Thankfulness

بسم الله الرحمن الرحيم
Peace and blessings be upon our noble Prophet Muhammad s.a.w. and his progeny and companions.

Have we ever painfully select Oxygen from other gases in our lungs, then distribute it to every cell in our body? Then carefully extract the carbon dioxide from every cell, transport it to the lungs to be exhaled?,

Nope, we merely indulge in the pleasure and blessing of taking in clean air.

Have we ever repaired a cell in our body? Maintain it? Protected it from harm?
Have we ever took the pain to digest our own food? Extract the nutrients from it? Made sure it goes into the blood and is distributed to the proper parts of the body? Every single time we eat? Nope, we merely indulge in the pleasure of eating.

How much effort does it take to see?
Did we go through pain to learn to see?
No, we just merely open our eyes by His Will every day and we get clear vision of the world around us. Did we make sure the photons from objects reach our eyes and took measure of its frequency and interpret them into colours? Nope, We merely indulge in the blessing of vision.
Our eyes, the most sophisticated visual instrument that can never be duplicated by man. It can zoom out to distant objects and zoom in to near objects at the speed of thought!

Do we own ourselves then? Surely this body is not ours for not a single moment in our life do we maintain it, but it is lent to us from One Who is Exalted, Intelligent, Loving, Extremely Powerful yet Subtle and Gentle. All Praises be to the Lord of the Worlds.

“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.
Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.”
(Surah Ali-Imran 190-191)

When this verse was revealed, the Prophet pbuh. cried and stood for prayer for so long in the night till Bilal came to him to call him to the morning prayer. Our lady ‘Aisha then asked him, “What makes you weep when God has forgiven your sins past and present?” He pbuh. replied, “Should I not be a thankful servant?” Why should I not weep when God has revealed to me,” (the above verse)”

Thus we see the Prophet pbuh. the most thankful servant of God, expressing his gratitude with optional devotions to such an extent. Such is his love and gratitude to God. All good deeds are done on the basis of gratitude and love for God and this very basis makes the deed sweet.

When Imam Junayd al-Baghdadi was seven he was asked by his saintly uncle As-Sari about thankfulness and he said, “Thankfulness is that one not disobey God using the blessing (He has given).” We have mentioned many blessings of God in the beginning. They include our faculties and senses which we often use to disobey God. Thus we should continuously aspire and strive to not use these blessings and others in disobedience to God when we are already doing too little non-obligatory devotions.

In every moment there is a blessing to thank for. Our every breath is a blessing/a gift from God which we should use in a way that can make us attain His Good Pleasure. Every step we took and achieved in becoming better people are all thanks to Him, His guidance. Thus we thank Him for every step closer that we draw near to Him instead of applauding ourselves so that He may increase us in guidance, blessings, knowledge etc.. God Most High says, “If you are thankful, I will give you increase” (14:7)

God gave us parents, teachers and guides so that we may learn to be thankful and be grateful to His creatures. We learn how to appreciate them, not to disrespect and hurt them because in the first place we simply can’t repay their kindness. If we can’t respect the platoon commander how are we going to respect and honour the General of the army?

Back to that point about the fact that there is always something to thank for in every moment. This applies even in the event of adversity and calamity for surely there is good in all that happens. The shakir (thankful one) is he who is thankful for what is, and the very thankful one, shakur is he who is thankful for what is not. The shakir is thankful for a gift, the shakur is thankful for a rejection. The shakir is thankful for blessings, the shakur is thankful for adversity. This is probably as adversity removes attachment and love for the world in the heart and makes the heart easier attached to Divine remembrance. Shouldn’t it be then something we should be thankful for?

Thankfulness is recognizing one’s inability to be thankful. One sees that the act of giving thanks is from God’s enabling and thanks God for that and eventually realises that one has no capacity to give thanks.

The one who is immersed or absorbed in love/Presence of God is described in the words of ash-Shibli, “Thankfulness is awareness of the Giver of Blessings, not of the blessings.”

And God Knows best, and He grants success!

References :
Al-Qushayri’s Principles of Sufism

On Fasting – al-Imam ‘Abd Allah al-Haddad

بسم الله الرحمن الرحيم

Increase your good works, especially in Ramadan, for the reward of a supererogatory act performed during it equals that of an obligatory act performed at any other time. Ramadan is also a time when good works are rendered easy and one has much more energy for them than during any other month. This is because the soul, lazy when it comes to good works, is then imprisoned by hunger and thirst, the devils who hinder it are shackled, the gates of Fire are shut, the gates of the Garden are open, and the herald calls every night at God’s command :’O you who wish for goodness, hasten! And O you who wish for evil, halt!”

You should work only for the hereafter in this noble month, and embark on something worldly only when absolutely necessary. Arrange your life before Ramadan in a manner which will render you free for worship when it arrives. Be intent on devotions and approach God more surely, especially during the last ten days. If you are able not to leave the mosque, except when strictly necessary, during those last ten days then do so. Be careful to perform the Tarawih prayers during every Ramadan night. In some places it is nowadays the custom to make them so short that sometimes some of the obligatory elements of the prayer are omitted, let alone the sunnas. It is well known that our predecessors read the whole Qur’an during this prayer, reciting a part each night so as to complete it on one of the last nights of the month. If you are able to follow suit then this is a great gain; if you are not, then the least that you can do is to observe the obligatory elements of the prayer and its proprieties.

Watch carefully for the Night of Destiny (Laylat’ul-Qadr) which is better than a thousand months. It is the blessed night in which all affairs are wisely decided. The one to whom it is unveiled sees the blazing lights, the open doors of heaven, and the angels ascending and descending, and may witness the whole creation prostrating before God, its Creator.

Most scholars are of the opinion that it is in the last ten nights of Ramadan, and is more likely to fall in the odd-numbered ones. A certain gnostic witnessed it on the night of the seventeenth, and this is also the opinion of al-Hasan al-Basri. Some scholars have said that it is the first night of Ramadan, and a number of great scholars have said that it is not fixed but shifts its position each Ramadan, They have said that the secret wisdom underlying this is that the believer should devote himself entirely to God during every night of this month in the hope of coinciding with that night which has been kept obscure from him. And God knows best.

Hasten to break your fast as soon as you are certain that the sun has set, DElay sahur so long as you do not fear the break of dawn. Feed those who fast at the time when they break it, even with some dates or a draught of water, for the one who feeds another at thetime of breaking the fast receives as much reward as he without this diminishing the other’s reward in any way. Strive never to break your fast nor to feed any one else at such a time except with lawful food. Do not eat much, take whatever lawful food is present, and do not prefer that which is tasty, for the purpose of fasting is to subdue one’s lustful appetite, and eating a large quantity of delicious food will on the contrary arouse and strengthen it.

-Excerpt from the Book of Assisstance

Slander and Talebearing – الغيبة و النميمة

بسم الله الرحمن الرحيم
اللّهمّ صلّ على سيدّنا و حبيْبنا وشفيْعنا رسوْل الله محمّد ابْن عبْد الله و آله و صحْبه و سلّم

Excerpt from Reliance of the Traveller, Ahmad ibn Naqib al-Misri, Book R on Holding One’s Tongue

(Nawawi:) Slander and Talebearing are two of the ugliest and most frequently met with qualities of men, few people being safe from them. I have begun with them because of the widespread need to warn people of them.

SLANDER

Slander means to mention anything concerning a person that he would dislike, whether about his body, religion, everyday life, self, disposition, property, son, father, wife, servant, turban, garment, gait, movements, smiling, dissoluteness, frowning, cheerfulness, or anything else connected with him.

Mention means by word, writing, sign, or indicating him with one’s eye, hand, head, and so forth.

Body refers to saying such things as that someone is blind, lame, bleary-eyed, bald, short, tall, dark, or pale.

Religion includes saying that he is corrupt, a thief, cannot be trusted, is a tyrant, does not care about the prayer, does not watch to avoid filth, does not honour his father, does not spend zakat on what it should be spent on, or does not avoid slandering others.

Everyday life includes saying that his manners are poor; he does not care about others; does not think he owes anyone anything; that he talks, eats, or sleeps too much; or sleeps or sits when he should not.

Father refers to saying such things as that his father is corrupt, his father is an Indian, Nabatean, African, cobbler, draper, carpenter, blacksmith, or weaver (if mentioned derogatorily)

Disposition includes saying that he has bad character, is arrogant, a show-off, overhasty, domineering, incapable, fainthearted, irresponsible, gloomy, dissolute, and so forth.

Clothing means saying such things as that his sleeves are too loose, his garment hangs too low, is dirty, or the like. Other remarks can be judged by the above examples. The determining factor is mentioning about a person what he would not like.

TALEBEARING consists of quoting someone’s words to another in a way that worsens relations between them.

The above define slander and talebearing. AS for the ruling on them, it is that they are unlawful, by the consensus of Muslims. There is much explicit and intersubstantive evidence that they are unlawful from the Koran, sunna, and consensus of the Muslim Community.

Allah Most High says:

1) “Do not slander one another” (Koran 49:12)

2) “Woe to whomever disparages others behind their back or to their face” (Koran 104:1)

3) “…slanderer, going about with tales” (Koran 68:11)

The Prophet s.a.w. said :

1) “The talebearer will not enter Paradise”

2) “Do you know what slander is?” They answered: “Allah and His Messenger knows best.” He said, “It is to mention of your brother that which he dislike.” Someone asked, “What if he is as I say?” And he s.a.w. replied, “If he is as you say, you have slandered him, and if not, you have calumniated him.”

3) “The Muslim is the brother of the Muslim. He does not betray him, lie to him, or hang back from coming to his aid. All of the Muslim is inviolable to his fellow Muslim; his reputation, his property, his blood. Godfearingness is here (pointing to his heart). It is sufficiently wicked for someone to belittle his fellow Muslim.”

Mimicking another’s Idiosyncracies

We have mentioned above that slander is saying anything about a person that he would dislike, whether aloud, in writing, by a sign, or a gesture. Anything by which one conveys a Muslim’s (or non-Muslim’s) shortcomings to another is slander, and unlawful. It includes doing imitations of someone, such as by walking with a limp, with a stoop, or similar posture, intending to mimic the person with such a deficiency. Anything of this sort is unquestionably unlawful.

Slander in Published Works

Slander also includes the author of a book mentioning a specific person in his work by saying, “So and so says such and such,” which is unlawful if he thereby intends to demean him. But if he wants to clarify the person’s mistake so that others will not follow him, or expose the weakness of his scholarship so others will not be deceived and accept what he says, it is not slander, but rather advice that is obligatory, and is rewarde by Allah for the person who intends it as such.

Nor is it slander for a writer or other person to say, “There are those [or 'a certain group'] who say such and such, which is a mistake, error, ignorance, and folly,” and so forth, which is not slander because slander entails mentioning a particular person or a group of specific individuals.

SLANDER BY ALLUSION AND INNUENDO

When the person being spoken to understands whom one is referring to, it is slander and unlawful to say, for example, “A certain person did such and such,” or ” A certain scholar,” “Someone with pretensions to knowledge,” “A certain mufti,” “A certain person regarded as good,” “Someone who claims to be an ascetic,” “One who passed by us today,” “One of the people we saw.” This includes the slander of some would be scholars and devotees, who make slanderous innuendos that are as clearly understood as if they were plainly stated. When one of them is asked, for example, how So-and -so is, he replies, “May Allah improves us,” “May Allah forgive us,” “May Allah improve him,” “We ask Allah’s forbearance,” “Praise be to Allah who has not afflicted us with visiting oppressors,” …and the like, from which the listener understands the person’s shortcomings. All of this is slander and is unlawful, just as when one says, “So-and-so is afflicted with what we all are,” or “There is no way he can manage this,” or “We all do it.”

We seek refuge in Allah from falling into any of the above. Indeed safety lies in remaining silent, safety lies in remaining silent, safety lies in remaining silent!

May Allah guide us all. Amin!

Thariqah ‘Alawiyah – On Knowledge by al-’Allamah al-Habib Zain bin Sumaith

بسم الله الرحمن الرحيم
اللّهمّ صلّ على سيدّنا و حبيْبنا وشفيْعنا رسوْل الله محمّد ابْن عبْد الله و آله و صحْبه و سلّم

Excerpts from the Book al-Manhaj as-Saawiy, Syarh Usuul Thariiqah as-Saadah Al Ba’Alawi

Know that the seeking and teaching of knowledge is the highest and foremost act of worship/divine service, a means to get closer to Allah ta’ala based on numerous proofs beyond enumeration.

Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.
(3:18)

Allah ta’ala begins the verse with His Self Exalted is He, followed by His Angels and then the people of knowledge. This is sufficient as an exaltation and veneration for the people of knowledge.

Our Master al-Imam al-Habib ‘Abdullah al-Haddad r.a. said, “Ignorance is the root of every evil and source of every danger.”

Hadiths on the Importance of Knowledge and Possesors of Knowledge

Muawiyah said, ‘I heard the Messeger of Allah s.aw. said, “Whoever Allah desires good (for him/her) He shall grant him/her understanding in religious matters.” (al-Bukhari, 71 & Muslim, 1037)’ The Messenger of Allah s.a.w. said, “Nothing is of more utmost importance for ‘ibadah save understanding of religion.” (al-Baihaqi, Syu’ab al-Iman 1583)

The Messenger of Allah s.a.w. also said, “One Faqih (a person whom is granted understanding of religion) is more feared by Satan than a thousand ‘abid (a person who merely engages is divine worship).” (at-Tirmidhi 2681)

Sayings of the Salaf on the importance of Knowledge and its superiority over excess divine worship

al-Imam ‘Ali bin Abi Thalib said, “Knowledge is better than wealth. Knowledge protects you, while you have to protect your wealth. Knowledge increases when you share, while wealth decreases with sharing. Knowledge empowers while wealth is that which is overpowered. Knowledge grants the knower obedience in his life and a good reputation after his demise. Love for knowledge is a religious injunction. While wealth loses its good/benefit when it is no longer in one’s possession. The possessors of wealth are dead while still living, while the possessors of knowledge live on forever. Physically their have perished but they continue living in the heart.”

He k.w. also said, “Sufficient is knowledge as an honour. One who does not possess it loves claim towards it. Feels pleased to be associated to it (i.e. to be considered as a knowledgeable person). Sufficient is ignorance as an abasement as the ignorant one wants to be free from it and is angered when he/she is associated to it (considered ignorant).”

From Abu Dharr and Abu Hurairah r.a. both of whom said, “One chapter of knowledge that we learn is more beloved to us than a hundred cycle of optional prayers, and one chapter of knowledge that we teach, be it those that we practice or do not is more beloved to us than a hundred cycle of optional prayers.”

Importance of Writing down Knowledge

The Messenger of Allah s.a.w. said, “When the son of Adam dies, his good deeds are no longer accounted save three, charity, beneficial knowledge and a pious son that supplicates for him/her.”

The scholars intrepret that the charity here as wakaf, while beneficial knowledge as writings, transmitted teachings and fatwas issued. Al-Imam An-Nawawi r.a. said, “A teacher should direct his attention towards writing down (knowledge) if he possess that capability. Through writing, one gains a deeper grasp of the realities of knowledge and its details. The knowledge will be more entrenched in the person as the act (of writing) pushes him to do research, careful analysis, study, discuss etc.”

On the Importance of Adab (etiquette) over Knowledge

Ibn al-Mubarak said, ‘We are in need of a little Adab more than a lot of knowledge”. Imam asy-Syafi’i said, ‘Imam Malik said to me, ‘O Muhammad, make your knowledge good and adab fine’”

‘Abdurrahman bin al-Qasim said, “I served Imam Malik for 20 years, 2 of which I took knowledge from him while the remaining 18 years I learnt adab. How I wish that I spent all the years learning adab only.”

It is related that Abu Yazid al-Bustomi r.a. went out to find a man who was well known for his piety. Abu Yazid waited for him outside the mosque and soon saw the man exit the mosque and spat at the outer-wall of the mosque. Abu Yazid immediately left without meeting the man. He said, “A person who is not careful of the adab of the Law, will not be entrusted to the secrets of Allah.”

Supplications and litanies that is of benefit to the seeker of Knowledge

In the book al-’athiyyah al-Haniyyah, al-Imam ‘Ali bin Hassan al-Attas said, “Make as a remembrance of Allah – from the Asma ul Husna a means to aid you in memorizing knowledge, to understand meanings, and speak unique matters concerning them – two of these names, al-Mubdi-u (the Initiator of Creation), al-Khaaliq ( the Creator). Recite them at least 100 times with no maximum limit. The way to recite is to say, ‘ya mubdi-u ya khaaliq.’

He (may Allah be pleased with him) said, “Recite before sleeping (not the translation of course),

“Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.” (2:164)

as it contains numerous benefits, among which include, aiding a person to memorise the Quran, and not to forget whatever that has been memorised. Therefore recite it anytime before sleep be it in the day or at night.”

Things that aid learning and those that hinders it

It is said that there are several things that causes forgetfulness among which include, doing cupping behind then neck ( the dent/space between the skull and neckbone), excessive consumption of fine coriander, eating sour apple, depression, looking upon still water and discharging urine in it, looking at something/one that is crucified, reading too many tombstone inscriptions…eating from something bitten by mice. These are known through personal experiences.

Imam ‘Ali k.w. said, “There are three that increases memory and decreases phlegm/mucus: using the miswak, fasting and Quran recitation.”

Scholars mentioned that consuming 21 red raisins daily helps to strengthen memory and cure many ailments.

“…and say, “My Lord, increase me in knowledge!” (20:114)

اَللَّهُمَّ انْفَعْنَا بِمَا عَلَّمْتَنَا وَعَلِّمْنَا مَا يَنْفَعُنَا وَ زِدْنَا عِلْماً
“O Allah, grant us benefit from that which You taught us, teach us that which benefits us, and inrease us in knowledge” a supplication of our beloved Prophet s.a.w. (at-Tirmidhi 3599) copy and paste onto Word doc and enlarge to see the arabic text.

And Allah knows Best!

To be continued Insha Allah

Humility – Ustadh Usama Canon

بسْم الله الرّحْمن الرحيْم
اللّهمّ صلّ على سيدّنا و حبيْبنا وشفيْعنا رسوْل الله محمّد ابْن عبْد الله و آله و صحْبه و سلّم

The following is a summary of the lecture delivered by Al-Faadhil Ustadh Usama Canon in Al-Falah Mosque on the night of 21 February 2011 after the Maghrib Prayers. I would like to apologize for any inaccuracies or inconsistencies. May we benefit from this, Amin.

Whenever a person feels a sense of pride or arrogance in his/her heart for any quality that he/she possess be it beauty or intelligence, the person should remember that the Messenger of Allah صلى الله عليه و سلم has greater right/claim to that trait (beauty, intellgence etc.) and yet he was the most humble of mankind. In a narration, the Messenger of Allah s.a.w. entered a market with some coins in his possession whereupon he saw a servant-girl crying by the side of the path. The Messenger of Mercy s.a.w. out of concern, asked the girl why she was crying. The girl told him s.a.w. that she had lost the money that was given by her master to buy some provisions. The Messenger of Allah s.a.w. comforted her and offered her his money. She took it and the Messenger s.a.w. went his way. Later, the Messenger of Allah s.a.w. passed by the same area and saw the girl again, crying again. He s.a.w. again asked her and she said that she was already behind time and was supposed to return earlier to her master. She then requested the Messenger of Allah s.a.w. to accompany her back home and intercede on her behalf. He s.a.w. agreed (SubhanAllah! the Messenger of Allah s.a.w., an important man with so many concerns and responsibilities upon his noble back, could spare his time to fulfill the need of a simple servant, this is the peak of humility indeed!)

So the Messenger of Allah s.a.w. arrived at the doorstep of the house and greeted with Salaams. The first and second of which was answered by silence. Upon the third greeting did the inhabitants of the house return the greetings. The Messenger of Allah s.a.w. asked the reason for their delay in returning the greeting and they said that they knew he s.a.w. would often greet three times and therefore wanted to hear his voice thrice before returning the greeting. The Messenger of Allah s.a.w. then interceded for the servant girl and she was not only pardoned but was granted her freedom as well! The Messenger of Allah s.a.w. was active in helping out solve the daily problems of the society.

The deeper significance of humility is found in the hadith in which the Prophet s.a.w. said that “No one humbles himself before Allah but that He raises him.” (Al-Kashani 186). It is related that Hasan al-Basri r.a. whose very presence in the market would cause people around him to weep (due to his spiritual state), one day saw a man who was walking all puffed up with pride and arrogance. He approached the man and told him, “I know you!”, upon which the man replied, “You don’t know me.” Hasan al-Basri said again, “I know you!” The man gave the same reply. Upon which Hasan al-Basri r.a. said, “I know you! Your beginning is despised water (semen), your end is a stinking corpse and in between you have a belly full of waste.” The man was left astounded and repented.

The one who is conscious of his/her humility is not safe (from pride), the one who is conscious of Allah is safe...

Allah ta’ala call upon us to reflect upon everything around us, in Surah Al-Waq’iah He Exalted is He mentioned, “Is it ye who create it, or are We the Creators?” (56:59). Allah uses the “We” to emphasize the Greatness, Magnitude of His Creative Power. (His Names are Plural therefore We is used, but He is One, He is referring here to the effect/reflection of His Name the Creator).
“And ye certainly know already the first form of creation: why then do ye not celebrate His praises? See ye the seed that ye sow in the ground? Is it ye that cause it to grow, or are We the Cause?” (56:62-64)

The vegetables we get from the supermarket, do we take time to reflect upon its true origin? We usually stop before we finally think of Allah as the ultimate source…“See ye the water which ye drink?” Do ye bring it down (in rain) from the cloud or do We? (56:68-69) The water which we used to take wudhu’ earlier…do we stop to reflect upon Allah Who ceaselessly sends it down just for us? In a hadith, it is stated that as it nears the end of time, the heavens will retain a third of its water and the earth would retain a third of its growth, then two thirds and finally both heavens and earth would retain all of them and at that time the sustenance of the believer would be his/her tasbih, SubhanaAllah walHamdu Lillah wa Laailaaha IllaAllahu Allahu Akbar! We really hope we wouldn’t see that day.

In the same surah, Surah al-Waqi’ah, Allah ta’ala mentioned three categories of people, the Ashaabul Yamiin (companions of the Right), Ashaabul Shimaal (Companions of the Left) and the Muqarrabuun (Those who are brought Near). One day, ‘Abdullah Ibn Mas’ud heard a man express his desire to be among the Muqarrabuun. Upon which Abdullah ibn Masu’d (whom was among the close companions and a servant of the Prophet s.a.w.) said to that man, “You are looking at a man (referring to himself) who wouldn’t want to be resurrected (on the Day of Rising) at all!” Thus did the Messenger of Allah s.a.w. instill humility and taqwa in the hearts of his Companions! Sayyidina Abu Bakr r.a. on the other hand one day said to a small bird which landed on a twig near him, “O if only I could be as you, with nothing to account for before the Lord of the Worlds!” Such is the humility of Our Master Abu Bakr As-Siddiq, the one whom was said to have faith equal to none!

For one to develop humility, one should reflect upon his/her state. There are as many as 24,000 people in the world today that die of hunger everyday and 50% of the world population do not have enough water to drink. A practical advice, with regards to worldly affairs, one should always look upon those whom are less fortunate. This helps to cultivate humility and gratitude towards the favour one has been given. The worse type of arrogance is being proud of one’s religiosity, nau’zhubillahiminzaalik. One day a seeker of knowledge in Yemen walked along the streets, fully dressed, beautifully, with his shawl, turban and clean impeccable set of robes. The student passed by a man carrying a cart full of waste upon his shoulder and a thought of disgust occured in the mind of this student. The man turned to him and said, “Verily! this is nothing compared to that thought you harbor in your mind!” Let us reflect, what would it be like if whatever we harbor in our hearts, the sins, the evil and despicable thoughts are made manifest upon our faces. People would say, “Dude what did you do last night?!” and all sorts of questions will arise. The solution to dispel pride in one’s religiosity is to look upon those whom are better in their Religious duties. Those whom are more pious among us and also the stories of pious people we read in books etc. Thus do we measure ourselves, where do we stand.

To be continued InshaAllah, keep me in your Du’as

Lives of Man – al-Habib Kadhim as-Saqqaf

بسْم الله الرّحْمن الرّحيم، اللّهمّ صلِّ على سيّدنا محمّدٍ وآله
وصحْبه وسلِّم

The following is a brief summary of the introduction to the lecture that was given by al-Habib at Tradisi Halaqah sometime in October this year. It is based on a book the Lives of Man by the Pole of Guidance Imam ‘Abd Allah al-Haddad may Allah be pleased with him. The rest of the lecture can be followed in the same dropbox account as previous lectures.

The Life of man is different from all other creations as it is elevated or exalted. The life of an animal is different from vegetation even though both are living things.The life of man is not the same likewise as the life of animals, man can speak but animals are not given speech.

Inanimate objects e.g. rocks are also considered to have a degree of life. They are alive in the sense that they manifest the Divine attributes.

The best of God’s creation is man who in some aspects are more exalted than angels. “We have favoured/honoured the sons of Adam…(to the end of the verse)” Therefore mankind in general be they muslims or non-muslims in themselves are more elevated than the other creations.
Man undergo 5 stages of life, the 1st of which is the stage of the soul without its physical form. This soul is created thus it has a beginning. When asked however regarding its beginning, it is something beyond our ability to understand. No one knows how long ago they were created. In a narration the Prophet s.a.w mentioned, “There is nothing with Allah s.w.t. and before Him there was nothing…

Allah is present before all creations, including the sacred tablet, heaven or hell etc. He is beginningless. The heavens and earth and all other creations are created later in comparison to the Arsy i.e. the Throne. Allah is present without being limited by place and time.Time is itself a creation (a mental construct). Time for us in this life is calculated from movements of the heavenly bodies. Time in this life therefore is different from time in the barzakh/intermediary realm/qabr although in both states we experience time.

When we talk about time and place we associate/relate them to created things. All the six directions are based on man’s perception. Directions are not fixed/absolute for all creatures. Directions are relative e.g. a person is sitting down with a wall in front of him and another wall to his right and behind…when the person turns the wall that was initially in front becomes his behind. If we look at an ant walking on the ceiling, the ant’s below is the ceiling which is our top(above us).

So we say that time and place we can only associate to created things not Allah ta’ala, directions are relative, depending on one’s position while time is based on calculations based on observations of positions of heavenly bodies. Time differs from one place to another different places experience different durations of day and night due to their different position from the sun. There are other planets further from the sun having different duration of day and night. There is 270 hrs of night in a certain planet. So when we talk about the 1st stage of man’s life, we have to state firstly that Allah has no beginning and He created everything which has a beginning including the souls of man. Allah’s attributes are present even before He created anything. Scholars differ as to the stages of life of man some say there are 5 some say 6. This shall be explained later.

Allah created in sequences He created the Pen and the Sacred Tablet (Lauh Mahfuz). Scholars differ regarding the presence of the soul before it is blown into the foetus in the 4th month of pregnancy. They differ whether it is created at the point of blowing into the womb or the soul is already present in the invisible realm beforehand. al-Hafiz Ibn Hajar and Ibn Qayyim differ in this matter…

Roses of the Path

بسْم الله الرّحْمن الرّحيم، اللّهمّ صلِّ على سيّدنا محمّدٍ وآله
وصحْبه وسلِّم

“Indeed in their stories, there is a lesson for people of understanding… (Surah Yusuf :111)

Rabi’ah al-’Adawiyah of Basra

To call her the Ardent Lover of God would be an understatement, she was the unique one of her age who was always busy with devotions throughout the night. Her longing and fear was so intense that she was always in tears. It is related that at the time of her birth, her father saw the Prophet s.a.w. in a dream in which the Prophet s.a.w. gave him good tidings of a saintly daughter whom will intercede for 70 000 people of his community. The following is an anecdote that illustrates her high station and intense Love for Allah compared to the Saintly Men of her age…

Hasan al-Basri, Malik ibn Dinar and Syaqiq Balkhi went to pay her a visit. During which they discussed about veracity in Loving God. “Whoever does not show steadfastness and patience in facing the blows from the Beloved, is not true in his/her claims (towards Love)”, began Hasan. “I smell a trace of egoism in your statement,” Rabi’ah stated. Syaqiq said,”One who does not show gratitude when punished by his/her Master is not truthful in his/her claim.”
“There is still a state that is better,” Rabi’ah added. Malik tried,”Whoever does not bear with patience a trial from his/her Master with a peaceful and elated heart, is not truthful in his/her claim. “This also has room for improvement,” said Rabi’ah.
“Tell us then that which is better,” they asked Rabi’ah.
“One is not truthful in his/her claim (towards Love for God) until he/she becomes oblivious of the blows/trials/punishment because he/she is too absorbed/immersed in contemplating the Beloved. (Subhan Allah!) This is not something unheard of, it is similar to the state of the women of Egypt whom cut their own fingers as they stood amazed at the beauty of Prophet Yusuf a.s. (Joseph). Why should one be amazed (of this state) with regards to Contemplating the Creator?” stated Rabi’ah.

Shaykhul Akbar ibn ‘Arabi compared her to the likes of Shaykh ‘Abd al-Qadir al-Jeylani while Shaykh Farid ad-Din ‘Attar said,” …one who was consumed by the fire of Love, drowned in the longing for God…”

Shams @ Yasminah, Mother of the Poor
This was related by Shaykh ibn ‘Arabi

She lived at Marchena of the Olives where I visited her often. Among the people of our kind I have never met one like her with respect to the control she had over her soul… She had a strong and pure heart, a noble spiritual power and a fine discrimination. She usually concealed her spiritual state, although she would often reveal something of it to me in secret because she knew of my own attainement, which gladdened me…Her spiritual state was characterised chiefly by her fear of God and His good pleasure in her, the combination of the two at the same time in one person being extremely rare among us. I first met her when she was in her eighties.
One day when I was with her, she suddenly looked towards another part of the room and called out at the top of her voice, “Ali, return and get the handkerchief.” When we asked to whom she was speaking, she explained that ‘Ali was on his way to visit her and that on his way he had sat down to eat by a stretch of water. When he got up to resume his journey, he had forgotten the handkerchief. This was why she had called out to him; he had gone back and had retrieved the handkerchief. ‘Ali was at that time well over a league away. After an hour he arrived and we asked him what had happened to him on the way. He told us that he had stopped at some water on the way to eat and that he had then got up and left the handkerchief behind. He went on to tell us that he had heard our lady Shams calling him to return and get it, which he had done.

Nunah Fatimah al-Muthanna
This was related by Shaykh ibn ‘Arabi as well

She lived at Seville. When I met her she was in her nineties and only ate scraps left by people at their doors. Her devotion to God was profound. I was almost ashamed to look at her face despite her age, her face was rosy and soft.
Once on the night of the ‘Eid, Abu Amir, the muezzin, struck her with a whip in the mosque. She gave him a look and left the place feeling very angry with him. In the morning she heard him calling to prayer and said, “O my Lord, do not rebuke me that I was affected by one who calls Your Name in the darkness of the night (muezzin) while other men sleep, for it is my Beloved who is mentioned on his lips. O God, do not censure him because of my feeling against him.”
The next morning the jurists of the locality went after the ‘Eid prayer, to convey their respects to the Sultan. This muezzin, full of worldly aspiration, went in with them. When the Sultan enquired who the fellow might be, he was told that it was only the muezzin. Then the Sultan asked who had allowed him to come in with the jurists and ordered him to be thrown out, which he was. However, after someone had pleaded with the Sultan for him he was left off, although the Sultan had intended to punish him. Fatimah heard about this and said, “I know about it, and if I had not prayed for leniency for him he would have been executed.”
She had married a righteous man whom God had afflicted with leprosy. She served him happily for twenty-four years until he was taken to God’s Mercy. When she became hungry and no scraps or offerings of food came her way she would be content and thank God for His favour in that He was subjecting her to that to which He had subjected his Prophets and Saints. She would say, “O Lord, how can I deserve this great position in that You treat me as You treated Your loved ones?” (Such is the humility of the Folk of Allah)

Stories related by Shaykhul Akbar Ibn ‘Arabi taken from Sufis of Andalusia.