan. Besides poetry, he was adept in logic, music, theology, mathematics, and astrology. His Diwan, a collection of his poems, consists of a series of long poems, and a number of simpler lyrics.

[4] It refers to the Prophet Moses’ desire to see God on Mount Sinai and God’s reply to him, saying: “You will never be able to see Me (while in the world).” See the Qur’an, 7:143.

[5] God’s Messenger, upon him be peace and blessings, once gathered together ‘Ali, his cousin and son-in-law, Fatima, his beloved daughter, and their sons Hasan and Husayn under his cloak, and said: “O Lord, these are my family.” (Muslim, “Fadail al-Ashab” 32; at-Tirmidhi, “Manaqib,” HN: 3726.) After this event, together with the Messenger himself, these people came to be called “the People of the Cloak.”

[6] (al-) Khadr is he with whom the Qur’an recounts (18: 60–82) the Prophet Moses made a journey to learn something of the spiritual realm of existence and the true nature of God’s acts in the world. It is controversial whether he was a Prophet or a saint with a special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life.

[7] Mehmed Niyazi Misri (d. 1694), a Sufi poet, educated in Egypt.

[8] ad-Daylami, al-Musnad, 1:398.

[9]Ibid., 1:144; Abu Nu’aym, Hilyat al-Awliya, 2:382.

4 notes · View notes

tawakkull · 3 years

Text

ISLAM 101: Spirituality in Islam: Part 102

Hurriya (Freedom)

The realization of every lawful desire without hindrance, freedom from any pressure, confinement, or subservience, the right to elect, to be elected, and to enjoy certain basic rights in political life-these are some of the definitions of “freedom,” which has become one of the most widely concepts discussed in the recent history of thought and law.

The basic freedoms of humanity that range from personal rights to political and general ones-such as the freedom of belief, worship, thought, the freedom to have a family, to work, to own personal property, the right of freedom of expression and association, of electing, and being elected, etc.-are not among the subjects to be discussed in “Emerald Hills of the Heart”[1] However, they have always been regarded as among the most important matters in human history.

Being the most fundamental and vital dimension and the most important human faculty, namely free-will, which is considered an important pillar of conscience, freedom (hurriya) is one of the most valuable gifts of God to humanity. This great gift has been defined in Islamic literature as an individual’s assertion and enjoyment of his/her basic rights. However, in order to fully perceive freedom one must be able, to some extent, to perceive its opposite. This opposite is the individual’s dependence on others for the enjoyment of those rights, which is a form of servanthood. It is God Almighty Who grants these rights to humanity, so a person has no right to change or sell them or transfer them to others. Those who commit such a sin, that is, change or sell their fundamental rights or transfer them to another, have lost their humanity to a certain extent and will be held accountable before God for that loss. Such an action shows, first of all, disrespect for human values, and those who commit such disrespect cannot be conscious of their existence, and those who are not conscious of one’s existence have no relationship with the truth and no share in the love of and servanthood to God.

In short, it cannot be asserted that those who do not recognize God, Who is the Truth and the source of human rights, are free in the sense that they are conscious of human rights, nor can those who have not been able to free themselves from slavery to others than God be free in the real sense of the term.

What we have so far said about freedom is only by way of introduction to the freedom that is one of the emerald hills of the heart.

The freedom inherent in Islamic Sufism, being one of the most significant fruits of austerity, is that a person does not submit or bow to any power other than God, indicating thereby that the heart of that person has become a clear mirror receiving and reflecting the manifestations of God. The person who has reached this point on the way to God through austerity and by God’s special help, severs inward relation with all things and beings other than God, and with emotions pulsing with freedom, heart beating joyfully with a yearning for freedom, and having broken all the restrictions around the selfhood, that person sets for him or herself this single goal and, in the philosophy of the respected saint Harith,[2] weaves the tissue of his or her thought with the threads of the hereafter.

True freedom is attainable only by freeing one’s heart from worldly worries and anxieties about the things of this world, and so being able to turn to God with one’s whole being. In order to express this reality, the leaders of the Sufi way say: “Child, undo the bonds of servanthood and be free; how much longer will you remain enslaved to gold and silver?” The answer of Junayd al-Baghdadi[3] to those who asked him what freedom was- “You can taste freedom when you are free from all bonds other than slavery to God”-also expresses the essence of freedom.

If freedom is directly proportional to sincere devotion and servanthood to God Almighty, and it is, then it is not possible to assert that those who live their lives under the direction of others are really free. In this respect, the following anonymous couplet speaks significantly:

If you would like to beat the drum of honor, Go beyond the wheel of the stars; As this circle filled with rings is a drum of humiliation. True freedom is necessary in order to be a perfect servant of God. The measure of a person’s true freedom is servanthood to God. Those who cannot realize servanthood to God can neither be free nor attain human values in their full reach and meaning. Such people can never be saved from corporeality and sensuality so as to reach the achievable horizon of spiritual life with a “sound heart,” nor can they feel the essence of human existence in the depths particular and special to it. People who spend their life in the captivity of worldly considerations grow in arrogance in the face of the blessings granted to them. Instead of becoming more thankful to God, they attribute to themselves whatever achievement God has enabled them to realize, and are disappointed time after time when they fail, and shiver with the fear of losing whatever advantages they have accrued-such unfortunate people have no share in freedom, even if they are as kings in the world.

As long as the heart sets itself upon various goals, loved ones, and ambitions, it can never taste freedom. How can those be free who are constantly worrying about how to hold onto or pay back the goods they expect from others, who have mortgaged most of their life’s energy to others in return for worldly interests and bodily pleasures?

It is a great trial, one that leads to perdition if one wanders in the whirl of physical considerations and is confined to worldly aims with a heart attuned to worthless, fleeting objects. By contrast, it is a great favor from God upon those whose inner world He has sealed off from the many attributes of the ephemeral world that attract the carnal self; it is a great favor from God that He cuts away the relation of the heart with the world. For that relation is a form of bondage, and that cutting away is a bridge by which humanity is able to reach true freedom.

[1] Originally published in Turkish as Kalbin Zümrüt Tepeleri, “Emerald Hills of the Heart” is a series of books by Fethullah Gülen and was translated into English as Key Concepts in the Practice of Sufism.

[2] Abu ‘Abdullah Harith al-Muhasibi (d. 858), was one of the leading Sufis. He was learned in the principal and derivative sciences, and his authority was rec-ognized by all the theologians of his day. He wrote a book, entitled Ri’aya li-Hu-quqillah (“The Observance of God’s Rights”) on the principles of Sufism, as well as many other works. In every branch of learning he was a man of lofty sen-timent and noble mind. He was the chief guide of Baghdad in his time.

[3] Junayd al-Baghdadi (d. 910): One of the most famous early Sufis. He enjoyed great respect and was known as “the prince of the knowers of God.”

3 notes · View notes

tawakkull · 2 years

Text

SPIRITUALITY IN ISLAM: PART 41: MAHABBA (LOVE)

Mahabba means fondness, tender and kind feelings, inclination, and love. Love that affects and invades one’s feelings is called passion; love that is so deep and irresistible that it burns for union is called fervor and enthusiasm. Sufis have defined love as the relation of the heart with the Truly Beloved One, the irresistible desire felt for Him, the struggle to comply with His desires or commandments in all acts and thoughts, and the state of being enraptured and intoxicated without “sobriety” until the time of union or reunion. These definitions can be summed up as “standing” in the Presence of God, as being freed from all transient relationships and worries.

True love means that a lover is set wholly on the Beloved, is always and inwardly with Him, and always has no other desire and wish. The heart of a person who has such a degree of love always beats with a new consideration for the Beloved at every moment. His or her imagination always travels in His mysterious climate, his or her feelings receive new messages from Him at every moment, his or her will takes wings with these messages, and he or she passionately desires to meet Him.

While a lover who transcends his or her self with the wings of love and reaches the Lord at the points of passion and enthusiasm, and in such a condition carries out his or her responsibilities toward the King of his or her heart, that same heart is set on His vision. Such a believer’s nature is “burned” with the light of Divine Grandeur, and lost in wonder and amazement. With the cup of love on one’s lips, while the veils of the Unseen are lifted one after the other, he or she becomes intoxicated with studying the meanings coming in rays from behind those veils, and is enraptured with the pleasure of watching the scenes behind them. One’s walking and stopping occur at the command of God, speech is no more than the inspirations coming from Him, and silence, when observed, is done in His name. At various times he or she journeys toward Him in “His company” or is occupied with communicating His message to others.

Some have defined love, in the context of God’s love of His distinguished servants, as doing good, and as obedience, devotion, and unconditional submission in the context of a servant’s love of God. The following couplets of the female Sufi saint Rabi'a al-‘Adawiya are significant in expressing this meaning:

You talk about loving God while you disobey Him;

I swear by my life that this is something very strange.

If you were truthful in your love, you would obey Him,

For a lover obeys whom he loves.

Love is based on two important pillars: that which is manifested by the lover’s acts (a lover tries to comply with the Beloved’s desires), and the lover’s inner world (a lover should inwardly be closed to anything not related to Him). True men and women of God mean this when they talk about love. According to them, emotional concern with or love of any kind of pleasure, including spiritual ones or interest, cannot be called “love” in its true sense. It can only be figurative love.

Every lover cannot feel the same degree of love for the Beloved, for love varies according to the lover’s spiritual and emotional depth, the degree of consciousness of and care in obedience to the Beloved. For example, the love felt by those beginning the way is not established and constant. They dream of acquiring the rank of perfect goodness and, at times, receive signs of the Knowledge of God, thrill at the twinkle of the “light” appearing on their horizon, and vaguely feel amazement and wonder.

On the other hand, those who have made much progress fly in the heaven of love toward the highest point. They live in the bright climate of the Qur'an as embodiments and examples of the good morals of the Prophet Muhammad, upon him be peace and blessings. While trying to represent his good morals, they expect no material or spiritual reward and demand no pleasure. Even at the summit of this holy representation, like fruit-bearing trees whose branches bend with the weight of their fruit, they lower their wings of humility and always mention the Beloved. If they are shaken with a fault or error, they severely criticize and fight with their selves.

And finally, those most advanced in the love of God are like rain clouds in the “heaven” of Islam. They feel existence by Him, live with Him, and see and breathe by Him. In a never-ending cycle, they are filled with pangs of separation (from Him) and desire to meet Him; when relieved or emptied, they mount on a beam of light and descend to Earth to embrace the whole of existence.

One who turns to Him with heartfelt desire and sincere enthusiasm, regardless of the degree of love, receives a reward according to the depth of feeling and concern for Him. The first group of people mentioned above receive special favor and mercy. The second group of people reach the horizon of per-ceiving the Attributes of Grace and Majesty and are freed from defects of character. Those of the third group are illumined by the light of His Being, awakened to the reality of things, and are in touch with the dimension of existence behind veils. That is, the Almighty manifests the light of His Grandeur to burn up the corporeal attributes of those whom He loves and elevates them to the realm of Divine Attributes, such as the All-Seeing and All-Hearing. He awakens them fully to the fact that they are poor and helpless before Him, and fills their hearts with the light of His existence.

One whose love has reached this degree, and who is rewarded with so much Divine favor, attains an eternal life beyond existence or non-existence. Like a bar of iron put into fire and thus appearing as a bar of fire, such a lover may be unable to distinguish the Divine Being and His manifestations, and therefore express feelings and experiences in terms associated with such false beliefs as incarnation and union (with God). In such circumstances, one must consider the Sunna’s established criteria.

The expressions uttered by profoundly spiritual individuals lost in love of God and intoxicated with love cannot be used as criteria by which to judge them. Otherwise, we may feel enmity toward such friends of God, who are favored with His continuous company according to the Prophetic Tradition: A man is with him whom he loves, [ Al-Tirmidhi, “Zuhd,” 50. ] and, as declared in the hadith qudsi: Whoever becomes an enemy of My friends has waged war on Me. [ Al-Bukhari, “Riqaq,” 38. ]

1 note · View note

tawakkull · 2 years

Text

ISLAM 101: Spirituality in Islam: Part 250

Qalb (Heart) – 1

In the words of Ibrahim Haqqi:

The heart is the home of God; purify it from whatever is other than Him So that the All-Merciful may descend into His palace at night.

The word “heart” has two meanings. One denotes the body’s most vital part, which is located in the left part of the chest and resembles a pinecone. With respect to its structure and tissue, the heart is different from all other bodily parts: it has two auricles and two ventricles, is the origin of all arteries and veins, moves by itself, works like a motor, and, like a suction pump, moves blood through the system.

In Sufi terminology, “heart” signifies the biological heart’s spiritual aspect as being the center of all emotions and (intellectual and spiritual) faculties, such as perception, consciousness, sensation, reasoning, and willpower. Sufis call it the “human truth”; philosophers call it the “speaking selfhood.” An individual’s real nature is found in the heart. With respect to this intellectual and spiritual aspect of existence, one is able to know, perceive, and understand. Spirit is the essence and inner dimension of this faculty; the biological spirit or the soul is its mount.

It is one’s heart that God addresses and that undertakes responsibilities, suffers punishment or is rewarded, is elevated through true guidance or debased through deviation, and is honored or humiliated. The heart is also the “polished mirror” in which Divine knowledge is reflected.

The heart both perceives and is perceived. The believer uses it to penetrate his or her soul, corporeal existence and mind, for it is like the eye of the spirit. Insight may be regarded as its faculty of sight, reason as its spirit, and will as its inner dynamics.

The heart or spiritual intellect, if we may so call it, has an intrinsic connection with its biological counterpart. The nature of this connection has been discussed by philosophers and Muslim sages for centuries. Of whatever nature this connection may be, it is beyond doubt that there is a close connection between the biological heart and the “spiritual” one, which is a Divine faculty, the center of true humanity, and the source of all human feelings and emotions.

In the Qur’an, religious sciences, morals, literature, and Sufism, the word “heart” signifies the spiritual heart. Belief, knowledge and love of God, and spiritual delight are the objectives to be won through this Divine faculty. The heart is a luminous, precious ore with two aspects, one looking to the spiritual world and the other to the corporeal, material world. If an individual’s corporeal existence or physical body is directed by the spirit, the heart conveys to the body the spiritual effusions or gifts it receives through the world of the spirit, and causes the body to breathe with peace and tranquillity.

As stated above, God considers one’s heart. He treats men and women according to the quality of their hearts, as the heart is the stronghold of many elements vital to the believer’s spiritual life and humanity: reason, knowledge, knowledge of God, intention, belief, wisdom, and nearness to God Almighty. If the heart is alive, all of these elements and faculties are alive; if the heart is diseased, it is difficult for the elements and faculties mentioned to remain sound. The truthful and confirmed one, upon him be peace and blessings, declared: There is a fleshy part in the body. If it is healthy, then the whole of the body is healthy. If it is corrupted, then all the body is corrupted. Beware! That part is heart. This saying shows the importance of the heart for one’s [spiritual] health.

The heart has another aspect or function, one that is actually more important than those already mentioned: It has the points of reliance and seeking help ingrained in it and in human nature, by which it enables the individual to perceive God as the All-Helping and All-Maintaining. That is, it always reminds one of God in the tongues of neediness and seeking help and protection. This is vividly expressed in a narrated Prophetic Tradition, which Ibrahim Haqqi relates as follows:

God said: “Neither the heavens nor the earth can contain Me.”

He is known and recognized as a “Treasure” hidden in the heart by the heart itself.

The individual’s body is the physical dimension of his or her existence, while one’s heart constitutes its spiritual dimension. For this reason, the heart is the direct, eloquent, most articulate, splendid, and truthful tongue of the knowledge of God. Therefore, it is regarded as more valuable and honored than the Ka’ba, and accepted as the only exponent of the sublime truth expressed by the whole of creation to make God known.

The heart also is a fortress in which one can maintain sound reasoning and thinking, as well as a healthy spirit and body. As all human feelings and emotions take shelter and seek protection in this fortress, the heart must be protected and kept safe from infection. If the heart is infected, it will be very difficult to restore it; if it dies, it is almost impossible to revive it. The Qur’an, by advising us to pray: Our Lord! Do not cause our hearts to swerve after You have guided us (3:7), and our master, upon him be peace and blessings, by his supplication: O God, O Converter of hearts! Establish our hearts firmly on Your religion, remind us of the absolute need to preserve the heart.

Just as the heart can function as a bridge by which all good and blessings may reach the believer, it can also become a means by which Satanic and carnal temptations and vices can enter. When set on God and guided by Him, it resembles a projector that diffuses light even to the furthest, remotest, and darkest corners of the body. If it is commanded by the carnal (inherently evil) self, it can become a target for Satan’s poisonous arrows. The heart is the native home of belief, worship, and perfect virtue; a river gushing with inspiration and radiation arising from the relationships among God, humanity, and the universe. Unfortunately, innumerable adversaries seek to destroy this home, to block this river or divert its course: hardness of heart (losing the ability to feel and believe), unbelief, conceit, arrogance, worldly ambition, greed, excessive lust, heedlessness, selfishness, and attachment to status.

1 note · View note