Spiritual Legend

Purity of Heart

noreply@blogger.com (Nawaqif Rehnuma) — Thu, 12 Dec 2013 15:59:00 +0000

                 Heart is the most significant part of human body and life. When we say 'Heart' – it does not mean the physical heart. In philosophy the use of the word 'Heart' is more figurative than literal. Residing in the heart – means in the mind of one who has cultivated the divine qualities such as love, kindness, patience, cheer, tenderness, forgiveness, charity etc. In the Holy Quran, Allah used the word Naas (people, mankind) 241 times, but the word “heart” is used no less than 137 times to signify its importance.

In the Quran, Allah uses different words to describe the heart; Qalb, Fu’aad and Sadr. Qalb is the general word for heart and the root word means something that turns around, something that changes easily. When Allah refers to Emaan and the diseases of the heart, He uses the word Qalb.

Fu’aad comes from a root that means “burning” or a flame and is used when the heart is inflamed with emotion. A beautiful example is when Allah describes the state of the heart of the mother of Musa : "But there came to be a void in the heart (fu’aad) of the mother of Musa. [Quran, 28:10] Imagine how her heart was inflamed with emotions while she put her newborn, suckling son in a river!"

Sadr means “chest.” When Allah refers to secrets or motives, He uses the word Sadr. He used the word Sadr in Surah Naas: The one who whispers in the hearts of Mankind. [Quran, 114: 5]

In order to start moving in life we first need to have knowledge; with that knowledge we can define if something is important or not. If it is good or bad for us. We get this knowledge from our heart. God gave us a heart to comprehend, to reflect, and to reason.To believe, to disbelieve, to understand, to comprehend, to have tranquility, to feel confusion, to have Tawakkul (faith in God and reliance on his plan) and to have khushoo (submissiveness of heart)’ are all functions of our heart.

Once the Prophet (sa) said to one of his follower, "O Wabisah! Did you come to ask me what is goodness and what is badness?" Wabisah said, "Yes, I am come for that." Then He joined his fingers and struck them upon Wabisah's breast that is made a sign towards his heart, and said, "Ask the question from your own heart." This he repeated three times aloud and said, "Goodness is a thing from which your heart finds firmness and rest; and badness is a thing which throws you into doubt, although men may acquit it."

Prophet Muhammad informed us in a very famous narration, commonly quoted with reference to lawful and unlawful, about the important role of the heart. He said: “Both lawful and unlawful matters are evident but in between them there are doubtful (suspicious) things and many people have no knowledge about them. So whoever saves himself from these suspicious matters (by staying away from them) saves his religion and his honor. And whoever indulges in these suspicious matters (will eventually) indulge in what is forbidden. This is like (the example of) a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allaah on the earth is His illegal (forbidden) matters. Beware! There is a piece of flesh in the body, if it is reformed, the whole body becomes good, but if it gets spoilt the whole body gets spoilt; indeed it is the heart.”

He said that after explaining that the lawful matters are clear and that the forbidden ones are clear and that between them are obscure areas, not known to many people. However, what protects a person from the forbidden matters and ensures that he remains in the lawful ones is knowledge; but beyond knowledge, it is the state of the heart. If the heart is good, then it makes use of the knowledge and it avoids what is prohibited. If the heart is corrupted, then the knowledge is of no benefit to it and it will indulge in what is prohibited.

The heart is also the place in which the correctness of deeds is judged. The Prophet said: "Deeds are judged according to the intention." The place of the intention is not on the lips. It is in the heart. All our deeds - what we do externally - are judged ultimately by the states of our hearts. Allah will inspect the hearts to determine whether they are truly acts of righteousness. If the hearts are sick; if the hearts are corrupt even the highest of deeds can be of no avail .

The Prophet informed us that the first three types of people who would be cast into the Hell Fire are those who were involved in what everybody considers great acts of righteousness. Among the first groups of people thrown into Hell is the scholar who taught religious knowledge not for the sake of Allah. He taught so that people would praise him, saying what a great scholar he was and how knowledgeable he was. Allah will Say to him: "You received your praise, what you sought in that world. But there will be nothing for you in the Next." So he will be drawn off on his face and thrown into Hell.

Similarly the benefactor or the wealthy person, who gave from his wealth in charity, will be thrown into Hellfire because he did so to get praised of his generosity. Allah will Say: "You did it for the praise and you were praised. You did it for people to appreciate you." So that individual will be drawn off on his face and thrown into Hell. And the third group of people is the martyr who gave his life fighting in the path of Allah. We would think that his place in Paradise is guaranteed. But Allah will Say: "You fought so people would say, 'How brave this one is! How strong and courageous he was!'" People said it; they praised you, so he will be drawn off on his face and thrown into Hell.’

God also explained that on the Day of Judgement we will not favor based on our race or color. What favours us in the sight of Allah is the state of our heart - a sound heart. He says, "The Day whereon neither wealth nor sons will avail; except him who brings to Allah a clean heart ."   [Surah ash-shu'ara', 26:88-89].

Hence, the clean and pure heart is the heart that is absolutely free from all sorts of diseases of the heart, such as polytheism, doubt, suspicion, deviation from the right path, hypocrisy, envy, conceitedness, arrogance, bad intentions and so on.

The Prophet of mercy also emphasized that the cleanness and purity of heart from envy and the act of cheating others is one of the greatest ways that lead to Heaven.

In another tradition also reported by Anas bin Malik, he said, "The Prophet (Peace and blessings of Allah be on him) told me, "O my boy, if you are capable of waking up in the morning and going to bed at night without having in your mind, the desire to cheat anybody, you try to do so". Furthermore, he said, "That is part of my sunnah, and whoever revive my sunnah has loved me, and whoever loves me will be with me in the paradise"

It had been pointed to in the authentic sunnah that anybody whose heart is free of rancor and envy, with steadfast on Emaan and Taqwa (fear of Allah) is the best and most respected person in the sight of Allah. Abdullah bin 'Amr (may Allah be pleased with him) narrated that the noble prophet was asked, who is the best of the people? He said, "Every light-hearted and honest person". The companions said, we understand the meaning of 'the honest', what about the 'light-hearted'? He said, "He is the pious and pure, not known with sin, oppression, rancor and envy."

Fitrah and Human Nature

noreply@blogger.com (Nawaqif Rehnuma) — Thu, 21 Nov 2013 17:46:00 +0000

Every new-born child is born in a state of fitrah. Then his parents make him a Jew, a Christian or a Magian, just as an animal is born intact. Do you observe any among them that are maimed (at birth)?’ - Muslim

The term Fitrah literally means, creation; the causing a thing to exist for the first time; and the natural constitution with which a child is created in his mother’s womb. According to Abu Haytham, fitrah means to be born either prosperous or unprosperous in relation to the soul: ‘And if his parents are Jews, they make him a Jew, with respect to his worldly situation; and if Christians, they make him a Christian, with respect to that situation; and if Magians, they make him a Magian, with respect to that situation; his situation is the same as that of his parents until his tongue speaks for him; but if he dies before his attaining to the age when sexual maturity begins to show itself, he dies in a state of conformity to his preceding natural constitution, with which he was created in his mother’s womb.’

Fitrah is also associated with Islam and being born as a Muslim. This is when Fitrah is viewed in respect to shahadah – that there is no god but Allah and that Muhammad is the Messenger of God – which makes a person a Muslim. Fitrah, in this sense, is the faculty, which He has created in mankind, of knowing Allah.

A human being is regarded by Islam as the trustee of God. The purpose humans, is to love and serve God. Islam teaches that God created humans from clay and breathed the spirit of life into them. He separated them from the rest of creation by giving them three divine gifts: intelligence to distinguish the true from the false, a will that can freely choose between them, and the power of speech to worship. Because of these gifts, people are the noblest of God's creatures, superior to the rest of nature. Among the entire God’s creation only the human being has to integrate and harmonize the various components of his existence by utilizing his physical body, intellect and soul. However, people are not perfect. Although not sinful by nature, humans are vulnerable to temptation. Because they are rebellious and proud, they often forget that they are dependent on God.

In (90:10) the Quran states clearly that God has “shown him the two highways” of truth and falsehood. In (76:3) it says “We showed him the Way: whether he be grateful or ungrateful (rests on his will).” The intellect enables him to discern right from wrong. He can use these faculties to complement his fitrah and to please Allah or to be untrue to it and displease Allah. The choice is his. In (18:29) God gives the human being the choice when it says “"The truth is from your Lord": Let him who will believe, and let him who will, reject (it)” and each will deal with the consequences of their actions.

The prophets and Divine revelation are external sources of guidance to guide the intellect and will of man. The Quran declares that the Prophet, enjoins the right and lawful things (ma‘rûf) and forbids the wrong and unlawful things (munkar). Man is responsible for his actions and accountable to Allâh for every atom of right and wrong that he does. It is in this sense of accountability that guides man to act in accordance with the Divine will. It empowers him to struggle against the wrong-doing of his lower self (nafs) as well as the negative influences of the social circumstances.

The central hadith makes plain that it is the social circumstances after the birth of the child that causes the individual to diverge from Fitrah. Hence if someone follows an aberrant path it is not because of any innate wrong within his nature, but because of the emergence of the lower self or Nafs after birth, and negative effects in the social circumstances.

In Quraan 30:30 (‘There is no changing in the creation of Allah.’) suggests that Fitrah is universal unchanging given of the human constitution. This meaning is consistent with the linguistic definition of fitrah as innate natural disposition which cannot change, and which exists at birth in all human beings. The synthesis of the meanings of both statements is that although fitrah remains a universal unchanging given of the human constitution, people may, because of the elements of intellect and free-will, decide and choose to conduct themselves in a wrong or unlawful manner.

All the children of Adam, including those who deviated from the path of Tawhid possessed Fitrah. Fitrah is a universal and immutable given of the metaphysical human constitution, and as a rule, cannot be corrupted or altered. No wrong action can pollute the Divine spirit which Allah has blown into man (Quran 15:29) despite the many generations of polytheism and unbelief. For example, a generation whose forefathers were mushrikun (those who practice shirk) does not possess a Fitrah of a lesser quality than a generation of believers. However, both shirk and kufr represent the antithesis of fitrah by undermining its very object. When a individual commits shirk or kufr he denies his own nature. Fitrah which is integral to man’s spirit (Ruh) was created by Allah so that he man acknowledge Him as the Lord Who has power over all things. Tawhîd is intrinsic to man’s fitrah because Allâh in His infinite wisdom intended for man to know Him as the One God. This is why man was able to acknowledge his Lord before his existence on earth, that is, in pre-existence state.

The function of the prophets and Divine revelation is not only to remind man about that which he already knows (that is, tawhid), but also to teach him that which he does not yet know (that is, shariah). Man already knows Tawhid because of the pre-existent Fitrah as well as his earthly unchanging Fitrah.

There is no difference between the fitrah of individual men: all men are endowed with the same or an ‘equal’ fitrah. The believer is in harmony with his Fitrah because his instincts are directed in service of Allah, but the unbeliever is alienated from his fitrah because his instincts are in the service of everything else besides Allah.

In Islam the body is a trust in our hands which is given to us by God and should not be abused, killed or destroyed but to be used to fulfill our mission on earth. Islam doesn’t accept the argument that the human body is ours and we can do with it what we want. By the same token destruction of the environment or unwise use of it is morally wrong because it is not ours but rather a trust. We do not have the right to misuse personal property and things we own, even though Islam recognizes individual ownership it is all still a trust. Both acceptance and limits of trusteeship lead the individual to have a view of life which is integrated as all aspects of life are put together.

In Islam there is no false distinction of those people who are called religious because of their focus on the spiritual aspects of life and those who are secularists whose concern are the non-spiritual aspects as they should all be integrated. This way a person doesn’t waste time dividing life into different jurisdictions or spheres and would not get confused with the different rules that apply to each area. Addressing the Muslims themselves in order to avoid the attitude of spiritual arrogance the Quran says in (4:123) “Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper.”

In Islam any reform at an individual or social level must start with moral transformation. The Quran (13:11) says “Verily never will Allah change the condition of a people until they change it themselves (with their own souls).” We can talk about change in society, building this institution, removing that institution or reforming that system but it is all superficial until people change what is in their own hearts and their own commitment to God. Another place where this is found in the Quran is in (8:53) “Because Allah will never change the grace which He hath bestowed on a people until they change what is in their (own) souls.” This shows an interpretation of history and the rise and fall of different civilizations in the past.

The Quran does not separate human belief from actions. The real evidence of faith is its translation into actions and real concrete behavior on the part of the individual. Good behavior is also not a substitute for faith. The Prophet said “faith is not something that comes by wishful thinking but is something that is entrenched in the heart and is confirmed by deeds.”

In a narration by Muslim Prophet Muhammad said to his companions “Do you know who is truly insolvent?” They answered that the insolvent is someone who doesn’t have any money or property. He replied “No the one who is really insolvent is the one who comes in the Day of Judgment with impressive things in his record like prayers, charity and all that and he cursed and swore at such and such a person, made false accusations against such and such person, when he usurped unjustly the property of such and such a person, killed such and such person and beaten such and such person. All this persons acts of credit will be taken and given by way of retribution to those whom he wronged until all the deeds that should have helped him get into paradise are exhausted and when there are still people who have been wronged by him who did not get their rights then God will take from their evil deeds and add them to his own till he is thrown into the fire.”

In another collection of Hadith by Al Bihaki that Prophet Muhammad said “Good character and moral conduct melts sins and mistakes as heat melts ice.” We all know we are sinners but by good deeds we can reconcile ourselves to God. Actually in this Hadith he was echoing a verse in the Quran which says “good deeds whip away sins.” The Prophet continues that “bad character spoils good deeds just like vinegar spoils honey.”

It appears in the Quran that life on earth is not just something that we go through without a particular mission or sense of purpose. In Islam human life is regarded as a test and the materials, intellectual or spiritual capabilities that we have are simply tools to accomplish this particular mission. The nobility and dignity of the human race lies in the capability of humans to overcome their weakness and shortcomings and to do their best to fulfill the mission that is entrusted in them. An example from the Quran is in (67:1-2) “Blessed be He in Whose hands is Dominion; and He over all things hath Power; He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving.”

In Islam any activity is a potential act of worship as long as two conditions are present, one that the intention behind the activity is wholesome and pure and second it should be done within the limits prescribed by God. In such way a person’s whole life can be a constant and continues act of worship.

Teachings of Hazrat Farid-ud-din Attar

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 20 Nov 2013 21:35:00 +0000

According to Hazrat Farid-ud-din Attar, a Sufi must possess the following characteristics:

He must forget himself and the world in the love and devotion of God.
He must overlook the faults of others however serious.
He must close his eyes so that he may not look towards things declared Haraam (forbidden) in Islam.
He must become deaf also so that he may not hear all things undesirable.
He must become dumb too so that he may not be able to speak about things which must not be spoken about.
He must act lame so that he may not be able to move himself to comply with his Nafs-e-Ammara which tries to take him with undesirable places.

Regarding these qualities, Hazrat Farid -ud -din Attar says: If any of these qualities are absent from the character of a Sufi or dervish, then he is a mere liar and hypocrite, a dervish who aspires to acquire worldly wealth and honour is not a dervish; he is a cheat who brings only disgrace to the noble Order of dervishes.

Defining a few other important characteristics of a Sufi, Hazrat Farid -ud -din Attar says: “A Sufi is one who has nothing corrosive around his heart which he must keep transparently clear and clean, and which must know no treacherous intrigues. Sufis are those who observe strict silence and remain constantly bewildered under the influence of Divine Light. Toleration and forbearance, should be the salt of a Sufi's life, even if a naked sword were put upon his head, he should be forgivingly happy and should never curse the persecutor. Sufis, merged wholeheartedly in the devotion of God, are lost to all the rest of creation (except God). According to Baba Farid, "Tasawwuf, is a code of man's moral and religious life and conduct. Although a Sufi is cut off from the world, he never curses or looks down upon its affairs, i.e. he has neither love nor hatred for the world. It is one of the glories of Tasawwuf that Sufis transport themselves to the 7th Heaven five times daily during their Namaz."

Hazrat Farid -ud -din Attar emphasizes that "a Mureed must hold his Pir-o-Murshid in the highest reverence". He says, "Seven days in the service and company of a Pir-o-Murshid are equal to 700 years of devotion." He adds that "a Sufi dies when he gives up his devotion and 'zikr' and he lives when he is engrossed in them."

He says "The more a Sufi suffers sorrow, pain and hardship, the more nearer he becomes to God." He wanted his disciples to accept the life of poverty and penitence with pleasure and devote themselves to Him and Him alone. He was keenly conscious of the fact that the highest spiritual aspirations of man are apt to become stifled by the weight of his material possessions and that riches often arrest the growth arid expansion of the spirit. "The day of failure," he used to say, "is the night of the highest spiritual ascension."

Hazrat Farid -ud -din Attar says, "It is necessary for the dervish not to worry about "rizq" (provision of sustenance). If he worries, he commits a sin against his "faith" in God."

Regarding contentment, Hazrat Farid -ud -din Attar says: “He is a wise and brave man who, in all his worldly affairs, depends upon the will and pleasure of God and remains patient and content under each and every circumstance. A content person must have faith in the love, fear and mercy of God. It will save him from sin and enable him to win the blessings of God.”

Defining “Divine Love” Hazrat Farid -ud -din Attar says: The chief element of Divine Love or Ishq is a fire which can burn the whole universe. The result of such a burning Ishq or love is that the lover forgets his own identity and merges himself in the One Supreme Beloved.

In love, a lover performs mujahedas to be near to his beloved. In the next stage, the lover gains Mukashfa (divine glimpses) and later he receives 'Mushaheda', i.e. he now sees his 'beloved' dimly. After the Mushaheda stage, a lover's Ishq becomes highly intensified and finally, the curtains enveloping the glory of Divinity are raised and the lover reaches a divine destiny where he is ultimately lost in the wonderment or sukr as it is called by Sufis.

There are 700 stages in this Divine path. The first stage is to endure all sorrows, pains and misfortunes coming from the 'beloved' with fortified toleration and forbearance. There is no end of Ishq or love in this path. A lover is constantly intoxicated by his love for his beloved; his eyes see only the beloved, his ears only hear the speech of the beloved, he moves his hands and feet only for the sake of his beloved. In this difficult path, only those who are steadfast and who are constantly absorbed in the devotion of God succeed. It is the continued remembrance of God that ultimately leads the dervish to the glory of Ishq and finally, establishes his permanent relation with Divinity. In the long run, it will lead the lover to a stage where he knows the divine secrets but whose disclosure is strictly against the laws of 'Divine Ishq' and Sufism."

Toba (Repentance)

Hazrat Farid -ud -din Attar attaches great importance to the "Toba" of man. There are six kinds of Tobu according to him:

Toba-e-Dil — It denies the budding desires that arise from the heart. It kills jealously and all other desires of the Nafs. It helps in raising the curtain between man and God.

Toba-e-Zabaan — Restraining one's tongue from indulging in vulgarity and training it in the constant remembrance of God and the recitation of the Holy Quran. In the path of divine love, only those who can control and use their tongue judiciously in the (remembrance) of God succeed. Mere toba-e-dil would not help greatly to see the Divine Light. Ears, eyes, hands and Nafs are slaves of the tongue, hence with Toba-e-Zabaan all these elements can be controlled and used profitably in following the divine path.

Toba-e-Chashm — Avoiding to see all haraam (unlawful) things with the eyes and ignore the faults of others. A dervish, after Mushaheda, must never cast his eyes on anything unlawful.

Toba-e-Gosh — A dervish must not use his ears to listen to anything else except the zikr of God.

Toba-e-Paa — Restraining of one's feet from proceeding towards evil or things 'haraam'.

Toba-e-Nafs — Restraining of all desires emanating from one's "appetitive soul" or Nafs.

In addition to the above six kinds of 'toba' there are three more:

Toba-e-Haal - repentance for sins recently committed and swearing to avoid them in future.

Toba-e-Maazi - repentance for the past and pleasing one's enemies at any cost.

Toba-e-Mustaqbil - the sinner must pledge to God not to commit any sinful acts in the future.

The Conference of the Birds Quotes

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 28 Aug 2013 12:56:00 +0000

Farid-ud-din Attar occupies a prominent place in the roll of distinguished Persian Poets. Fariduddin Attar's Mantiq-ut-Tair widely known as 'The Conference of the Birds' or the 'Colloquy of the Birds' is considered to his best work. It was written about eight centuries ago. It is an allegorical poem in which this gated Sufi describes the quest of the Birds (symbolizing Sufi pilgrims ) to reach the Simurg (the Lord of Creation). Here are some remarkable quotes taken from "The Conference of the Birds".

“The ocean can be yours; why should you stop

Beguiled by dreams of evanescent dew?

The secrets of the sun are yours, but you

Content yourself with motes trapped in beams.”

“Heart’s blood and bitter pain belong to love,

And tales of problems no one can remove;

Cupbearer, fill the bowl with blood, not wine -

And if you lack the heart’s rich blood take mine.

Love thrives on inextinguishable pain,

Which tears the soul, then knits the threads again.

A mote of love exceeds all bounds; it gives

The vital essence to whatever lives.

But where love thrives, there pain is always found;

Angels alone escape this weary round -

They love without that savage agony

Which is reserved for vexed humanity.”

“Rise up and play

Those liquid notes that steal men's hearts away.”

“Since love has spoken in your soul, reject

The Self, that whirlpool where our lives are wrecked;

As Jesus rode his donkey, ride on it;

Your stubborn Self must bear you and submit -

Then burn this Self and purify your soul;

Let Jesus' spotless spirit be your goal.”

“Who trusts the sea? Lawlessness is her law;

You will be drowned if you cannot decide

To turn away from her inconstant tide.

She seethes with love herself - that turbulence

Of tumbling waves, that yearning violence,

Are for her Lord, and since she cannot rest,

What peace could you discover in her breast?

She lives for Him - yet you are satisfied

To her His invitation and to hide.”

“I doubt my doubt, doubt itself is unsure

I love, but who is it for whom I sigh?

Not Muslim, yet not heathen; who am I?”

“I'd rather die deceived by dreams than give

My heart to home and trade and never live.”

"A thousand for his love expired each day,
And those who saw his face, in blank dismay
Would rave and grieve and mourn their lives away-
To die for love of that bewitching sight
Was worth a hundred lives without his light.
None could survive his absence patiently,
None could endure this king's proximity-
How strange it was that man could neither brook
The presence nor the absence of his look!”

"Turn to what truly lives, reject what seems --
Which matters more, the body or the soul?
Be whole: desire and journey to the Whole.”

"Since love has spoken in your soul, reject
The Self, that whirlpool where our lives are wrecked;
As Jesus rode his donkey, ride on it;
Your stubborn Self must bear you and submit -
Then burn this Self and purify your soul;
Let Jesus' spotless spirit be your goal."

"If you will but aspire
You will attain to all that you desire.
Before an atom of such need the Sun
Seems dim and mirky by comparison.
It is life's strength, the wings by which we fly
Beyond the further reaches of the sky."

Sufism and it's Acceptance

noreply@blogger.com (Nawaqif Rehnuma) — Sun, 04 Aug 2013 13:40:00 +0000

"Sufism is the religion of the heart, the religion in which the most important thing is to seek God in the heart of mankind." - Hazrat Inayat Khan

Sufism, also called Tasawwuf has been defined as "mystical Islamic belief and practice in which Muslims seek to find the truth of divine love and knowledge through direct personal experience of God through meditation and self-discipline. A practitioner of this tradition is generally known as a Sufi.

While all Muslims believe that they are on the pathway to God and hope to become close to God in Paradise after death and after the "Final Judgment", Sufis also believe that it is possible to draw closer to God and to more fully embrace the Divine Presence in this life. The chief aim of all Sufis is to seek the pleasing of God by working to restore within themselves the primordial state of fitra, described in the Qur'an.

The origin of the name Sufi probably goes back to the term suf, which refers to impel woolen garments (the Arabic for wool is "suf") worn by Sufis as a mark of their rejection of worldly things; Sufism has been characterized as the science of the states of the lower self (the ego), and the way of purifying this lower self by the purging of despicable qualities and evil traits of character, and adornment with virtues and good character.

Sufism developed religious practices focusing on strict self-control that enable both psychological and mystical insights as well as a loss of self, with the ultimate goal of mystical union with God. It is the selfless experiencing and actualization of the Truth. This is also called the tariquah, the spiritual path or way towards God. It involves an enlightened inner being, not intellectual proof; revelation and witnessing, not logic.

Sufis seek the truth of divine love and knowledge through direct personal experience with God. They attempt to reach a state of fana (a temporary ecstatic intoxication of divine love) and baqa (a prolonged condition of complete "human in-dwelling with God”). Some Sufis viewed the high of spiritual consciousness as the “Light of Lights” and described the process of reaching it as “ascending degrees of illumination.”

Unlike mainstream Muslims, who regard the soul as a material substance connected to the body, Sufis regard the soul as something more abstract and separate from the body and connected to God, a notion that many Muslim consider blasphemous. For Sufis, Mohammed’s ascension to heaven is regarded as model for the flight of the human soul to God.

According to Muhammad Amin Kurdi “Sufism is a knowledge through which one knows the states of the human soul, praiseworthy or blame worthy, how to purify it from the blameworthy and ennoble it by acquiring the praiseworthy, and to journey and proceed to Allah Most High, fleeing unto Him. Its fruits are the heart’s development, knowledge of God through direct experience and ecstasy, salvation in the next world, triumph through gaining Allah’s pleasure, the attainment of eternal happiness, and illuminating and purifying the heart so that noble matters disclose themselves, extraordinary states are revealed, and one perceives what the insight of others is blind to."

The way of Sufism is based on five principles: having god fearing privately and publicly, living according to the sunnah in word and deed, indifference to whether others accept or reject one, satisfaction with God Most High in dearth and plenty, and returning to God in happiness or affliction.

Sufism is divided into two kinds;the Sunni Sufism and the Bid`i (Innovative) Sufism. The first one means to practice Zuhd (Asceticism) and the worship Allah according to the Sunnah of the Prophet, peace and blessings be upon him, and the way of life of his Companions. The other kind of Sufism, however, means that kind of Sufism based on the teaching and way of life of the people who came from India and Persia and some other places to join the Muslim nation.

Sufism arose from within Islam in the 8th-9th centuries C.E. as an ascetic movement. It was founded by Islamic purists who were disgusted with the materialism of Islamic leaders. In particular, those who instead of trying to understand the spiritual aspect of worship, merely stuck to its physical aspects and spend their life lavishly gave birth to Sufis who came to fill the gap.

The Sufis give a great concern to analyzing man in terms of what he feels inside, not what he really does; they focus on psychological matters, with the inward rather than the outward. Their main objective is to reshape man’s manners in order to help him achieve spiritual grace.

Actually, the early Sufis set a good example by sticking to the teachings of Islam as conveyed by the Glorious Qur’an and the Prophetic Tradition. Besides, they did their best in propagating Islam.

History also recorded bad examples laid down by some Sufis who formulated ideas that have no basis in Islam. They say that the inner feelings of a Sufi are his source of guidance; through them he knows the lawful and the forbidden. They also used to mock the scholars of Hadith saying: “You are fond of narrating statements from mortals. But we, Sufis, narrate our statements from Allah, the Everlasting Lord.” With this they claim to have a direct link with heavens.

Such exaggeration results in weakening the character of the Sufi students under the authority of his Sheikh (teacher). They possesses an unlimited faith on their Sheikh other than the authentic way of religious practices sanctioned by Almighty God to get the shortcut certificate of hereafter. Moreover absorbing the philosophical and artistic (especially poetic and musical) aspects of a tradition like cultic and Neoplatonism left Sufis open to critiques of being unislamic.

While the former invent new forms of `Ibadah (acts of worship) that are not sanctioned by the Law-giver, the latter mix philosophy with religion and blur the essential distinction between the Creator and creation, which is the basis of Prophetic religion. There is no doubt that indulgence in such forms of Sufism takes humans away from their true purpose and mission in life which is to do God’s will on earth. These pseudo-Sufis turn the goal of human life into contemplation of mysteries of the universe; it is contrary to the Qur’anic definition of the purpose of human existence.

It is because of the real dangers inherent in such aberrations, and deviations that the early Sufi masters tirelessly preached the importance of weighing everything by the firm yardstick of the Shari`ah: Abu Al-Qasim Al-Junayd, one of the genuine masters of authentic Tasawwuf, said, “The essence of Tawhid (monotheism) is to distinguish the eternal from the temporal”; he also said, “Whoever does not retain the Qur’an, nor studies the Hadith cannot be trusted in this matter (Tasawwuf) since our knowledge is bound solely by the teachings of the Book and the Sunnah.”

According to Islamic scholars any religious practice that contradicts or has no root in the Qur’an and the traditions of the Prophet (pbuh) is not acceptable, according to Islam. Also, they agreed that the only sufism, which is acceptable is the one that is guided and fits within the right ‘aqidah (creed) of Islam. So, it is necessary for the Muslims to practice Sufism or Tasawwuf (an authentic Islamic discipline) in the sense of having sound Islamic spirituality (as practiced by the Prophet) and constant purification of the soul.

According to an eminent scholar, “Authentic Tasawwuf is at once a cognitive and practical discipline of souls, curing of diseases of hearts, implanting of virtues, and purging souls off their vices and carnal desires, and training in patience, contentment and obedience to Allah; it is struggle against the carnal soul, and combating its base inclinations and meticulous scrutiny of actions and non-actions, and guarding souls against the invasions and influx of heedlessness and vain thoughts, and severing off all hindrances and obstacles that hinder and hamper one’s journey to Allah; it is asceticism in everything that distracts a person from celebrating remembrance of Allah and make one’s hearts focused on it. It is knowledge of Allah and conviction in Him, affirming His Oneness and glorifying Him, and turning wholly unto Him, and turning away from everything else; it is to be solely focused entirely on worshiping and obeying Allah, and compliance with His limits, and acting according to His Shari`ah, and exposing oneself to the graces and gifts that Allah vouchsafes to His chosen servants as a sheer sign of His grace and mercy.”

An authentic Sufism or tasawwuf can be done by observing the following:

1) The first stage on the path of spiritual purification is repentance and sincerity of intention. Repent your sins sincerely and make it a consistent practice, then purify your intentions and motivations by critically examining each and everything you say or do.

2) Examine your faults and seek to correct them using every available means and method; it is a good idea to have a trusted friend to advise you of your own faults.

3) Keep the role model of the Prophet (peace and blessings be upon him) and emulate his examples as best as you can. Also converse with the righteous predecessors (that is, the earliest generations of Muslims) by reading their life stories.

4) Practice dhikr (remembrance of Allah) consistently by using the prescribed du`a’s (supplications) and the words of tasbih (the formulas for glorifying Allah).

5) If you find a scholar who is pious, then you should seek his advice and benefit from his knowledge and company as much as possible.

6) Manage your time wisely. Divide the hours and set aside time for solitude and self-scrutiny.

7) Read the Qur’an and listen to it as much as possible every day.

8) Make use of every opportunity you get to benefit people and Allah’s creation through compassionate deeds.

Sources:

www.islamawareness.net

www.wikipedia.org

sufiwiki.com

factsanddetails.com

Spiritual Freedom of Man and Woman

noreply@blogger.com (Nawaqif Rehnuma) — Sat, 03 Aug 2013 22:15:00 +0000

“At the risk of seeming ridiculous, let me say that the true revolutionary is guided by a great feeling of love.” – Ernesto ‘Che’ Guevara

Freedom ultimately means freedom from "reality". The desire for outer freedom addresses the power of nature, society and other people over us. The desire for inner, or spiritual, freedom is rather a response to the sense of reality (including the reality of the self). Spiritual freedom is freedom from identity itself, from who we think we are and what we think we are entitled to and accept the reality. To accept the reality, however, does not necessarily mean to accept the conditions in the world that give rise to it. It simply means we are not compelled by our conditioning, but are free to act rather than merely react. Spiritual freedom is not freedom from pain and suffering, and does not guarantee the ego's concepts of happiness, but is freedom from a self that craves happiness and abhors suffering.

The greatest psychological aspiration of every man lies in his search for self liberty or spiritual freedom. They get this spiritual freedom only when they feel the emptiness that comes immediately after the fulfillment of extreme pain or pleasure. Men are always in a way or other succeeds in achieving this spiritual freedom in their lifetime. Sometimes they achieve it by risking their life, or participating in the tough competition or self denial of worldly pleasures whatever is possible by him. It could be well said it is his subconscious mind that assists him in the convention of searching this psychological freedom by betting his own life or pleasure.

Most of the challenging games are one kind of ritual that helps man’s aspiration to succeed the independence through a stressful situation. From Messi’s terrible shot against the strong opponent to critically said “run out" Ashraful’s century makes men passionate. Taking the ball to the goalpost beating all barriers, taking back through wicket, refuting the arguments of the political opponents, even crossing one’s own higher score in meaningless mobile game are actually in favor of the needs of this fulfilled. And that’s the very moment when one of their entities expresses the delight widely that seems to have fulfilled the most profound aspirations of their heart.

This aspiration of independence is reflected in all sphere of a man’s life. Whether in job, business or meditation, it is the only need or aspiration that men are always hunting through the psychological challenges. Most of the time women fail to understand this extreme need of men. His going back of his mind for the search of freedom and sacrificing everything important has always considered as his madness to his woman. They are obviously unknown about the fact that man’s search of independence is the first step to release the in-depth love of his heart.

The longing for spiritual freedom does not often arise in man before there has been a loss of confidence in the strength of one's perceptions and ideas of what reality is and where one is going within it because we do not usually question life until it fails us. So, a man feels the need of this independence or spiritual freedom only at the end point of his own ability.In disguise of this yearning actually he experiences death which is the greatest psychological fear of men and the same time a symbol of freedom. He finds this sensation of freedom subconsciously by facing death in every challenges of life.

War is a full-blown form of this aspiration which is actually inspired by the pursuit of the freedom of man facing the death. All these sports and challenges we see today are nothing but social version of this war. But the real battle or something alike still attracts and influences a man’s psychology more than anything. There will be rarely any man be found who didn’t get excited deep in the heart watching war movies.

Every man possesses the desire to bet everything valuable and face death for the freedom of humanity. When this inner pulse of the heart with the deepest connection has been cut, they look for this particular sentiment outwards. They try to gain this feeling by the act of the hero of the movie and if he fails, they blame him. Thus getting freedom by facing death challenges always occupies the deepest haul of man’s subconscious mind, whether it is real war, chess board, gambling or surfing . Everest hero George Mallory has a famous saying: “So, if you cannot understand that there is something in man which responds to the challenge of this mountain and goes out to meet it, that the struggle is the struggle of life itself upward and forever upward, then you won’t see why we go. “

The ability to face death is the main element that plays a vital role in man’s spiritual freedom. By facing and defeating the fear that might limits his love, he frees his own entity to its purest form. He becomes the opponent of himself. He fights against all artificial worldly comfort and pleasure. Spiritual Freedom is only possible by breaking out of one’s own cage. And it only happens when a man is able to omit his artificial entity completely.

"How to get the best of it all? One must conquer, achieve, get to the top; one must know the end to be convinced that one can win the end - to know there's no dream that mustn't be dared. . . Is this the summit, crowning the day? How cool and quiet! Have we vanquished an enemy? None but ourselves. "- George Mallory.

Almost every religion in all ages have given the same teaching about spirituality using various analogy and metaphors but it is losing both its definition and value because of evolution and by misinterpretation of a group of confused people. According to psychology man’s freedom is achieved beating his ego. Only then his mind opens, he faces and embraces his limitations and his infinite love fills out the reality.

However, very few people are able to take the risk to face themselves, because society has taught and supported them in conscious and subconscious way to avoid trouble and sorrow in their life carefully. But the truth is that, difficulty and sorrow is needed to consider or thought properly, without which it is impossible to strive one’s own destination. And in this point a man mislaid the communication with the deepest need of his subconscious mind.

They usually tends to search for trouble-free life either by making a lot of money without any effort or gambling, or expecting huge property and pompous life granted by others, or a good profit in business from a low investment or marrying easily found external beautiful woman. Soon all these things seem to be proved worthless to them. All available achievements of life fail to amuse them momentarily. Moreover restricting their own demand for the freedom often lefts them with subconscious dissatisfaction and life becomes monotonous to them.

So, man will always enjoy the ecstasy of snatching the freedom in the face of death. Either by participating in boxing - cricket - football or watching martial arts movies or discovering the hidden part of his mentality declining his own philosophical theory.

However, most men do not know their destination until they experience self-liberation from subconscious to conscious way. By making his pure aspiration of freedom to his aim a man can lead his personality towards maturity. Only achieving a pure spiritual freedom a man can fill out the world with unlimited and unconditional love.

On the other hand a woman searches her greatest psychological freedom not in emptiness of extreme happiness or sadness; rather surrendering herself to love. She hates emptiness and wants to fill her spiritual emptiness surrendering herself to love, which is quite opposite of man’s quench of spiritual freedom. It's not happiness, not pleasure not even logic she supports; she supports and fights for love only. Where men do everything possible to experience the emptiness, women never stands back to do whatever possible to fill up the emptiness of her life.

To ignore her feelings of emptiness she tends to avoid aggressive programs like boxing, rather she likes to be drowned in soap opera or romantic novels, or lost herself in music. It's not her affection towards the materialistic world, it's her effort to remain dip into her inner self cutting out of her emptiness.

Love is the common ingredients of a woman's life. It's a unique feeling that lies beneath but triumphs over all her other feelings. As a man’s freedom lies following the way of emptiness, a woman’s spiritual maturity lies in being lost in love. As Madame de Stael famously said : “Love is the whole history of a woman's life; it is but an episode in a man's.”

When a truly independent man is able to love her sweetie within his freedom together they become a single entity. Though woman’s quest of love and man’s pursuit of freedom apparent to be different searches, it just leads them to stand in one place, the place of greatest psychological freedom. Perhaps, they may experience temporary departure on the way to discover their own existence but they have to come back once again otherwise, the nature will not be able to become absolute ever.

Spiritual Journey through the Seven Valleys

noreply@blogger.com (Nawaqif Rehnuma) — Tue, 23 Jul 2013 07:54:00 +0000

Khwaja Fariduddin Masood Ganjshakar popularly known as Fariduddin Attar was one of the most brilliant personalities of the Chishti Order of Sufis of Persia. He was blessed with high spiritual experiences and ecstasies. The thought-world depicted in `Fariduddin Attar's works reflects the whole evolution of the Sufi movement. He wrote over 114 books on Sufism. His best known work is called Mantiq-ut-Tair, or the 'Colloquy of the Birds'. It is a story poem about thousands of birds who set out to find a King for their Kingdom. They cross seven valleys and each valley has a different name and significance. Some birds give up, some die, some decide to return, and many make excuses. Finally, thirty birds make it through the journey, and when they reach the end they realize that the King or Simurgh they came to look for is merely a reflection of themselves! Therefore, thirty birds meet thirty birds and realize that they are all part of a whole.

This story is based on very basic Sufi belief that God is not external or separate from the universe, rather is the totality of existence. God is in us and we are in God, we are not separate from God. In this mystical poem Fariduddin also describes a physical and spiritual journey of these birds through seven valleys, including Talab (Yearning or Quest), Eshq (Love), Marifat (Gnosis), Istighnah (Detachment), Tawheed (Unity of God), Hayrat (Bewilderment) and, finally, Fuqur and Fana (Selflessness and Oblivion in God). These valleys represent the phases that a Sufi or any individual must pass through to realize the true nature of God and each of the birds represents a human fault which prevents man from attaining enlightenment. .

     The first valley is the Valley of the Yearning or inquisitiveness. One who enters here will be filled with such longing that he will give himself up completely to the quest of the God. In every face, he seeks the beauty of the God; in every country he looks for the God. He abides in every land and dwell in every region; he join every company, and seek fellowship with every soul, or in some face he may behold the beauty of the Loved One. At every moment he finds a weighty matter, in every hour he becomes aware of a mystery; for he has taken his heart away from both worlds, and set out for the Beloved. At every step, aid from the Invisible Realm will attend him and the heat of his search will grow. He will have to spend several years there; he will have to make great efforts to change his state. Hundreds of difficulties will assail him; he will undergo a hundred trials. And if, by the help of God, he finds on this journey a trace of the traceless Friend, he shall straightway step into The Valley of Love.

    According to Fariduddin Attar, the faculty of devotion or quality of heart is the Second Valley, the Valley of Love. In this valley, love is represented by fire and reason by smoke. When love comes reason disappears. If one possesses inner sight, the atoms of the visible world would be manifested to him. But if one look at things with the eye of ordinary reasons he will never understand how necessary it is to love. Only a man who has been tested and is free can feel this. So, here the seeker dissolves in the fire of love. He gives up reason for love and, with a thousand hearts to sacrifice at every moment, continue his quest for discovering the station of the Lord of the Worlds.

The Third Valley is the Valley of Spiritual Knowledge or understanding which has neither beginning nor end. Some find it in Mihrab, others in idol. When the sun of understanding brightens the road each receives light according to his merit and he finds the degree assigned to him in the understanding of truth. He comes out of doubt into conviction, and turn from the darkness of illusion to the guiding light of the fear of God. His inner eyes will open and he will prevail to converse with his Beloved; he will set ajar the gate of truth and piety, and shut the doors of vain imaginings. He in this station is content with the decree of God, and finds in death the secrets of everlasting life. With inward and outward eyes he witnesses the mysteries of rebirth in the realms of creation and the souls of men and with a pure heart apprehend the divine wisdom in the endless Manifestations of God. In the ocean he finds a drop, in a drop he beholds the secrets of the sea. In ignorance he finds many a knowledge hidden, and in knowledge a myriad wisdom manifest. He breaks the cage of the body and the passions, and consort with the people of the immortal realm.

     After this Third Valley, where the knowledge of human nature and of the fine feelings, which are called virtues, is attained, then the next step is Independence and Detachment. People have to undergo through several changes in their life. Whether people accept it or not, the change is there. A great disappointment, the moment when the heart breaks, is worse than death. They think they cannot stand it, but yet they live complaining about life. But in this stage both worldly joy and grief becomes same for the seeker. The seeker becomes independent from all things, and even though he may look poor or is subjected to suffering, he will be endowed with wealth and power from the spiritual worlds and will inwardly be happy.

      The next stage is the valley of unity of God. Here the consensus of heart and mind develops and a unique consciousness takes form. The inner world takes the outer world as a partner and co-creator. The seeker now sees creation not by its limitations, but sees the attributes of God in all created things. The seeker is not concerned with his own self and has no ego; instead he praises God for all of creation. It is the rebirth of the soul. At this stage his interest in life is increased; all that he sees he enjoys. He concerns himself with few things, but not wonders at all. The whole world becomes a kind of stage to him, full of players. He then begins to amuse himself with the people of this world. He sees Beloved in everyone, even in the enemy. The Beloved is seen in all things, and then the bowl of poison given by the Beloved is not so bitter. Therefore, this world of good and bad, of thorns and flowers, can become a place of splendor only. More importantly, he realizes that God is beyond unity, multiplicity, and eternity.

         In the Sixth Valley, the Valley of Amazement or Bewilderment, the seeker struck dumb by the beauty of God; the seeker becomes conscious of the vastness and glory of creation, and discovers the inner mysteries of God's revelation. Being led from one mystery of creation to the next and the seeker continues to be astonished by the works of God. He recognizes and understands what is beyond all things, the reason of all reasons, and the cause of all causes.

       The Seventh Valley, the Valley of Self- Annihilation and God-Realization, is the valley of absolute nothingness and it is the furthermost state that the mystic can reach. This station is the dying from self and the living in God, the being poor in self and rich in the Desired One. Poverty as here referred to signify being poor in the things of the material world, rich in the things of God's world (spiritual attributes). It is the state of annihilation of self in God, but not an existential union: the essences of God's self and the mystic's self remain distinct, in contrast to what appears to be a complete union in other traditions.

    The in-depth meaning of each valley can be understood as one of the seven heavens; as we journey into our own souls, we also journey through the heavens into the divine presence because at the center of our soul lies the divine itself. This journey of human life starts from the next day of birth and moves through the seven valleys, crosses seven oceans, reaches to seven heavens, ascends and descends in itself and into itself and experiences seven lifetimes.

http://en.wikipedia.org/wiki/The_Seven_Valleys
http://wahiduddin.net/mv2/X/X_3_4.htm
http://www.mysticsaint.info/2010/10/seven-valleys-of-wayfarers-journey.html

Concept of Genie (Jinn) part -2

noreply@blogger.com (Nawaqif Rehnuma) — Tue, 16 Jul 2013 06:14:00 +0000

Genies are created from fire, their nature has generally been fiery and thus their relationship with man has been built upon this. The characteristics that clearly distinguish the Jinn from mankind are their powers and abilities. Allah has given them these powers as a test for them. If they oppress others with them, then they will be held accountable. By knowing of their powers, we can often make sense of much of the mysteries which go on around us.

Ability to possess

The ability to possess and take over the minds and bodies of other creatures is also a power which the Jinn have utilized greatly over the centuries. This however, is something which has been prohibited to them as it is a great oppression to possess another being. Human possession is something which has always brought about great attention. But the true knowledge of this subject is rare amongst the people. Jinns possess people for many reasons. Sometimes it is because the Jinn or its family has been hurt accidentally. It could be because the Jinn have fallen in love with the person. However, most of the time possession occurs because the Jinn is simply malicious and wicked. For this reason we have been told by the Prophet (saws) not to loiter in those places where the Jinns reside, e.g. graveyards, ruins, deserts, market places etc. We have also been commanded to recite the Qur'an frequently in our houses as the Prophet (saws) said: "Indeed, the shaytan flees from the house in which Surah Al-Baqarah is recited".

If a person does become possessed, then the name of Allah has to be used in expelling the Jinn. If we look at the practice of the Prophet and his companions, we find many "Duas" (supplications) to exorcise the Jinn. All these Duas invoke Allah to help the possessed person. Many exorcists, Muslim and non-Muslim, often invoke the names of others besides Allah to exorcise the Jinn and commit shirk. The Jinn often returns when the exorcist leaves, as it knows that nothing except the words of Allah can stop it from oppressing others. It is not only humans which are possessed, but also animals, trees and other objects.

It is a known fact in the Qur'an in Surah Al-Israa' (17:64) that jinn may share with us our wealth and our children. The Hadith of the Prophet (SAS) reconfirms this concept when he says that when a man has marital relationship with his wife, he should mention the name of Allah (SAS). He should seek refuge in Allah (SAS) from the outcast Satan. Otherwise, Satan folds himself up in the man's urethra and shall have sexual relations along with him. Moreover, when a man goes to his wife while she is in her menses, shaitan precedes him. She shall conceive and will bring forth a sterile person (Mukhannath). Such a sterile person is considered to be child of the jinn.

Occult activities

Through their powers of flying and invisibility, the Jinn are the chief component in occult activities. Voodoo, Black magic, Poltergeists, Witchcraft and Mediums can all be explained through the world of the Jinn. Likewise, so can the illusions and feats of magicians. Because the Jinn can traverse huge distances over a matter of seconds, their value to magicians is great. In return for helping them in their magic, the Genies (Jinns) often ask for the magicians to sell their souls to them and even to Iblis(devil). Thus the magicians take the Jinn and Iblis as lords besides Allah. In our day, some of the feats performed by magicians and entertainers are without doubt from the assistance of the Jinn.

Fortune telling

One of the most frequent activities associated with the Jinn, is fortune telling. Before the advent of the Prophet (saws) fortune-tellers and soothsayers were wide spread. These people would use their associates from the Jinn to find out about the future. The Jinns would go to the lowest heaven and listen to the Angels conversing amongst themselves about events of the Future which they heard from Allah. The Jinns would then inform the fortune-tellers. This is why before the time of the Prophet (saws) many fortune-tellers were very accurate in their predictions. However, upon the Prophet's arrival the heavens were guarded intensely by the Angels, and any Jinn who tried to listen was attacked by meteors (shooting stars):

"And We have guarded it (the heavens) from every accursed devil, except one who is able to snatch a hearing and he is pursued by a brightly burning flame"

(Surah Al-Hijr 15:18)

The Prophet (saws) also said: "They (the Jinn) would pass the information back down until it reaches the lips of a magician or fortune-teller Sometimes a meteor would overtake them before they could pass it on. If they passed it on before being struck, they would add to it a hundred lies".

Thus, Men like Nostradamus are an example, as some of his predictions of the future were correct whilst many were completely wrong. Unfortunately, the amount of fortune telling which occurs amongst the Muslims is also increasing. By visiting Muslim lands such as Morocco, one is able to see as to how much inter Jinn-fortune-teller activity there really is. If you look up at the sky on a clear night in Morocco, you will see the heavens ablaze with shooting stars! A clear display of the devils being chased away from the heavens.

Fortune-tellers also operate through the Qareen. The Qareen is the Jinn companion which is assigned to every human being. It is this Jinn which whispers to our base desires and constantly tries to divert us from righteousness.Because the Qareen is with a person all his life, it knows all that has happened to the person from the cradle to the grave. By making contact with the Qareen, the fortune-teller is thus able to make out that it is he who knows about the person. He looks in his crystal ball or the palm of a person and proceeds to amaze him with knowledge which no one else knows. The severity of going to a fortune-teller is such that the Prophet (saws) said: "The prayer of one who approaches a fortune-teller and asks him about anything, will not be accepted for forty days or nights" and: "Whosoever approaches a fortune-teller and believes in what he says, has disbelieved in what was revealed to Mohammed"

Taking form of Dead people

The effects of the Jinn are not just limited to fortune-tellers. Other activities such as Ojai boards and seances, which are used to contact the dead, are manipulated by the Genie. For many people, visions of their parents or relatives are commonplace. By taking on the form of peoples parents, the Jinns can convince people that the souls of dead people still mix with the people of the earth. This is why so many people believe in ghosts. Some people claim to see dervishes or sadhus. By doing this, Satan is able to lead astray the weak Muslims. Through such visions, Muslims are often told that the commands of Islam are not applicable to them. The Jinns tell them that Prayer, Fasting, Hajj etc. are not obligatory for them as they possess superhuman power. It is a great deception and unfortunately one which has been very effective. The extent of satanic visions still continues to this day.

Three Gates of Wisdom

noreply@blogger.com (Nawaqif Rehnuma) — Mon, 15 Jul 2013 07:30:00 +0000

A King wished to see his only son as a young courageous skillful and intelligent Prince. He sent him to see a Wise Old man so that he would open his mind to awareness.

"Enlighten me as to the path I should take", pleaded the Prince.

"My words will only vanish like foot steps in the sand, replied the Wise man. However I'll accept to give you some indications. On your path, you will come across three gates. Read the sayings on each one of them. You will be overwhelmed with the need to follow them. Do not seek to turn away, you would be condemned to live again and again that which you had run away from. I cannot say any more. You must fell all this in your heart and flesh you may, go now. Follow the road, right ahead of you."

The Wise Old man disappeared and the Prince started walking on the Path of the Life. He was soon across a large gate on which one could read:

"CHANGE THE WORLD".

- "This is precisely what I intended to do, thought the Prince, if some things are pleasurable in this world, others are not."

And he started its first struggle. Driven by ideal, his ardor and his strength pushed him to be confronted with the world, he undertook, conquered, modeled reality to his desire. He experience the pleasure and the exhilaration of the conqueror, but his heart was not at rest. He managed to change certain things but others would not give way.
Long years went by. One day, he met the Wise Old man who asked him:
- "What did you learn on the path?"

- "I learned, replied the Prince, to see what was in my power and what was beyond it, to see what depended on me and what didn't ".
- "Well done, said the Old Man. Use your strength to act upon on what you can. Forget about what is beyond you."
And he vanished.
Sometime later the Prince came across a second gate. One could read on it:

"CHANGE OTHERS"

- "This is precisely what I intend to do, thought the Prince. Others give joy and pleasure, but also cause pain and bitterness and frustration."
And he rose against all that could disturb or displease him in his fellow being. He struggled to alter their minds, and correct their faults. This was to be his second battles.
Many more years went by. One day, as he was meditating on the uselessness of his attempts to change others, he came across the Wise Old man and he asked him:
- "What did you learn on your path?"

- "I learned, answered the Prince, that the others are not the source of my joys or sorrows, my achievements or failures. They are only there to make me aware. I am the one to grow these feelings in me."
- "You are right, said the Wise man. Though what they awaken in you, they made you aware of yourself. Be grateful towards those who make you fee joy and pleasure. But be also grateful to these hurt and frustrate you for through, them Life teaches you. When you have yet to learn, and the long way ahead of you."
And the Old Man vanished. A little time after, the Prince come across a door where you could read the words:

"CHANGE YOURSELF".

- "If I am myself the cause of my problems, this is that I have to do" he though.
And he started his third struggle. He tried to inflect his character, to fight his imperfections, to remove his defects, and change every thing which didn't correspond to his ideal.
After many years of struggle during which he was at times successful at times defeated, the Prince met the Wise man who asked him:
- "What did you learn on your path?"
- "I learned, replied the Prince, that some things can be improved, others which resist and can't be change."
- "Well done," said the Wise man.
- "Yes, the Prince went on, but I'm getting weary of fighting against everythings, and against myself. Won't this never end? When will I be at rest? I wish to stop fighting, to give up, let go."
- "This happens to be your next lesson, Wise Old man said. But before further going any further, turn around the gate and look back at the way you've already tread."
And it vanished. As he looked back, the Prince saw in the distance the 3rd gate and realized that one could read a different message on the back of it:

"ACCEPT YOURSELF"

The Prince wondered why he hadn't noticed this inscription when it had crossed the gate the first time, in the opposite direction.
- "When one is fighting, one becomes blind, he said to himself."
He also saw, spread on the ground around him, every thing he had rejected and fought within himself: his faults, his dark side, his fears, his limits, and all his old daemons. He then learn how to recognize them, accept them and love them. He learn how to love himself without comparing himself, judging himself, blaming himself.

He came across the Wise Old man who asked him:
- "What did you learn along the path?"
- "I learned, replied the Prince, that to hate or refuse part of myself was to condemn myself never to be at peace with myself. I learned how to accept myself, completely, unconditionally."
- "Well done, said the Old Man, it is the first stage of Wisdom. Now you go through the 3rd gate again."
Just as he had reached the other side of the gate, the Prince saw the back face of the second gate and it said:

"ACCEPT OTHERS".

All around him he recognized the people he had met in his life; those he had loved, those he had hated. Those he had helped, those he had fought. But to his surprise, he was now unable to see their faults which has disturbed him so much, and against which he had fought so much.

He came across the Wise Old man again.
- "What did you learn on your path?" asked this last.

"I learned, replied the Prince, that if I were on peace with myself, I would have nothing to blame others for, nothing to fear of them. I have learned to accept others totally and unconditionally."

- "Well done," said the Wise Old man. It is the second stage Wisdom. You can go through the second gate.
When he arrived on other side, the Prince saw the back of the first gate and read:

"ACCEPT THE WORLD".

- "That is strange, he thought, "Why didn't I see the inscription the first time?"
He looked around him and recognized the world he had tried to conquer, transform, and change. He was hit by the brightness and the beauty of all things. By their perfection. And yet it was the same world as it used to be. Had the world changed, or had his perception of it changed?

He come across the Wise Old man and asked him:
- "What did you learn on your path?"

- "I learned, the Prince said, that the world is the mirror of my soul. That my soul, my heart does not see the world, but sees itself in the world. When it is cheerful, the world seems merry. When it is gloomy, the world seems sad. The world, is neither merry or sad. It just is; that is all. It was not the world that was troubling me , but the idea I had of it. I accepted to accept it without judging it, totally, unconditionally."

- "This is the 3rd Wisdom, said the Old Man.You are now at grace within yourself and others in the World."

A deep feeling of peace, serenity and fulfillment overwhelmed the Prince. Silence was within him.

- "You are ready, now, to cross the last Threshold, said the Wise Old man, From the silence of fulfillment of Silence".
And the Old Man disappeared.

Charles Brulhart

Value of Gold

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 21:12:00 +0000

There once lived a great mathematician in a village outside. He was often called by the local king to advice on matters related to the economy. His reputation had spread as far as Taxila in the North and Kanchi in the South. So it hurt him very much when one day the village headman told him, "You may be a great mathematician who advises the king on economic matters but your son does not know the value of Gold or silver.

The mathematician called his son and asked, "What is more valuable - gold or silver?" "Gold," said the son. "That is correct. Why is it then that the village headman makes fun of you, claims you do not know the value of gold or silver? He teases me every day. He mocks me before other village elders as a father who neglects his son. This hurts me. I feel everyone in the village is laughing behind my back because you do not know what is more valuable, gold or silver. Explain this to me, son."

So the son of the mathematician told his father the reason why the village headman carried this impression. "Every day on my way to school, the village headman calls me to his house. There, in front of all village elders, he holds out a silver coin in one hand and a gold coin in other. He asks me to pick up the more valuable coin. I pick the silver coin. He laughs, the elders jeer, everyone makes fun of me. And then I go to school. This happens every day. That is why they tell you I do not know the value of gold or silver."

The father was confused. His son knew the value of gold and silver, and yet when asked to choose between a gold coin and silver coin always picked the silver coin. "Why don't you pick up the gold coin?" he asked. In response, the son took the father to his room and showed him a box. In the box were at least a hundred silver coins. Turning to his father, the mathematician' s son said, "The day I pick up the gold coin the game will stop. They will stop having fun and I will stop making money."

The bottom line is.... Sometimes in life, we have to play the fool's role because our seniors and our peers, and sometimes even our juniors like it. That does not mean we lose in the game of life. It just means allowing others to win in one arena of the game, while we win in the other arena of the game. We have to choose which arena matters to us and which arenas do not.

The Dream

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 20:48:00 +0000

Once a man saw in his dream, that a lion was chasing him. The man ran to a tree, climbed on to it and sat on a branch. He looked down and saw that the lion was still there waiting for him.

The man then looked to his side where the branch he was sitting on was attached to the tree and saw that two rats were circling around and eating the branch. One rat was black and the other one was white. The branch would fall on the ground very soon.

The man then looked below again with fear and discovered that a big black snake had come and settled directly under him. The snake opened its mouth right under the man so that he will fall into it.

The man then looked up to see if there was anything that he could hold on to. He saw another branch with a honeycomb. Drops of honey were falling from it. The man wanted to taste one of the drops. So, he put his tongue out and tasted one of the fallen drops of honey. The honey was amazing in taste. So, he wanted to taste another drop. As he did, he got lost into the sweetness of the honey.

Meanwhile, he forgot about the two rats eating his branch away, the lion on the ground and the snake that is sitting right under him. After a while, he woke up from his sleep.

To get the meaning behind this dream, the man went to a a pious scholar of Islam. The scholar said “The lion you saw is your death. It always chases you and goes where ever you go. The two rats, are the night and the day. Black one is the night and the white one is the day. They circle around, coming one after another, to eat your time as they take you closer to death. The big black snake with a dark mouth is your grave. It’s there, just waiting for you to fall into it. The honeycomb is this world and the sweet honey is the luxuries of this world. We like to taste a drop of the luxuries of this world but it’s very sweet. Then we taste another drop and yet another. Meanwhile, we get lost into it and we forget about our time, we forget about our death and we forget about our graves.”

Check your tounge

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 20:44:00 +0000

Many, many years ago there lived a scholar called Luqman well known as a wise and learned man in Arabia.He gave good advice to his children. His advice is equally good for all the children of the world even today.

Luqman wanted this lesson to be always remembered. Never to be forgotten. He thought of a way. He then told his son to ride a donkey and the son obeyed. The father followed behind on foot. They travelled in this way for some distance. After some distance they came across a group of people. Seeing the son on the donkey, one of them said, “What an impolite and bad boy. The old father is walking on foot. The young son is comfortably riding on the donkey. This is no manner to show respect to one’s father”.

Father and son heard this. The son came down from the donkey. Luqman rode on the animal. After sometime they came across another group of people. On seeing the father riding the donkey, the elder of the group said, “Oh you old man! This is not the way to bring up a son. You make him walk in the hot sun, while you sit comfortably on the donkey.”

Luqman paid attention to what the people said. He came down from the donkey. Both father and son walked on foot. The donkey walked in front. They went a little further. People seeing them, said, “How foolish you are? You walk behind a donkey. Why don’t you ride it?”

Luqman and his son once again accepted what the people said. They both rode the donkey and went further. They came across a river. There was a bridge to be crossed. Some people were sitting there. They saw Luqman and his son riding the donkey.One of them said, “It is very unkind and cruel of you two to ride on the poor donkey. The little animal can hardly take all your burden.”

So taking this advice Luqman and his son dismounted from the donkey. They traveled a little distance further. Looking very lovingly Luqman said to his son, “You have heard and seen what the people said. It must have assured you, by now, that whatever you do or whichever way you move, one is not able to please the people of the world.” He pointed at the flowing river and added,“A person can build a wall across the river. It will stop the flow of the water. But it is not possible to shut the mouth of the people from criticism. So Do not tie your heart in seeking the pleasure of people. You are not likely to succeed. Do not pay attention to what people say. Instead tell yourself always to seek the pleasure of God.”

Very clearly, similar is the case in our world today. The tongue has no bone. It can speak even without thought. There are as many opinions as there are people in the world. It is very bad to find fault with the other person. A person can feel very hurt when he listens to all the tongues that talk loose. To avoid getting hurt by loose talk, a person can train himself. He can discipline himself to think. By thinking he can know what is wrong and void. When a person is sure that what he is doing will please his Master, the Almighty Allah, then he must never worry what others think about him.

Eagle

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 20:37:00 +0000

Once upon a time, there was a large mountainside, where an eagle's nest rested. The eagle's nest contained four large eagle eggs. One day an earthquake rocked the mountain causing one of the eggs to roll down the mountain, to a chicken farm, located in the valley below. The chickens knew that they must protect and care for the eagle's egg, so an old hen volunteered to nurture and raise the large egg.

One day, the egg hatched and a beautiful eagle was born. Sadly, however, the eagle was raised to be a chicken. Soon, the eagle believed he was nothing more than a chicken. The eagle loved his home and family, but his spirit cried out for more. While playing a game on the farm one day, the eagle looked to the skies above and noticed a group of mighty eagles soaring in the skies. "Oh," the eagle cried, "I wish I could soar like those birds." The chickens roared with laughter, "You cannot soar with those birds. You are a chicken and chickens do not soar."

The eagle continued staring, at his real family up above, dreaming that he could be with them. Each time the eagle would let his dreams be known, he was told it couldn't be done. That is what the eagle learned to believe. The eagle, after time, stopped dreaming and continued to live his life like a chicken. Finally, after a long life as a chicken, the eagle passed away.

You become what you believe you are; so if you ever dream to become an eagle follow your dreams, not the words of a chicken.

The Story of Azazil

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 20:35:00 +0000

The Shaitan, or the devil in English, is a character that has been present with us since the creation of mankind by Allah (SWT). The true nature, history and actions of this character has amazed many non-Islamic scholars around the world. For Muslims however, the clear indications given by the Holy Quran and the noble Ahlul Bait (AS) have provided a definite picture.

In the Quran, the word Shaitan or evildoer is used to refer to Iblis or Azazil, one of the most worshippers of Allah among the Jinn. Due to this characteristic, Iblis was at the highest ranking of the angels.

As per sufism, The Lord of the worlds created the fire of Sammun. From this Fire of Sammun He created the Jinn. And the Jinn created We before of fire flaming (Al-Hijr.27). The first of the Jinn was named Marij and the Lord created second one to be his wife, and she was named Marija. They had a son and they called him Jinn. From them derived all the clans of the Jinn, including Iblis. And the Lord gave them the earth to dwell therein. And they lived and worshipped there for a long time.
So much did they worship that the angels grew amazed, and said to the Lord of the Heavens and Earth; Oh our Lord, raise them up to heaven, so that we might learn from them and follow their good example. So the Lord brought Iblis, then Azazil, up to be among the angels and he lived with them in the first heaven. Others remained living on earth and, remained righteous, while a number of them became sinners and transgressed the law, as did the children of Adam (A.S) after them.

And the earth began to complain of them to the Lord. Oh my Lord, have you created me that I should be peopled by disobedient-folk? The Lord answered Oh earth, be patient, I shall send prophets among them to lead them back to the straight path. Until that time no prophets had appeared among the Jinn. The Lord sent to them 800 prophets and they killed each one. At last the Lord spoke to Azazil in the first heaven. And He said to him Go. Azazil. Go and fight the unbelievers of your people living on earth. Azazil obeyed and descended onto earth and fought the unbelievers, vanquishing them then the Lord sent down a fire from the skies and it consumed them, so not a trace remained. The only Jinn left alive were the believing and worshipping Jinn.

Again Azazil prayed so eagerly that he was raised up into the first heaven, or according to one narration, he worshipped so much in the first heaven that he was raised up through all the seven heavens and above them. He worshipped on the earth. He worshipped on the heavens, until Adam (A.S) was brought into existence. Then the Lord ordered all the angels to bow down before Adam (A.S).and When the Lord ordered them all to bow down and prostrate before Adam (A.S), he refused and his hidden disobedient was exposed. The only entity to disobey was Iblis, who was then asked by the Almighty for the reason:"He (Iblis) said: I am better than he: thou hast created me of fire, while him thou dist created of dust." (7:12)

From Hassan Al Basri (R.A): Iblis worshipped above the seven heavens for more than 70 000 years, until he was raised to the station of Ridwan which is very high station, Ridwan being the guardian of Paradise. Iblis was the guardian of Paradise for 1000 years. Once he read an inscription on the gates of paradise, and it read: There is a servant among the most highly favored servants of the Almighty Lord, and for a long time he will be obedient and serve his Lord well; there will come a day , however, on which he will oppose his Lord and disobey, and he will be driven from His gates and be cursed. Iblis, who was then still called Azazil, read and wondered at this prediction. How can that be.He asked. that one of the closest servants to the Lord should grow disobedient to the Lord of the Worlds and be driven from His Holy Nearness? Oh Lord, he pleaded. Give me permission to curse that rebellious one, whoever he may be. The Lord gave him permission, and Iblis showered curses upon that future sinner for one thousand years, knowing not that it was to be himself.

As per muslim belief, Shaytan is created from Jinn and in the same way that humans descended from Adam (AS), Jinns descended from Shumar. Shumar, also known as Shuma, is often referred to as Abu-Jinn (father of Jinn). Adams (AS) family multiplies; likewise Shumar’s family does as well.

Jinn were present before Adam (AS) and that is why Allah (SWT) said “Umma Khalaqna Tul Jinna Wal Insana” (“Jinn and Insaan were created for Allah (SWT)’s worship). The stress is on Jinn first and then Insaan. For Jinn, Allah (SWT) made separate rules and regulations. After 36,000 years of their existence they forgot to follow Allah (SWT)’s law and so Allah (SWT) destroyed them and made a new community of Jinn. Those who remained obedient, they went into the sea, air and jungles to secretly obey the law of Allah (SWT), out of the vision of the disobedient ones. From these obedient Jinn, Allah (SWT) made a new nation of Jinn. Of these Jinn, Allah (SWT) designated a leader (Nabi) amongst them who would make sure that these Jinn would follow Allah (SWT)’s order. The name of this leader (Nabi) of the Jinn was Hilyanis. After another 36,000 years these Jinn again became disobedient and assassinated King Hilyanis, and so, Allah (SWT) destroyed this community of Jinn. Again Allah (SWT) saved the obedient Jinns and from them appointed another Nabi called Bilqiya. They again became disobedient and Allah (SWT) destroyed them. After having destroyed them for the third time, Allah (SWT) appointed, from the families of those who were the followers of Allah (SWT), another leader called Hamus.

After another 36,000 years they killed Hamus and became disobedient of Allah (SWT). Finally it was the period of Shuma, and when again the Jinns disobeyed Allah (SWT) the Angels came and destroyed this nation. The Angels found only 4 or 6 Jinns who were obeying Allah (SWT), who were hiding inside jungles engaged in duty. It is from these obedient Jinns that the descendents of Jinn remain today. From these obedient Jinns, the Angels found a boy called Azazil, whose fathers name was Khabis and mothers name was Nilbis. The face of Khabis was like a lion and his nature was alike. Nilbis’s face was like a tiger and so was her character. Azazil’s character and face was a mixture of his two parents. Allah (SWT) took him to the place of Angels and he was appointed teacher to them. Azazil was given the title “Angel Makram” (Teacher to Angels). He was also referred to as ”Mu’ellim ul Malakut” (Master of Angels). During one event, the Angels saw written in the arsh (space), that one of the worshippers will be punished. When the Angels saw this, they became afraid of Allah (SWT)’s punishment and, in fear and wonderment over who this could be, requested Azazil to pray for them (since he was their teacher). Azazil gave them consolation that he knew this fact long ago and that they shouldn’t worry - but they insisted that he should still pray and his Prayer was accepted. He then became known as “Mustajibul Wath” or “Those who Prayer, Allah (SWT) accepts.” Interestingly, Azazil had prayed for everyone but himself. Some time passed, Azazil saw something written on the arsh again. The words “Authobillahi Minashaytaan Nirajim” was written in golden type. After uttering this Prayer, he requested to Allah (SWT), “ Who is that outcast, Shaytan?” Allah (SWT) said that he was one of His worshippers. Then Allah (SWT) said, “That is one of my worshippers, I have bestowed upon him much blessing and given him lots of honour but still he disobeys me.” Azazil replied, “Rabbiul Izzat” (Allah (SWT)’s honour) “Who is that disobedient, can I see him?” Allah (SWT) said, “In time you will meet him.”

However Allah (SWT) knew the nature of Iblis before, but wanted to reveal his story of disobedience as a true lesson for all mankind. It was this transgression of Iblis that made him deserving of the name 'Al-Shaitaan' (the Satan) or . As a result of this transgression, God turned Iblis out of His court and sentenced him to punishment. However, Iblis asked God for respite till the Day of Judgment and declared that because God had turned him out of his court and had sentenced him to punishment because of man, he would therefore always be an enemy to man. He, and those who become his agents, would do all that they can to turn man away from the path of God and as a consequence, suffer the everlasting punishment of hellfire.

Notes:

Ibliss' Wife name is Tartaba and she is with him since beginning. He had five of his sons are Tabar, Aawar, Masaout, Waasim and Zakanbar and many other offspring.Tabar puts disorder, confusion, intricacy and distraction of mind in the minds of people.Aawar temps people to do evil things. Masaout tempts people to lie and decieve.Waasim puts figts between relationships & familites and puts fitna in society. Zakanbar makes fights in people in markets and tempts people to do bad.

A Glimpse on Polytheism (AS -Shirk)

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 18:19:00 +0000

In Islam, shirk is the sin of idolatry or polytheism, the deification or worship of anyone or anything other than the singular God, or more literally the establishment of "partners" placed beside God. It is the vice that is opposed to the virtue of tawhid (monotheism). In Islam, shirk is the greatest sin. It is the only sin that cannot be forgiven by Allah (s.w.t.) on the Day of Judgment. As said in the Qur'an:Verily, Allah forgives not that rivals should be set up in the worship with Him. He forgives save that (anything else) to whom He pleases and whoever set up rivals with Allah he has indeed done a tremendous sin. (Al Nisa:48)

There are three forms of shirk, namely:

1. As-shirk-Al-Akbar,or major shirk
2. Ash-shirk-Al-Asghar,or minor shirk
3. Ash-shirk-Al-khafi,or inconspicuous shirk

1. As-shirk-Al-Akbar,or Major shirk

Major shirk is a 'major' act of shirk that cannot be forgiven by Allah (s.w.t.) and whoever dies while committing it will not be able to enter Heaven. Major shirk can be divided into four categories:

- The first category of major shirk is “associating in supplication”, which involves directing one’s supplications to other than Allah as a means of gaining provisions or being cured from a sickness or obtaining help during a crisis or for any other purpose.

- The second category of major shirk is “association in the intention”, that is, performing deeds that may be good in themselves but which are done for the sake of this worldly life and not for the sake of Allah.

- The third category of major shirk is “association in loving Allah”. That is to love someone or something else more than or as much as one loves Allah.

- The fourth category of major shirk is “association in obedience” which is to obey people when they make unlawful things lawful, and to believe that it is permissible to follow those who make such legislation.

2. Ash-shirk-Al-Asghar,or minor shirk

Minor shirk is the intention to enhance one's dignity in the eyes of the people by means of acts of obedience to Allah Ta'ala. This attitude totally defeats the purpose of Ibaadat. The purpose of Ibaadat is to gain the Pleasure of Allah Ta'ala. Since show or display of Ibaadat splits the purpose of lbaadat by endeavoring to attain both public acclaim as well as the Pleasure of Allah Ta'ala.

In this regard the Qur'aan Shareef says: "He who hopes for the meeting with His Rabb should practice righteousness and associate none with the Ibaadat of his Rabb."Prophet Muhammad (s.a.s ) also said that a deed contaminated by even an atom of riyaa is unacceptable to Allah Ta'ala.

It is also mentioned in the Hadith that on the Day of Judgment when Allah Ta'ala will be compensating people for their deeds, the people of riyaa will be commanded to proceed for reward to those for whom they had intended the exhibition of their acts of Ibaadat.

3. Ash-shirk-Al-khafi,or Inconspicuous shirk

It means that these forms of shirk are more inconspicuous and unnoticeable compared to the others. This form of shirk has been described by the Prophet (s.a.w.s.): Shirk in the Muslim nation is more inconspicuous than the creeping of the black ant on a black rock in the pitch darkness of the night. And this inconspicuous Shirk is expiated by saying thrice the following sentence with in a day and night: “O Allah! I take your refuge for that I should ascribe any thing as partner in Your worship, being conscious of that, and I beg Your pardon for that sin which I am not aware of.”

This type implies being inwardly dissatisfied with the inevitable condition that has been ordained for one by Allah; conscientiously lamenting that had you done or not done such and such or had you approached such and such you would have had a better status. Such form of shirk includes following acts:

- To swear with names other than Allah. This was a common practice of the Arabs during the Prophet's (s.a.w.s.) time. They used to swear with the Ka'aba's name, with a pious ancestor's name, or more commonly, with the names of the idols they worshipped. This is shirk because indirectly it gives some recognition of power or glorification to the being named. The Prophet (s.a.w.s.) says: Whoever swears with other than Allah, he has committed an act of shirk and kufr.

- To adorn something or wearing certain bangles, necklaces and amulets that is believed to be a form of 'protection from misfortune, jinn or evil spirits '. Once the Prophet (s.a.w.s.) saw a man wearing a yellow bangle and asked him, "What is this?" The man answered, "It is al-wahinah (that which weakens)." The Prophet (s.a.w.s.) said, "Take it off! Verily it will not increase you in anything, except sickness and if you die adorning it, no happiness will come to you forever."

- To practice, involve or believe in any form of sihir (sorcery) including charms, incantations, astrology etc. There are three kinds of people that will not enter paradise: the drinker, the one who acknowledges sorcery and the one who breaks kinship. (Ahmad and Ibn Habban)

- To believe in 'fortune-telling' the Prophet (s.a.w.s.) once said Whoever approaches a fortune-teller and acknowledges him/her that person has committed kufr to revelation from Allah.

- To believe in evil omen.This happens when a person intends to do something, but decides not to do it because of experiencing or 'seeing' certain evil signs or omens. Says the Prophet (s.a.w.s.):"Whoever cancels one's intention to do something because of attiyarah (an evil omen), that one has committed shirk".

- To blame or suspect any worldly elements or events as a factor of illness or infirmity is regarded as shirk, as nothing happens devoid of Allah's will.

- Lack of Sabr or patience.This implies being inwardly dissatisfied with an inevitable condition that has been ordained for one by Allah (s.w.t.); to continuously lament that if one had not done such and such a thing, one would have had a better result.

- To be excessive in one's reverence, respect and 'glorification' of prophets, pious leaders, sheikhs or imams.This has brought to the practice of rituals and ceremonies in glorification of these people and the act of beautifying, building upon, lighting up and even worshiping their graves.

- To use ambiguous words or giving curse . 'Abdullah reported that the Prophet, may Allah bless him and grant him peace, said, "A believer is not a defamer nor a curser nor coarse nor obscene."

Hence, Muslims should shun and guard themselves very carefully from these kinds of shirk because the most 'minor' shirk may incur a heavier penalty than the most serious sin in Islam. Committing or practicing any act of shirk, whether major or minor, can make one's deeds unacceptable by Allah .

Lukman Hakeem the Sage

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 17:46:00 +0000

Luqman Hakeem was well known as a wise and learned man in Arabia whom Almighty God had gifted much intelligence and a high moral character. He was a pious man who exerted himself in worship of only one God. Some people claimed that he was offered Prophet hood, and that he feared not to be able to carry out its requirements and obligations. Saying ‘ If Allah were to assign me with Prophet hood, I would accept it and try hard to win His Pleasure, but He enabled me to choose. I feared of being too weak for Prophethood, so I chose wisdom.’ Thus, he chose to have wisdom for it is easier.

Luqman was believed to be from Nubia, present-day Ethiopia. Unfortunately, Luqman was captured and sold as a slave. His master was a kind man and ordered that immediately after his death, Luqman should be freed. Once he became a free man, Luqman travelled and settled in the district of the Elah and Midian. Also, it is said that he was a judge during the lifetime of Prophet Dawud (Pbuh).

He has been mentioned in the poetry of the pre-Islamic poets like Imra'ul-Qais, Labid, A'asha, Tarafa and others. Some educated Arabs also possessed a collection of the wise sayings of Luqman . Almighty Allah granted wisdom to Luqman not because he was born in a noble family or was wealthy or healthy and handsome but only because he was religious minded, God fearing and God worshipping righteous man. He was living a life of contentment and patience. His thoughts were high and sight far reaching. No one ever found foul odour emanating from his body. He never slept during the day. He never sought others’ support in any meeting. He never indulged in a reckless or meaningless act. He was very modest. Nobody ever saw him at the time of taking a bath or answering calls of nature. He never laughed at anything nor frowned over anything, which could harm anyone or would result in any kind of loss. He never mocked anyone. He was very eloquent and well-versed. He did not weep or cry when all his children died. Finally, he used to frequent the princes and men of authority to mediate and think thoroughly and find admonition. Wealth never made him over joyful and poverty never made him sad. Whenever he heard a good word he would ask for its explanation and inquire about its source.

Lukman Hakeem was a perceptive man, always watching the animals and plants of his surroundings, and he tried to understand the world based on what he saw. One day, whilst sleeping under a tree, an angel came to him and said God wanted to bestow a gift upon Luqman: either to be a prophet or a wise man. Luqman chose to be a wise man. Then, Gabriel came while he was asleep and poured the wisdom over him and when he woke up from his slumber, he was aware that his senses and understanding had sharpened. He felt in complete harmony with nature and could understand the inner meaning of things, beyond their physical reality. Immediately he bowed down, thanked and praised God for this wonderful gift.

Once a man asked him “Are you the same person who used to graze sheep?” Luqman replied, “You are right. I am the same person. But why are you asking this question?” That man continued to ask, “From where did you obtain all this wisdom and intelligence?” Luqman replied, “This is a gift from God, which is granted by the Divine Decree, repaying the trust, telling the truth and discarding what does not concern me.”

It is to be said that the nobility of Luqman's character had a great effect on his master, so much so that the master considered him as a great friend and a beloved companion. His master however, became extremely attached to him, so that he never received any delicacy without giving Luqman a share of it. One day, during the melon season, the master received a melon from somewhere and sent one of his slaves to go and call him. When Luqman arrived, the master cut the melon into slices and gave thereof to Luqman to eat. Luqman ate the slices with great pleasure and all the time expressed thanks for the favour shown to him by the master. Luqman devoured it with such apparent relish that his master was tempted to taste it. To his surprise he found it very bitter, and asked Luqman why he had not told him of this. Luqman replied that it was not for him, who lived on his master’s bounty, to complain if he, now and then received disagreeable things at his hands. Thus, though to outward appearance a slave, Luqman showed himself to be a lord.

In another well known story of Lukman is that once his master told him, “Slaughter a sheep and bring to me the best part of its body.” Luqman brought the animal’s tongue and heart. The next day the employer asked Luqman, “Bring to me the worst organ of the animal.” Luqman again brought its tongue and heart. The employer asked Luqman with astonishment the reason of bringing the same parts on both occasions. Luqman replied, “If the heart and the tongue are used in a good way they are the best organs granted to everyone by Almighty God but if they are used unwisely and in a wrong manner no part of a body can be worse than them.”

Once Luqman went to see Prophet Dawood and found that he (Dawood) was molding iron like clay and making something with it. At first, Luqman (a.s) thought of asking what Prophet Dawood was preparing. But he remained silent thinking it was better to wait and see what was being manufactured. He saw that Prophet Dawood made armor from molded iron; wore it and then turning to Luqman said, “How nice is this garment for the battlefield?” Luqman learnt everything without questioning and told himself, “Verily, silence is the best wisdom. But few people realize this.” Prophet Dawood said to him, “God has given you wisdom and you are the wise one.”

How much valuable was Luqman in the sight of God can be measured by the fact that an entire chapter in the Holy Quran has been named after him. In this chapter Luqman is mentioned advising his youthful son. These are admonitions, which deserve deep thought. The Holy Quran has repeated his golden words for the guidance of the entire youthful race of human beings in a comprehensive manner.

Luqman was repeatedly giving admonitions and advices to his young son. Luqman Hakim told his teenager son, “O my son! This world is like a deep sea. Many people have drowned in it. Therefore you should make a ship for yourself made up of Faith in God, Shariat, and obedience to divine commandments, trust in One God and righteousness and piety to sail through and for being successful in the next permanent life in the Hereafter. God’s help and guidance will be with you and you will attain salvation. If you drown, it will be only as a result of your sins.

O my son! Walk with your companions in a journey. Cooperate with them in good works but never in sinful acts, which defy God’s commands. If they walk on foot you should also walk with them and also help them in their needs. Listen to those who are older than you. If they ask you to do something never say ‘No’ but always say ‘Yes’ because a negative response in itself is an evil thing. O my son! If you miss your road during a journey, never continue to proceed further. If you find there that only one person is loitering over there, do not ask for guidance from him nor rely on him because no lonely person is trustworthy in a wilderness. He may be a thief.”

Luqman always bewared his son of polytheism saying: My dear son! Never consider anyone a partner with Allah because polytheism is an unpardonable offence and an unforgivable sin, the greatest evil. My son! Even if one’s deed is as minute as a grain of mustard hidden in the earth or in the sky or on a mountain, Allah will invariably bring it forth because He is Omniscient and the Knower of each and everything that you indulge in. O my son! Establish prayer and inspire others to do good deeds and make them intent on obstructing evil and when surrounded by troubles, seek shelter in patience, as this is the most pleasant deed in the sight of God. O my son! Do not turn your face proudly like egoists and do not walk on earth with self-centeredness, as God does not like any proud one walking with pride on His earth. Adopt the middle path while walking and do not raise your voice while talking because the worst of all voices is the loud braying of an ass.

Luqman Hakeem was not a messenger but he was a very wise and farsighted man who worshipped only One God. It was his excellence of great wisdom that kept him alive in history for more than four thousand years and until the last day (Qyamah) every Muslims and non-Muslims all over the world will remember him with great respect and give example of his wisdom.

Khizr and the changing World

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 16:57:00 +0000

Hazrat khidr (AS) had a good relation with a scholar and saint of Bani Israel. He used to come and meet the saint frequently; and shared with him many secret, surprising and diverse issues of the universe. One day the king of that time came to know about the fact and fell excited. He commanded the saint to bring Hazrat khidr (AS) to him unless he wished to be slain.

After this occurrence when Hazrat khidr (AS) came to met him the other day, the saint acknowledged him of king’s order. Hearing everything Hazrat khidr (AS) decided to meet the king. Seeing him the king with great respect and excitement asked if he is honorable Khidr (AS). Getting an affirmative answer from Hazrat khidr (AS) the king requested him to share some incidents that make him surprised during his long life time. Then Hazrat khidr (AS) said, ‘I have experienced many wonderful and surprising sights and happenings regarding this world. Among all these I am going to share with you only one incident that surprised me most.’ Then he start telling the story.

Many years ago through out my journey I came across a very beautiful city. Its beauty moved me a lot. I asked one inhabitant of the city, ‘Brother, can you tell me when the city gets established? And how old it is?’ The man replied, ‘It is an ancient city. I have no idea when the city set out. Not even my forefathers knew anything about it. Only God knows the best.’

After five hundred years I came across the same route again. Now I saw a vast forest disseminating over the same place where I had seen the city before. There was no sign of the city nor even any ruin of the city left there. Seeing a person collecting woods from the forest I asked him, ‘Brother, can you tell me when the city herein ruined?’ Hearing me the man laughed and said, ‘Was there any city over here? The forest was always been here. I have been seeing this forest since my childhood, so did my forefathers. And you are saying there was a city over here. Are you crazy?’

Long after more five hundred years through out my passage I came across the same place again. But now I see nothing of the forest there. Most part of the place turned into a large river. There were some fishermen fishing near the bank of the river. I went closer to them and asked, ‘Can anybody tell me what happened to the forest herein? And when the place turned into such a large river?’ Suspecting me a crazy person they replied, ‘You have asked the question similar to your status. The river was always been flowing over here.’ I asked again ‘Why? Wasn’t there any forest here before? They replied ‘No. We never saw any forest here nor even our forefathers.’

Then after another five hundred years I came across the same place and found no river there but a vast field instead. There was no sign of the river anywhere. Seeing a person over the field I asked him ‘Brother when this place turned into a field?’ He replied, ‘This field was always been here.’ I asked him again, ‘Why? Wasn’t there any river here ever?’ The man replied, ‘No. I haven’t seen any river here not even heard anything such from my forefathers.’

After next five hundred years when I come to this place I found a large city over there with a high rate of population, more beautiful and attractive than the previous one. Getting very excited I asked the people of the city ‘Can you tell me when this city established? They replied ‘It is an ancient city. We have been residing here since our birth so do our forefathers. We have no idea when the city set out not even our forefathers knew anything about it !'

(Azaebul mokhlukat )

Right & Status of Women in Islam (2)

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 16:18:00 +0000

Women’s are given right regarding marriage

Muslim woman has right to marry any Muslim of her choice and refuse any marriage that does not please them. It is unlawful for her parents to force them to marry someone. Even if her parents choose a partner for her, her consent must be taken. (4:24-25). Islam forbids Muslim woman to change her family name to her husband’s name upon marriage, as she is always known by her father’s name, as a mark of her own identity.

A Muslim woman has the right to seek divorce, if necessary within the laws of Islam, even on the grounds that they can't stand them and have custody of their children after divorce.

Women’s are given inheritance rights

A Muslim woman can enjoys property and inheritance rights and independent property of their own. She can also conduct her own separate business. A woman, according to Islamic tradition, does not have to give her premarital possessions or Mahr (dowry) to her husband. Furthermore, any earnings that a woman receives through employment or business is hers to keep and need not be contributed towards family expenses. This is because the financial responsibility for reasonable housing, food and other household expenses for the family, including the spouse, fall entirely on the husband. Thus no male has the authority to spend from the wealth and property of a female without her permission.

Islam has protected the right of women as a wife

“Live with them in kindness; even if you dislike them, perhaps you dislike something in which Allah has placed much good. (Quran 4:19) The Prophet (pbuh) said in Farewell Pilgrimage “Fear Allah regarding women; for you have taken them (in marriage) with the trust of Allah. (Mishtat) .Islam teaches that in this union the function of the woman is not only for the gratification of physical drives, they are entrusted to the man on a sacred pledge to which Allah is a party.

He (SAW) said again "Fear Allah (SWT) in respect of women; and, the best of you are they who behave best to their wives; and, a Muslim must not hate his wife, and if he is displeased with one bad quality in her, let him be pleased with one that is good; the more civil and kind a Muslim is to his wife, the more perfect in faith he is."

A husband has to provide Mahr (dowry), a mandatory gift to his wife before establishing marital relation with her. The purpose of Mahr is to indicate the sincerity of the husband's desire for his wife and is not simply entering into the marriage contract without any sense of responsibility and obligation or effort on his part.

The Holy Prophet (pubh) has said: O people, your wives have a certain right over you and you have certain rights over them. Treat them well and be kind to them for they are your partners and committed helpers. (Tirmidhi)

When the Holy Prophet (pbuh) was asked about the obligations of the husbands in relation to their wives, and he said, "You should feed her when you eat; clothe her (in a fitting manner) when you clothe yourself; neither strike her on the face, nor use impolite language (when addressing her), nor separate from her except in the house (should it become necessary)’, as such a separation would cause distress and worry to the wife. It is the duty of a husband to bear all the expenses of his wife including housing, food and other household according to his ability.

The husband is not allowed for charity or to help his relatives or others depriving the right of his own family. Narrated Abu Huraira (RA): Allah's Apostle (pubh) said, "The best alms is that which you give when you are rich, and you should support your dependents first." (Bukhari)

Women’s are given highest dignity as a Mother

The Holy Prophet (pbuh ) said about the great reward for nurturing "From the instant of conceiving up to the delivery and nursing of the baby, the woman gets the same reward as the one who has been appointed to guard the boundaries of Islam and remains steadfast for Jihad. If she dies during this period, she gets the reward of a martyr” and "Each time the baby sucks milk the nursing woman gets the reward as of giving life to a mortal and when she completes the feeding the angels pat her on the shoulders and declare that all her past sins have been forgiven." (Kanz)

Once a person asked the prophet who deserves the best care from me? The prophet (SAW) said your mother (3 times), then your father and then your closest relatives.

Narrated Anas (RA): A man came to the messenger of Allah (pubh) and said: I longed to go on Jihad but I was not able to. He said: Is either one of your parents still alive? The man said: My mother. He said: Allah has instructed us in devotion to her, so if you do thus, you are as one who has made the Hajj, the umrah and participated in jihad." (At-Tabarani)

Last Words

The verse of the Holy Quran says:Women have the same [rights in relation to their husbands] as are expected in all decency from them; while men have a degree over them. Allah is Powerful, Wise." [Quran 2:228] These verse outlines the mutual rights of spouses, and emphasises that men are under the same obligation to grant women's rights as women are to grant the rights of men.

A subtle hint in this verse is that instead of each demanding his, or her, rights, they should be mindful of their duty towards each other. This will eliminate the problem of demanding one's rights because the rights of women are nothing but the duties ordained for men. Likewise men's rights are merely duties enjoined upon women. Thus when the respective duties are performed, the rights of each party will automatically be fulfilled.

Nowadays, the root cause of disputes is that everyone keeps his rights in focus but is heedless of his own obligations. This attitude leads to bitter quarrels among couples or other parties having mutual dealings. The above interpretation of the Quranic verse teaches the method of avoiding this sad trend by emphasizing that each should make all conceivable effort to fulfill the rights of the other, while at the same time adopt leniency, flexibility and forgiveness concerning assertion of his own rights.

May Allah give everyone the ability to perform the duties and responsibilities bestowed upon them.

Khwaja Fariduddin Masood Ganjshakar

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 10:29:00 +0000

Khwaja Fariduddin Masood Ganjshakar, commonly known as Baba Farid was one of the most influential Sufi preacher and saint of Chishti Order, a Sufi order within the mystic branches of Islam which was founded in Chisht, a small town near Herat, Afghanistan about 930 CE. He was widely renowned for his intensely rigorous spiritual striving (Mujahidas) in Allah's path. He also played an important role in propagation of Islam within greater India. He is respected both by Muslims and Hindus. His verses have been collected in Guru Granth Sahib, the sacred Sikh scripture by Guru Nanak and also considered as one of the fifteen Sikh Bhagats within Sikhism.

Khwaja Fariduddin was a descendant of Farrukh Shah Kabuli, the King of Afghanistan. When Farrukh Shah Kabuli was killed by the Mongol hordes invading Kabul, Farid’s grandfather Shaykh Shoaib left Afghanistan and settled in the Punjab in 1125. Khwaja Fariduddin born in 1173 CE (584 Hijri) at Kothewal village, 10 km from Multan in the Punjab region of Pakistan. His father's name was Jamal-ud-din Suleiman and mother Maryam Bibi (Qarsum Bibi).

When Khwaja Fariduddin was conceived, his mother used to spend her days and nights in prayer. After his father's death at very early age, his mother took the responsibility of his religious education. When Hazrat Khwaja Farid was a few years old his mother taught him his prayers. The boy asked what was gained by his prayers. His mother replied 'sugar'. She used to hide some sugar crystals under his prayer-mat, and, when he had finished his prayers, she would draw it forth and give it to Farid as a reward for his devotion. On one occasion, when his mother was absent, he prayed a great deal, and, it is said, he found a correspondingly greater supply of sugar under his carpet. Pleased with the size of his 'reward' he ate some himself and shared the the rest with his playfellows. He related the circumstance to his mother on her return and as she had forgot to place his usual reward under his prayer mat she realized it was a miraculous gift from God, so she gave him the surname Shakar Ganj, meaning a "treasury of sugar".

According to a legend, a miracle occurred before his birth proving his Saint ship. One day, during the pregnancy of his mother, she wanted to pluck some plums from her neighbor's tree without his permission, but the child in her womb (Fariduddin) created a severe pain in her stomach that forced her to abandon the idea of plucking. After a few years after Hazrat Khwaja Farid birth, his mother lovingly expressed: “My dear son, during your confinement I never ate anything which was unlawful.” Hazrat Fariduddin however, smiled and said, “But, my dear mother, you wanted to pluck some plums from our neighbor's tree without his permission when I had created a severe pain in your stomach which saved you from this unlawful act.”

After he had completed his early religious education at the age of 7 in Khotwal, his mother sent him for higher education to Multan, which had become a centre for sufi education, also known as the City of Saints. Here he stayed in a masjid where he learnt the Holy Qur'an by heart and studied Hadith, Fiqh, Philosophy and Logic.There he met his murshid (master), Qutbuddin Bakhtiar Kaki, a noted Sufi saint, whose spiritual predecessors derive in an unbroken line from the Prophet of Makka. During his visit through Multan, from Bagdad, Qutub-ul-din Bakhtiyar Kaki get so impressed by the child's spiritual prowess that he immediately accepted him as his mureed (disciple).

Khwaja Fariduddin wanted to leave with him for Delhi immediately, but Kaki advised him to first finish his education. Thereafter completing his education, Khwaja Farid left for Sistan and Kandahar and went to Mecca for the Hajj pilgrimage at the age of 16. Once his education was over, he shifted to Delhi, where he received his spiritual position from his priest Khwaja Qutub-ul-din Bakhtiyar Kaki.

Khwaja Fariduddin's mujahedas were of such rigour that few in the history of sufism have managed to surpass them. Once he was ordered by Khwaja Qutbudeen Kaki to perform a forty night seclusion (Chilla-e-Maakoos) whilst suspended upside down in a well, being pulled up only for salaah and to perform more ordinary devotions. It is rarely undertaken by Sufis and was one of the most difficult tests of Khwaja Fariduddin's faith and courage. Khwaja Fariduddin reached the peak of spiritual glory through extremely hard Mujahidas (spiritual striving) to gain mastery over the Nafs.

Khwaja Fariduddin was ordered by his murshid to begin a tour of all the Islamic countries in order to meet the leading mystics of his time. On this journey, he came into contact with many great sufis. Whilst in Madinah performing Hajj, he was spiritually directed by the Holy Prophet (sws) to go to Baghdad. Doing so, he was welcomed by the son of Hazrat Shaykh Abdul Qadir Jilani and given various sacred relics such as a turban and wooden food bowl of Rasulallah. After eighteen years of travelling, he returned to Delhi. He was then ordered to perch Islam at Hansi. Before he had been settled down there he received the sad news of Qutubuddin Bakhtiyar Kaki's death.

After the death of his murshid Khwaja Fariduddin assumed the role of spiritual successor of his Master, but he settled in Ajodhan (now known as "Pak Patan" Pakistan) instead of Delhi because of the political upheavals. Ajodhan was a small, isolated town surrounded by jungles and wild animals, but with the spiritual blessings of Khwaja Fariduddin it soon became a bustling centre of Islam. Thousands of aspirants, scholars, dervishes and Sufis flocked from all over India and the lands around to study under the great wali, who built up a veritable university of Islamic education along with Sufism.

Khwaja Fariduddin enjoined the strict adherence to Shari'ah and the necessity of renouncing the pleasures of the world as pre-requisites for embarking on the journey towards Allah .He fasted throughout his life and maintained his nightly prayers and devotions. Fear of Allah always dominated him. He was a staunch devotee of Prophet Muhammad (s.a.w) and dedicated his entire life to the veneration of the beloved Prophet's (s.a.w) immortal glory. He used to avoid kings, government officials and the rich. He also warned his Khalifas, devotees and Murids to avoid their company. He was a living picture of humility. Whatever he received was spent in the name of Allah and his chest overwhelmed with mercy and forgiveness. Many miracles are attributed to him during his lifetime and after his passing away.

It is narrated that once a trader was taking a caravan of camels laden with sugar from Multan to Delhi. When he was passing through Ajodhan (now Pakistan), Khwaja Fariduddin, enquired casually as to what he was carrying on his camels. The trader sarcastically replied, "It is salt." Khwaja Fariduddin also affirmed, "Yes, it may be salt." When the trader reached Delhi, he was awfully perturbed to find that all his bags of sugar had turned to salt. He immediately returned to Ajodhan and apologized before Khwaja Fariduddin. Khwaja Fariduddin said: "If it is sugar then it shall be sugar." The trader returned to Delhi and was pleased to find that the salt had turned back to sugar by the Grace of Almighty Allah.

One day some poor people came from Arabia to see Khwaja Fariduddin and said that they were strangers to the land and that all their money was spent before the end of the journey. Khwaja Fariduddin gave them some dried dates which were lying in front of him at the moment and said, “Take them and go. Your journey shall be completed by the Grace of Allah.” Apparently, these persons were very disappointed with such a "cheap gift". After leaving the Khanqah, they wanted to throw away the dates, but just as they were about to do so, to their amazement, the dates turned into gold. Regretting their thoughts, these people left uttering their heartfelt gratitude and prayers for Khwaja Fariduddin.

Once, due to utter weakness, Khwaja Fariduddin helped himself to walk with the aid of a staff. But after a few steps, the colour of his face suddenly became purple, as if he was under heavy punishment. He threw away the staff. When Hazrat Khwaja Nizamuddin, who was escorting him, enquired the reason for this, Hazrat Khwaja Farid replied, “I wanted to take help of the staff, but Allah’s Displeasure frowned upon me for depending on other’s help instead of His. I, therefore, threw away the staff and felt highly ashamed of this weakness in my faith in Rabb, the Almighty.”

Khwaja Fariduddin died on 5th of Muharram, Tuesday, 7th May 1266 CE (679 Hijri) during Namaz. For days before his death he maintained complete silence within his cell, only speaking for salaat and to recite the Holy Qur'an. Eventually, his illness grew so severe that before Isha salaat he became unconscious. Upon waking, he decided to perform his Isha again, but once more he passed out. In sajdah on his third Isha salaat, he breathed his last.

After his death an old woman who was one of the devotees presented a piece of cloth for the kaffan [shroud] of Khwaja Fariduddin. She implored: “I have not spun even a single thread of this cloth without having Wudu [purification]. I had prepared it for my own coffin but if it is accepted for the kaffan of this great Saint, I feel confident, Allah would be pleased with to pardon my sins and grant me salvation.

Khwaja Fariduddin's mazar (noble shrine) is in Pak Patan; his epitaph reads,

"There is only one Farid,

though many spring forth from the bud of the flower".

Fir'awn's Verdict

noreply@blogger.com (Nawaqif Rehnuma) — Wed, 03 Jul 2013 10:05:00 +0000

"(Deeds) after the manner of the people of Fir’awn and those before them": They treated as false the Signs of their Lord: so We destroyed them for their crimes, and We drowned the people of Fir’awn: for they were all oppressors and wrong-doers. (Surat Al-Anfal:, 54)

Ancient Egyptian Civilization, along with other city states established in Mesopotamia at the same time, is known to be one of the oldest civilizations in the world and it is recognized to have been an organized state with the most advanced social order of its age. The country which grew around the River Nile succeeded in establishing an extremely powerful civilization despite being surrounded by deserts and other natural impediments. It is the bountiful supply of water continuously provided by the River Nile, that underlie this fact. So, whoever has control of the River Nile, which is of such great importance, is also able to control Egypt’s biggest source of commerce and agriculture. The Pharaohs or Fir’awns were able to establish their dominance over Egypt in this way.

King Menes is known to be the first Egyptian Pharaoh who united the whole of ancient Egypt, for the first time in history, in a united state around the 3rd millennium B.C. In fact, the term “pharaoh” originally referred to the palace where the Egyptian king lived, but in time, it became the title of Egyptian kings. This is why the kings, who were rulers of Old Egypt started to be called “pharaohs”. The King of Egypt, or with his future name, the pharaoh, was looked upon as a holy being who held great power and met all the needs of his people: and he was transformed into a god. The Pharaohs definitely believed in time that they were indeed gods.

According to the historian Herodotus, the Ancient Egyptians were the most “devout” people in the world. However, their religion was not the religion of Truth, but a perverse polytheistic one and they could not abandon their perverse religion because of their extreme conservatism. Moreover, according to the state’s official religion, Fir’awn was a holy being. He was a reflection of the people’s gods on earth and his purpose was to dispense justice and protect them on earth. According to many historians, Ramses was the pharaoh tormenting the Children of Israel and fighting against Musa but in holy Quran didn't mentioned the name of the pharaoh other than Fir’awn.

It is to be said that Fir'awn was an Egyptian born in a noble family. From very early age his parents and neighbors come to know that he was blessed as 'Mustajibul Wath” or “Those who Prayer, Allah accepts and later on this quality lead to his becoming a king though he wasn't a direct decedent of Pharaoh family. His prayer had the enormous power to control the Nile during drought and flood. As soon as he become the ruler of Egypt, his boasting power and dominance make him blind of pride. He started to considered himself a "God" and told the people to worship him. Though he asked the people to worship him, he himself knew that the root of his power is nothing but the kindness of Allah. He also knew that declaring himself God is a serious sin and betrayal against Allah. But in spite of all his misdeeds he used to pray to the One and Only Allah secretly in a cave up to the mountain and while praying he always thanked Allah for giving him control over the Nile and also asked Allah to protect his pomp, power and prominence in this world and in exchange of these he is ready to get endless punishment of hell reserved for him after life.

One day while worried Fira'wn doing the same prayer a man approached Fir'awn at the cave. Seeing him Fir'awn get starlet and asked angrily the reason of his arrival. Then the man put up a dispute saying '' I have a slave whom I well treated at my best as a master . I gave him food, I gave him respect and a well status and yet he shows ingratitude to me, refutes my rights, and even goes as far as claiming to be the master himself. As a king which kind of punishment you deserve for such ungrateful servant?'' The Fir'awn replied: If I have been the master I would have him drowned in Nile. Then the man asked for a written form of the verdict. Fir'awn gave him the written verdict and then certified and sealed it with his ring. Taking the verdict in hand the man disappeared.

When Musa went to Fira'wn and invite Fir'awn and his people to the religion of truth, and asked to freed the Children of Israel from slavery, that hurt the ego of Fir'awn. Fir’awn did not even listen to what Musa said and tried to represent Musa and Harun as anarchists and accuse them of being politically motivated. Because of their conduct, Allah sent them a number of disasters as “separate miracles” to make them taste the torment in this world, before the eternal torment of the next world. When they could take no more of it, they approached Musa a fifth time and requested him to bring an end to the punishment, promising to believe in Allah. Musa made prayer one final time to grant the followers of Fir'awn a chance to redeem themselves. However as soon as the difficulty was over, they returned to disbelieving in him again!

After a lot of conflicts Musa and his followers, the Children of Israel, were able to escape the cruelty of Fir'awn. Fir'awn finally wanted to kill Musa. So his army chased him and his followers. When they reached the Red Sea, Allah ordered Musa to throw his stick in the sea. When he did that, the sea parted and a way was made in the middle for Musa and the Bani Israel to pass. The Children of Israel crossed the sea. When the last one crossed, Fir`awn and his soldiers had arrived at the edge of the other shore. They were one hundred thousand black horses in addition to horsemen of other colors. When Fir`awn saw the sea he was frightened. He wanted to turn back, but it was too late. Allah's decree prevailed and the prayer of Musa was answered. Jibrail came on a war stallion. He passed by Fir`awn's horse. Jibrail's horse whinnied at Fir`awn's and then Jibril rushed into the sea, and Fir`awn did the same behind him. Fir`awn no longer had any control over matters. He wanted to sound strong before his chiefs, so he said: "The Children of Israel do not have more right in the sea. So they rushed into the sea. Mika'il was behind their army pushing them all to join. When they all were in the sea and the first of them was about to emerge on the other side, Allah, the All-Powerful, commanded the sea to strand them. The sea closed over them and none was saved. The waves took them up and down.

While in this state, Fir'awn tried to control the flow of Nile but all was in vain. The Fir'awn get heartless and thought how could be Allah so rude to him snatching his power and left him die in disgrace. As a result, when Fir'awn himself was drowning during the final moments of his life, Jibrail presented himself to him and displayed the verdict he’d been given by Fir'awn, seeking an answer to a written question he’d brought with him, which read as follows, “What would you do to a servant who lives off the sustenance of his king yet shows ingratitude to him, refutes his rights, and even goes as far as claiming to be the king himself?” wherein Fir'awn wrote in reply, “For that ungrateful servant, I would have him drowned in Nile.”

It was not merely a verdict but Fir'awn's own destination written and sealed with his own hand. Fir'awn recognized who Hazrat Jibrail was before his death. [Tafseer Khazaainul Irfaan]

Then, when he was on the point of drowning, he [Pharaoh] said: "I believe that there is no god but Him in Whom the tribe of Israel believes. I am one of the believers." (10:90). The waves accumulated above Fir`awn and he was overwhelmed by the stupors of death. However, this last-minute conversion was not accepted, for it was not sincere. According to the Qur'an, Allah exclaimed: "What, now! When previously you rebelled and were one of the corrupters? Today we will preserve your body so you can be a Sign for people who come after you. Surely many people are heedless of Our Signs." (10:91-92)

The information that Pharaoh's corpse would serve as a sign for later generations may be regarded as an indication that his body would not decay. On display in the Royal Mummies Chamber of the Egyptian Museum in Cairo is a mummified body believed to be that of this tyrant. In all likelihood, Pharaoh's body floated to shore after being drowned, was found and mummified by the Egyptians, and then carried to a previously prepared burial chamber.

The Good you Do, Comes Back to you!

noreply@blogger.com (Nawaqif Rehnuma) — Tue, 02 Jul 2013 21:34:00 +0000

A Woman used to bake chappati for members of her family and an extra one for a hungry passerby. She kept the extra chappati on the window-sill, for whosoever would take it away.

Everyday, a hunchback came and took away the chappati. Instead of expressing gratitude, he muttered the following words as he went his way: "The evil you do, remains with you: The good you do, comes back to you!" This went on, day after day. Everyday, the hunch-back came, picked up the chappati and uttered the words: "The evil you do, remains with you: The good you do, comes back to you!"

The woman felt irritated. "Not a word of gratitude, " she said to herself.
"Everyday this hunchback utters this jingle! What does he mean?"

One day, exasperated, she decided to do away with him..

"I shall get rid of this hunchback,"

she said. And what did she do?

She added poison to the chappati she prepared for him! As she was about to keep it on the window sill, her hands trembled. "What is this I am doing?" she said.
Immediately, she threw the chapati into the fire, prepared another one and kept it on the window-sill. As usual, the hunchback came, picked up the chappati and muttered the words: "The evil you do, remains with you: The good you do, comes back to you!" The hunchback proceeded on his way, blissfully unaware of the war raging in the mind of the woman.

Everyday, as the woman placed the chappati on the window-sill, she offered a prayer for her son who had gone to a distant place to seek his fortune. For any months, she had no news of him. She prayed for his safe return.

That evening, there was a knock on the door As she opened it, she was surprised to find her son standing in the doorway. He had grown thin and lean. His garments were tattered and torn. He was hungry, starved and weak. As he saw his mother, he said, "Mom, it's a miracle I'm here. While I was but a mile away, I was so famished that I collapsed. I would have died, but just then an old hunchback passed by. I begged of him for a morsel of food, and he was kind enough to give me a whole chappati. As he gave it to me, he said,

"This is what I eat everyday: today, I shall give it to you, for your need is greater than mine!"

As the mother heard those words, her face turned pale.. She leaned against the door for support. She remembered the poisoned chappati that she had made that morning. Had she not burnt it in the fire, it would have been eaten by her own son, and he would have lost his life! It was then that she realized the significance of the words: "The evil you do, remains with you: The good you do, comes back to you!

Make a Heaven not Hell

noreply@blogger.com (Nawaqif Rehnuma) — Mon, 01 Jul 2013 21:00:00 +0000

A holy man was having a conversation with the Lord one day and said,” Lord, I would like to know what Heaven and Hell are like.

The Lord led the holy man to two doors. He opened one of the doors and the holy man looked in. In the middle of the room was a large round table. In the middle of the table was a large pot of stew which smelled delicious and made the holy man’s mouth water. The people sitting around the table were thin and sickly. They appeared to be famished. They were holding spoons with very long handles and each found it possible to reach into the pot of stew and take a spoonful, but because the handle was longer than their arms, they could not get the spoons back into their mouths. The holy man shuddered at the sight of their misery and suffering. The Lord said, “You have seen Hell.”

They went to the next room and opened the door. It was exactly the same as the first one. There was the large round table with the large pot of stew which made the holy man’s mouth water. The people were equipped with the same long-handled spoons, but here the people were well nourished and plump, laughing and talking. The holy man said, “I don’t understand”.” It is simple said the Lord, “it requires only one skill. You see, they have learned to feed each other. While the greedy think only of themselves.”

Its people’s attitude that makes our place of work, a hell or heaven to them. Help and Seek Help this makes all the difference to each individual’s life…and makes our lives hell or otherwise.

African King

noreply@blogger.com (Nawaqif Rehnuma) — Thu, 20 Jun 2013 08:46:00 +0000

A story is told about a King in Africa who had a close friend that he grew up with. The friend had a habit of looking at every situation that ever occurred in his life by remarking, "This is good, Almighty knows best"

One day the King and his friend were out on a hunting expedition. The friend would load and prepare the guns for the King. The friend had apparently done something wrong in preparing one of the guns, for after taking the gun from his friend, the King fired it and his thumb was blown off.

Examining the situation the friend remarked as usual, "This is good! Allah Almighty knows best."

To which the King replied, "No, this is NOT good!" and ordered his soldiers to put his friend into jail.

About a year later, the King was hunting in an area that he should have known to stay clear of. Cannibals captured the King and took him to their village. They tied his hands, stacked some wood, set up a stake and bound him to the stake.

As they came near to set fire to the wood, they noticed that the King was missing a thumb. Being superstitious, they never ate anyone who was less than whole. So after untying the King, they chased him out of the village.

When the King reached his Palace, he was reminded of the event that had taken his thumb and felt remorse for his treatment of his friend. He went immediately to the jail to speak with his friend.

"You were right" the King said, "It was good that my thumb was blown off." And he proceeded to tell the friend all that had just happened. "I am very sorry for sending you to jail for so long. It was bad for me to do this."

"No," his friend replied, "this is good...Allah Almighty knows best"

"What do you mean, 'this is good'! How could it be good that I sent my friend to jail for a year?"

The King's friend replied: "Remember that the Almighty knows best and if I had NOT been in jail, I would have been with you on that hunting trip."

"He knows what is before them and what is behind them: And to Allah go back all questions (for decision)"
Qur'an: Surah Al Hajj 22:76

Do Not Judge Things or Events by its Immediate Outcome!

Almighty, the Most High is the All-Knowledgeable, the All-Knower...

He chooses to show us things... but sometimes... we are not shown the wisdom behind some things. When we are confronted by circumstances that are not very pleasing.... we are quick to say: "This is not good..." but... is it really? We might not know the purpose behind it. It might turn to be a good thing.... thus when we are faced with any situation.... do not be too quick to judge... always remember.... this life is a test... the good and the bad.... and there is nothing that happens for no reason... our brains are just not gifted enough to understand these reasons yet. Sometimes ... things happen to us for a reason."

Love and Loyalty of Zainab bint Muhammad

noreply@blogger.com (Nawaqif Rehnuma) — Sat, 02 Mar 2013 09:31:00 +0000

Zainab was the daughter of the Prophet (PBUH) and her cousin Abu El'Ass, was Khadeeja's (RA) nephew. He was one of the nobles of the Quraish, and the Prophet (SAW) loved him very much.

One day Abu El'Ass went to the Prophet (SAW) before he had received his mission of Prophethood and said: "I want to marry your eldest daughter". So the Prophet replied: "I must ask her first". He (SAW) went to Zainab and asked her: "Your cousin came to me and he wishes to marry you, do you accept him as your husband?" Her face turned red with bashfulness and she smiled. So Zainab married Abu El'Ass and with their marriage begin a great story of love.

After few years of their marriage Muhammad (s.a) became a Prophet while Abu El'Ass was away from Makkah. Abu El'Ass returned to find his wife a Muslim. When he first came back, his wife said "I have great news for you". He stood up and left her. Zainab was surprised and followed him as she said, "My father became a Prophet and I have become a Muslim". He replied, "Why didn't you tell me first?" Hence a big problem began between the two; a problem of religion and belief.

She told him, "I wasn't going to disbelieve in my father and his message, he is not a liar, and he is "The Honest and Trustworthy". I'm not the only believer; my mother and my sisters became Muslims, my cousin Ali ibn Abi Taleb became a Muslim, your cousin Othman ibn Affan became a Muslim, and your friend, Abu Bakr, became a Muslim".

He replied, "Well, as for me, I don't want people to say, 'he let down his people and his forefathers to please his wife'. And I am not accusing your father of anything". Then he said, "So will you excuse me and understand?" She replied, "Who will excuse and understand you if I don't? I will stay beside you and help you until you reach the truth." And she kept her word for 20 years.

Abu El'Ass remained an unbeliever, and then came the migration. Zainab went to her father and asked him for the permission to stay with her husband. The Prophet (SAW) replied, "Stay with your husband and children".

So Zainab stayed in Makkah, until the battle of Badr occurred.

Abu El'Ass was to fight in the army of Quraish against the Muslims. For Zainab, it meant that her husband will be fighting her father, a time Zainab had always feared. She kept crying out: "O Allah, I fear one day the sun may rise and my children become orphans or I lose my father".

So the battle started, and ended in victory for the Muslims. Abu El'Ass was captured by the Muslims, and news of this reached Makkah. Zainab asked, "What did my father do?" They told her, "The Muslims won". So she prayed to Allah, thanking Him. Then she asked: "What did my husband do?" They said: "He was captured". She said, "I'll send a payment to release him". She didn't own anything of much value, so she took off her mother's necklace, and sent it with Abu El'Ass's brother to the Prophet.

While the Prophet (SAW) was sitting, taking payments and releasing captives, he saw Khadeeja's necklace. He held it up and asked: "Whose payment is this?" They said: "Abu El'Ass ibn Rabee". He cried and said "This is Khadeeja's necklace". As soon as the Messenger of Allah (PBUH) saw that necklace, he had a feeling of extreme compassion and his heart palpitated for the great memory. The Companions who were present there gazed in amazement having being captivated by the magnificence of the situation.

After a long silence, the Messenger of Allah (SAW) stood up and said "People, this man is my in-law, should I release him? And do you accept the return of this necklace to my daughter?" They answered in unison "Yes, Messenger of Allah".

The Prophet (SAW) gave the necklace to Abu El'Ass and said to him: "Tell Zainab not to give away Khadeeja's necklace". Then he (SAW) said, "Abu El'Ass, Can we speak privately?" He took him aside and said, "Allah has ordered me to separate between a Muslim and a disbeliever, so could you return my daughter to me?" Abu El'Ass reluctantly agreed.

Zainab stood on the gates of Makkah waiting for the arrival of Abu El'Ass. When he finally came he said, "I am going away". She asked, "Where to?" He replied, "It is not me who is going, it is you. You are going to your father. We must separate because you are a Muslim". She implored him, "Will you become a Muslim and come with me?" But he refused.

So Zainab took her son and daughter and traveled to Madinah, and for 6 years she refused to remarry, hoping that one day Abu El'Ass would come.

After 6 years, Abu El'Ass was traveling in a caravan from Makkah to Syria. During the journey, he was intercepted by some of the Prophet's companions. He escaped and asked for Zainab's home. He knocked on her door shortly before the dawn prayer. She opened the door and asked him "Did you become a Muslim?" He whispered "No, I come as a fugitive". She implored him once more "Can you become a Muslim?" Again his answer was a negative. "Do not worry." She said, "Welcome my cousin, welcome, the father of Ali and Omama".

After the Prophet (SAW) prayed the dawn prayer in congregation with the people, they heard a voice from the back of the mosque, "I have freed Abu El'Ass ibn Rabee". Zainab had granted Abu El'Ass' freedom. The Prophet (SAW)asked, "Have you heard what I heard?" They all said, "Yes, Messenger of Allah". Zainab said, "He is my cousin and the father of my children and I have freed him".

The Prophet (SAW) stood up and said, "O people, I declare that this man was a very good son-in-law, he never broke his promise, and neither did he tell lies. So if you accept, I will return his money back and let him go. If you refuse it's your decision and I will not blame you for it." The companions agreed, "We will give him his money". So the Prophet (SAW) said to Zainab, "We have freed the one you have freed, O Zainab."

Then he (SAW) went to her and told her "be generous to him, he is your cousin and the father of your children, but don't let him get near you, he is prohibited for you." She replied, "Sure, father, I'll do as you say".

She went in and told her husband, "O Abu El'Ass, didn't you miss us at all? Won't you become a Muslim and stay with us?" But he refused.

Abu El'Ass then took the money and returned to Makkah. Once he returned he stood up and announced, "O people, here is your money. Is there anything left?" They replied, "No, Abu El'Ass, there is nothing left, thanks a lot."

So Abu El'Ass said, "I testify that there is no god but Allah, and Muhammed is His Messenger." Then he went back to Madinah and ran to the Prophet (SAW) as he said, "Dear Prophet, you freed me yesterday, and today I say that I testify there is no god but Allah and you are His Messenger." He asked the Prophet, "Will you give me the permission to go back to Zainab?"

The Prophet (SAW) smiled and said, "Come with me"; he took him to Zainab's house and knocked on her door. The Prophet (SAW) said, "O Zainab, your cousin came to me and asked if he can return to you". Just like 20 years before, her face turned red with bashfulness and she smiled.

The sad thing was, a year after this incident, Zainab died. Abu El'Ass shed hot tears because of her death and drove those who were around him to tears.

Abu El'Ass would cry so profusely that the people saw the Prophet himself weeping and calming him down. Abu El'Ass would say, "By Allah, I can't stand life anymore without Zainab".

Soon his statement became truth. Only one year after Zainab's death Abu El'Ass breathed his last too.

The Doorway to Her Heart

noreply@blogger.com (Nawaqif Rehnuma) — Fri, 01 Mar 2013 18:00:00 +0000

A little boy asked his mother, "Why are you crying?"

"Because I need to" she said.

"I don't understand," he said.

His Mom just hugged him and said, "And you never will."

Later the little boy asked his father, "Why does mother seem to cry for no reason?"

"All women cry for no reason," his dad answered carelessly.

The little boy, still wondering why women cry, finally asked the old wise shaikh (scholar). "He surely knows the answer", he thought. "Ya Shaikh! Why do women cry so easily?"

The Shaikh answered: "When Allah made the woman she had to be made so special. He made her shoulders strong enough to carry the weight of the world, yet gentle enough to give comfort. He gave her an inner strength to endure childbirth and the rejection that comes from her children.

He gave her a hardness that allows her to keep going when everyone else gives up, and take care of her family through sickness and fatigue without complaining. He gave her the sensitivity to love her children under any and all circumstances, even when her child hurts her very badly.

He gave her strength to carry her husband through his faults and fashioned her from his rib to protect his heart. He gave her wisdom to know that a good husband never hurts his wife, but sometimes tests her strengths and her resolve to stand beside him unfaltering. And lastly, He gave her a tear. This is hers and only hers exclusively to use whenever she needs it. She needs no reason, no explanation, its hers."

"You see my son, the beauty of a woman is not in the clothes she wears, the beauty of her face, or the way she combs her hair. The beauty of a woman must be seen in her eyes, because that is the doorway to her heart - the place where love resides."

The little boy got the answer and never asked the question again.