#islamehlp

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): Before His Birth, His Birth and His Childhood

The Prophet is under the Care of his Grandfather, Abdulmuttalib

When our Holy Prophet (PBUH) lost his mother at the age of six, his elderly grandfather took him under his care. Abdulmuttalib, the leader of the Quraysh, had his share of the light of Ahmad. That light (noor) caused him to earn high merits and attributes. Excellent traits like a bright face, kind words, shyness, gentleness, and a superior code of conduct were added to his height, large head, and grandiose appearance. He was patient, clever, thoughtful, chivalrous and generous. Even animals were not exempted from his charity and generosity. He would even think about the hungry animals and birds on the mountains. That light (noor) caused him to earn high merits and attributes. Excellent traits like a bright face, kind words, shyness, gentleness, and a superior code of conduct were added to his height, large head, and grandiose appearance. Even animals were not exempted from his charity and generosity. He always thought and was concerned about the ones that roamed with hunger and thirst on the mountain tops. He was one of the fortunate people who had not separated from the path of light that was in between the vast darkness of the age of ignorance. He was very devoted to Allah and believed in the hereafter. Thus, he did not hesitate to place his most beloved son underneath a knife so that he could fulfill the promise that he had made to Allah. He would have sacrificed his son if the Qurayshis had not intervened. He would distance himself from the ugly rituals of the Age of Ignorance and would also prevent others from participating. At the same time, he would prevent others from the horrible practice of burying infant girls alive. He would always abstain from alcohol and adultery and would try to avert the occurring torture and injustice in Mecca with all his might. He deeply enjoyed entertaining guests. He would pay close attention to his relatives and would show them compassion and loving kindness. Because of this wonderful quality, the Qurayshis would refer to him as “Ibrahim the Second”. When Ramadan entered, he would retreat to the cave of Hira and would be preoccupied with worshipping; he was the first to have started this practice. At the same time, this elderly grandfather knew what loving a child and grandchild was like. It was a great pleasure to love a grandchild as sweet and immaculate as the Master of the Universe (PBUH). Abdulmuttalib truly loved his grandson who disseminated light everywhere. He sheltered our Holy Prophet (PBUH) like a delicate nestling in between his affectionate wings. He did not want to go anywhere without him. Even at this age, our Holy Prophet’s (PBUH) behavior was no different than that of an enlightened person. Immediately, everyone would notice this extraordinary circumstance wherever he went. In fact, from time to time, Abdulmuttalib would first consult with his grandson before he provided any answers to the questions asked during meetings and conversations. At that age, the Prophet was like a sincere friend of his old grandfather, a sympathetic ear and a trustable consultant. However, he always acted respectfully toward his grandfather. Only he was allowed to sit on the seat of his grandfather! A mat would almost always be laid out for Abdulmuttalib upon the shadow of the Kaaba’s wall. None of the children would get on top of this mat. Instead, they would sit around it and wait until their fathers came. Abdulmuttalib would not take any of his children on this mat except for his grandson whom he would hug and place alongside himself. Our Holy Prophet’s (PBUH) uncles would always want to separate him from this mat; however, their father would hinder them and say: “Release my son. By Allah, in the future, his reputation and glory are going to be great”. He would then indicate his everlasting love for his venerable grandson by placing him alongside himself once more while gently rubbing his back. Nobody other than our Beloved Prophet (PBUH) had the courage to wake Abdulmuttalib up while he was sleeping.

[daily-hadith]

Daily Hadith

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

Narrated the uncle of 'Abbas bin Tamim (Radi-Allahu 'anhu):

I saw Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) lying on his back in the mosque and putting one of his legs over the other.

Bukhari Vol. 8 : No. 302  

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 32

Dhikr (Recitation of God’s Names)

Literally meaning mentioning, remembrance, and recollection, in the speech of the Sufis dhikr denotes regular recitation of one or some of God’s Names in the same recitation session. Some spiritual or Sufi orders prefer to recite: Allah (the proper Name of the Divine Being); others recite: There is no god but God, the declaration of Divine Unity; and others recite one or a few of the other Names according to the choice of the order’s master. Like thankfulness, such recitation is a duty of servanthood to be performed both verbally and actively, and also with one’s heart and other faculties of conscience. Verbal recitation ranges from mentioning God Almighty with all His Beautiful Names and sacred Attributes; praising, exalting, and glorifying Him; proclaiming one’s helplessness and destitution before Him in prayer and supplication; reciting and following His Book (the Qur'an); and voicing His signs in nature and the seal special to Him on each thing and event.

Recitation by the faculties of conscience, primarily the heart, consists of reflecting on the proofs of His Existence and Unity, and His Names and Attributes radiating in the book of creation (the universe); meditating on His orders and prohibitions, His promises and threats, and the reward and punishment issuing from His Lordship to design or order our lives; and trying to penetrate the mysteries behind the veil of visible existence by studying creation and following certain spiritual disciplines. In addition, one repeatedly observes the heavenly beauties manifested as a result of such instances of penetration; and thinks that whatever exists in the universe pulses with messages from the high empyrean world, manifesting the meaning of the invisible world and functioning as a window upon the Truth of Truths.

Those who feel this constant pulsing existence, hear the invisible world speaking eloquently, and observe the manifestations of Grace and Majesty through those windows are so enraptured with such unimaginable spiritual pleasure that one hour spent with such pleasure is equal to hundreds of years spent without it. As a result, they advance along their way to eternity lost in Divine gifts and spiritual delight. When the one reciting feels the light of His Glorified Face surrounding all existence, he or she is rewarded with the sight of indescribable scenes and, becoming aware of all other beings reciting God’s Names in its own tongue, begins to mention Him with many of His Names.

Reciting God’s Names sometimes causes the reciter to enter a trance-like state in which one’s self is lost. Those who enter this entranced state or ecstatic contemplation utter such phrases as: There is no existent save He, There is nothing seen save He, and There is no god but God. There are others who, meaning and keeping in mind all Divine Names according to the inclusiveness of their consciousness, pronounce only save God and continue to declare His Unity. These seconds spent in this atmosphere of nearness to God and His company, the seconds of light and radiance, are much happier and more rewarding with respect to eternal life (in the Hereafter) than years spent with no light. This is what is referred to in a saying attributed to the Prophet, upon him be peace and blessings: I have a time with my God when neither any angel nearest to God nor any Prophet sent as Messenger can compete with me. [1]

Active or bodily recitation consists in practicing religion with utmost care, enthusiastically performing all obligations, and consciously refraining from all prohibitions. Verbal profundity and awareness largely depend on active recitation, which also means knocking on the door of Divinity, searching for admittance, proclaiming one’s helplessness and destitution, and taking refuge in Divine Power and Wealth.

One who regularly and intensively mentions God or recites one or some of His Names is taken under His protection and supported by Him, as if having made a contract with Him. The verse: Remember and mention Me, and I will remember and mention you (2:152) expresses this degree of recitation, by which one’s innate destitution becomes the source of wealth, and helplessness the source of power. This verse also means that one’s regular remembrance and worship of God will result in His bestowal of favors and bounties.

Invoking and calling upon Him bring forth His favors. One who remembers Him even while going about his or her daily affairs and preoccupations will find all obstacles removed in both this world and the next. His company will always be felt, and He will befriend one left alone and in need of friendship. If one remembers and mentions Him during times of ease and comfort, His Mercy will reach one during times of trouble and pain. Those who struggle in His way to spread His Name will be saved from humiliation in both this world and the Hereafter. Such sincere endeavors will be rewarded with special favors and ranks that one cannot now imagine.

The desire to mention Him and recite His Names will be rewarded with Divine help, so that such activities can continue and guidance can be increased. The continuation of the second part of the above verse (2:152), that is: Give thanks to Me and do not show ingratitude to Me, suggests a virtuous circle in which a believer passes from recitation to thankfulness, and from thankfulness to recitation.

Recitation is the essence of all types or acts of worship, and the origin of this essence is the Qur'an. Then come the luminous, celebrated words of the Prophet, to whom the Islamic Shari'a was sent. All recitation, whether audible or silent, attracts and embodies the manifestations of the light of God’s Glorified “Face.” It also denotes proclaiming God to all human beings and jinn, and spreading His Name throughout the world in order to show one’s thankfulness for His manifest and hidden favors. When there is almost no one left to proclaim His Name, existence will be meaningless. According to the Prophet, upon him be peace and blessings, the universe’s total destruction will take place when there exist almost no people to proclaim His Name. [2]

Recitation, irrespective of its style, is the safest and soundest way leading to God. Without it, it is difficult to reach God. When the traveler remembers Him in his or her conscience and puts this remembrance into words with his or her tongue and other faculties, an inexhaustible source of support and (spiritual) provision is tapped.

Recitation signifies a journey toward Him. When one starts to mention Him or recites His Names both verbally and through feelings and actions, as well as in one’s heart as a chorus, one enters a mysterious lift ascending to the realm where spirits fly. Through the slightly opened doors of the heavens, indescribable scenes are beheld.

There is not a specific time for reciting God’s Names. Although the five prescribed daily prayers, the chief act of worship, are performed at the five appointed times and cannot be performed at certain times (e.g., during sunrise and sunset, and when the Sun is at zenith at noon), a believer can mention God and recite His Names whenever he or she wishes: They mention God standing, sitting, and lying down (3:190). There is no restriction of time or manner on reciting God’s Names.

It is hard to find in the Qur'an, the Sunna, and the books of the early righteous scholars anything more strongly recommended than the recitation God’s Names. From daily prayers to holy struggle in His way, it is like the soul or blood of all worship. The profundity of recitation is proportional to the depth of feeling for God. Sufis call this “peace of heart” or" witnessing.“

Some mention God Almighty and reach Him in their hearts by a mysterious way; others know Him by their conscience and feel His constant company by means of the point of reliance upon Him and seeking His help in their inner worlds. Since they remember Him uninterruptedly, always mention Him with their heart and conscience, always feel Him in their being, and live fully aware of His constant Presence, they regard mentioning Him (verbally) as heedlessness and ignorance of Him. One who has reached this degree of dhikr says: God knows that I do not remember Him to mention Him just now. How should I remember and mention Him now, seeing that I have never forgotten Him?

[1] Al-‘Ajluni, Kashf al-Khafa’, 2:173. [2] Muslim, “Iman,” 234.

[lifeofresulullah]

The Life of The Prophet Muhammad:   The Treaty of Hudaybiyah and Calling the Great States of the World to Islam

The Expedition of Sons of Murra

(8th year of the Migration, the month of Safar)

Four hundred of the soldiers in the army that besieged the Muslims during the Battle of Khandaq and that was led by Abu Sufyan b. Harb belonged to Sons of Murra.Besides, they had martyred 28 out of 30 mujahids of the team led by Bashir b. Sa’d that the Messenger of God had sent to punish them.

The Messenger of God wanted to teach this tribe, which was an enemy of Islam, a lesson. Therefore, he sent two hundred mujahids led by Ghalib b. Abdullah against Sons of Murra.

Ghalib b. Abdullah and the mujahids with him approached Sons of Murrah. He addresses the mujahids there saying, “Do not disobey me! The Messenger of God (pbuh) said, ‘A person who disobeys a commander appointed by me is regarded to have disobeyed me.’ Accordingly, if you disobey me, you will be regarded to have disobeyed the Prophet.”

Upon the order of their commander, the mujahids attacked Sons of Murra very early in the morning uttering takbirs. The mujahids killed many of them and captured their wives and children; they captured many camels, cattle and sheep as booty.

Usama Kills a Person Thinking that he was a Polytheist

Hazrat Usama b. Zayd followed a person called Mirdas b. Nahik and killed him thinking that he was a polytheist. He told  Ghalib b. Abdullah, his commander, about it.

“I followed someone. Just as I was going to hit him with my sword, he said ‘La ilaha illallah (There is no god but Allah)’.”

Ghalib b. Abdullah asked, “Did you put your sword into its sheath then?”

Usama said, “No, I killed him.”

All of the mujahids said, “By God, you did something that we were not ordered; you killed someone who said, ‘La ilaha illallah’.”

Usama felt very sorry for what he had done.

Then, Ghalib b. Abdullah returned to Madinah with the mujahids.

“Did You Split Open his Heart?”

When they arrived in Madinah, Usama told the Prophet about the incident.

The Messenger of God got very furious and said, “O Usama! You killed someone though he said, ‘La ilaha illallah’?”

Usama alleged an excuse: “O Messenger of God! He said, ‘La ilaha illallah’ because he was afraid of the sword.”

The Messenger of God got more furious when he heard Usama’s excuse and said to him, “Why did you not split open his heart and see whether he was telling the truth or not?”

Usama, whom the Messenger of God loved a lot and generally rode on the same camel with, said,

“The Messenger of God (pbuh) repeated that sentence so much that I said to myself, ‘I wish I were a new Muslim that day and had not killed him.’”

It is necessary to state here that this sentence of Usama was an exaggerated expression of the agony he felt not the reality. When Usama killed the man without paying attention to his utterance of kalima at-tawhid, he probably acted upon the apparent meaning of the verse: “But their (unbelievers’) professing the Faith when they (actually) saw Our Punishment was not going to profit them.”Therefore, the Prophet only rebuked them; he did not order him to pay ransom.  

“…Say not to anyone who offers you a salutation: ‘Thou art none of a Believer!’”The verse above was sent down upon this incident.

[tawakkull]

HADITHS ON SPIRITUALITY: 

10. Contentment

Abu al-Abbas Muhammad ibn Ya’qub al-Asamm apprised us that al-Rabi’ ibn Sulayman told us that Asad ibn Musa told us that Abu Bakr al-Dahiri told us that Thawr ibn Yazid told us, on the authority of Khalid ibn Muhajir, on the authority of Ibn Umar, who said:

The Messenger of Allah said, “O Son of Adam, you have what suffices you yet you desire what corrupts you. O Son of Adam, you are neither content with little nor sated by plenty. If you reach morning sound in body, secure in route and property, and with your day’s supply of food, then may the world be forgotten.1”2

______________________

1 i.e. Beyond basic needs, the world is but a digression.

2 After indicating the narration’s weakness, al-Sakhawi added, “However, this hadith has corroborating narrations.”

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 75

The Origin and Evolution of Sufism

The argument goes on as follows: God has made this world a testing ground. The divine test can be carried out only in interaction with others when a man has regular dealings with other men and acts with the thought of God in his mind. It is in the discharge of his worldly duties that he is tested as to whether or not he has really imbibed the true Islamic spirit. God has not told the man to worship Him formally twenty-four hours a day. Therefore, if a man follows this path, the path of constant formal worship, it amounts to a willful shift in emphasis.

According to the Qur’an, God desires man to remember Him continuously, but while taking part in all the lawful activities of the world. That is why the great importance given to the chanting of certain words and phrases for long hours at a time, as advocated by the Sufis, amounts to a shift in emphasis. In the Indian context, the Sufis definitely came under the influence of the spiritual exercises of the yogis and the practices of the bhagats.

The early Sufis, first and foremost, laid stress on the renunciation of worldly pleasures. They also emphasized the fear of God and Judgement Day, and the need to center one’s thoughts on the fact that on the Day of Judgement one would be judged according to his good and bad deeds. Thus there are the famous early Sufis like Abu Darda (a companion of the Prophet), Hasan al-Basri (642-728), and others, who used to remember God most of the time, pray to Him and cry to seek His pardon. When asked why they did so, they would reply that even if they had not made any intentional mistake that required repentance, they might have made an unintentional mistake. For this, they sought God’s forgiveness by resorting to nafl prayer, remembering God, reciting the verses of the Qur’an, and living in fear of Him.

The most characteristic aspect of the life of the early Sufis was their desire for non-involvement in the matters of the world. This was the point of departure from the spirituality of the Companions of the Prophet, for we find that the Prophet and his companions, as well as their companions, performed all their worldly duties and, in doing so, they remembered God. They believed that if they continued to remember God in the midst of performing all the necessary mundane activities, their reward would be doubled – they would receive one reward for discharging the obligatory duties and another for remembering God at times other than those of formal worship.

The early Sufis were known for their asceticism. Poverty was their ideal. They thought that it was the world that distracted their attention from God. So, if they desisted from accumulating worldly things, they would be spared distraction, be able to achieve a high level of concentration and, as a result, their prayers would attain an exceptional quality.

[lifeofresulullah]

The Life of the Prophet Muhammad (PBUH): The Battle of Badr and Afterwards

Some other important events of the 2nd Year of Hijrah

Fasting in Ramadan is Rendered Fard

Fasting in Ramadan was rendered fard one month after the qiblah was changed to the Kaaba and in the beginning of the 18th month after Hijrah, in the month of Saban. The following were stated in the verses regarding fasting:

“O ye who believe! fasting is prescribed to you as it was prescribed to those before you that ye may (learn) self-restraint…

Ramadan is the (month) in which was sent down the Qur'an as a guide to mankind also clear (Signs) for guidance and judgment (between right and wrong).

So everyone of you who is present (at his home) during that month should spent it in fasting, but if anyone is ill, or on a journey, the prescribed period (should be made up) by days later.

Allah intends every facility for you He does not want to put you to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful!”

Fasting in Ramadan is one of the five pillars of Islam.

Ibn Umar (may Allah be pleased with him) reported that the Messenger of Allah stated the following:

“Islam is based on five things: testifying that there is no god but Allah and that Muhammad is His Messenger, establishing the prayer (salah); paying the zakah (wealth-tax), performing the Hajj and fast in Ramadan.”

Sadaqa al-Fitr is Rendered Wajib

Toward the end of the month of Ramadan of the same year, sadaqa al-fitr was rendered wajib.

The Messenger of Allah ordered that every rich Muslim, whether young or old, free or slave, male or female, give one sa’ (1040 dirhams) (3) of dry dates or one sa’ of barley or raisin, or one mud (half a sa’) of wheat to the poor before the prayer of eid.

The First Eid Prayer is Performed

When the crescent of Shawwal was seen and when the sun rose in the morning, the Messenger of Allah ordered Muslims to break their fasts and to go to the open praying area for the eid prayer. Then he went to the open praying area and led the eid prayer there before the khutbah (sermon) and without adhan or iqamah.

When the Messenger of Allah honored Madinah, the people of Madinah had two festival days. The Prophet said to them, “Allah gave you two better festival days: eid al-fitr (Ramadan Festival) and eid al-adha (Sacrifice Festival).”

The Messenger of Allah always performed eid prayers in the open praying area. The open praying area of Madinah was at the east gate of the city of Madinah.

The Prophet always walked to the open praying area. He went to the open praying area from one way and returned from another way. He always ate something before he set off for the prayer of eid al-fitr. He generally ate a few dates.

Zakah is Rendered Fard

Zakah was rendered fard in the 2nd year of Hijrah after the fasting of Ramadan was rendered fard and sadaqa al-fitr was rendered wajib.

Zakah is a financial kind of worshipping for rich Muslims that involves giving a certain amount of their goods, property or money to the poor every year.

Zakah is one of the five pillars of Islam. It was ordered in the Quran: (an-Nur, 56; al-Muzzammil, 20; al-Hajj, 78; al-Baqara, 110). It is mentioned in 32 places in the Quran together with prayer (salah)

The Prophet stated the following in a hadith:

“Every day in the morning, two angels come down and one of them says, ‘O my Lord! Give to those who give zakah and sadaqa and spend their property for the sake of Allah the amount that they spend’. The other one says,  ‘O my Lord! Destroy the property of those who do not give zakah or sadaqa!”

Death of Hazrat Ruqayya

Hazrat Ruqayya, the daughter of the Prophet who was married to Hazrat Uthman, became ill during the Expedition of Badr.  Hazrat Uthman stayed in Madinah to look after her upon the order of the Prophet. He could not go to Badr. When Zayd b. Haritha brought the news of the Victory of Badr to Madinah, Hazrat Ruqayya had died.

Umm Ayman washed her dead body. Hazrat Uthman led her janazah prayer and buried her in the cemetery of al-Baqi.

Hazrat Ruqayya was born after Hazrat Zaynab when the Messenger of Allah was 33 years old. She became a Muslim together with Hazrat Khadija, her mother. Then, she married Hazrat Uthman. Hazrat Uthman migrated to Abyssinia with her. When the Messenger of Allah saw that they were migrating together, he said, “After Lot (pbuh), Uthman is the first person to migrate in the way of Allah with his family.”

Abu Darda Becomes a Muslim

Abu Darda Uwaymir b. Sa’laba became a Muslim during the Expedition of Badr.

Abdullah b. Rawaha (may Allah be pleased with him) was an intimate friend of Abu Darda. One day, Abdullah took an adze and broke the idol in Abu Darda’s house. When Abu Darda returned home, his wife told him about it. Abu Darda started to think and said to himself, “If this idol had been useful, it would have protected itself!” Then, he went to the Prophet to become a Muslim.

When Abdullah b. Rawaha saw him coming from a distance, he said, “O Messenger of Allah! Abu Darda is coming. He is probably coming here to see us!”

The Messenger of Allah said, “He is coming here to become a Muslim. My Lord had informed me beforehand that Abu Darda would be a Muslim!”

When Abu Darda went to the presence of the Prophet, he became a Muslim. His family had embraced Islam before him.

Hazrat Fatima Marries Hazrat Ali

Hazrat Fatima married Hazrat Ali five months after the Messenger of Allah honored Madinah in the month of Rajab. Their wedding was in the month of Dhul-Hijjah in the 2nd year of Hijrah after the Battle of Badr.

Hazrat Fatima was the youngest and his most beloved daughter. Whenever the Prophet returned from a battle or expedition, he went to the mosque first to perform a prayer of two rak’ahs and then he went to Hazrat Fatima; after that, he went to his wives.

Hazrat Aisha (may Allah be pleased with her) narrates:

“I have never seen anyone whose words and speech resemble those of the Messenger of Allah. When Fatima came, the Messenger of Allah would welcome her with compassion and greet her by saying, “Welcome!” I have never seen anyone more straightforward than Fatima.”

The walking style of Fatima (may Allah be pleased with her) resembled that of the Prophet a lot.

Once, Hazrat Aisha was asked, “Who was the most beloved person for the Prophet?”

Hazrat Aisha answered, “Fatima”

When she was asked, “Who was the most beloved man for the Prophet?”, she answered, “Fatima’s husband.

The Prophet Sends Someone to Makkah to Bring his Daughter Hazrat Zaynab

Among the captives of Badr was Abu As b. Rabi, the husband of Hazrat Zaynab and the son-in-law of the Prophet. As we mentioned under the topic of the captives of the Battle of Badr, Abu As went to Makkah when he was released. Abu As had prevented Hazrat Zaynab from migrating before; however, this time he let her go.  

The Messenger of Allah sent Zayd b. Haritha and somebody from Ansar to Makkah a month or less than a month after the Battle of Badr and they brought Hazrat Zaynab.

Death of Uthman b. Maz’un, from Muhajir Muslims

He is the first muhajir Muslim buried in the cemetery of al-Baqi.

The first Eid al-Adha Prayer is Performed

The Messenger of Allah reached Madinah on the ninth of the month Dhul-Hijjah from the Expedition of Sawiq. The next day, that is, the tenth of Dhul-Hijjah, he went to the open praying area with Muslims. He led the two-rak’ah eid al-adha prayer without adhan or iqamah. He recited a sermon after the prayer. In the sermon, he ordered Muslims to sacrifice animals. He himself sacrificed two animals. While slaughtering one of the fleshy white rams, he said,   “O Allah! This is on behalf of my ummah, who witness your oneness and what came to me from you.” While slaughtering the second one, he said, “O Allah! This is for Muhammad and the household of Mu¬hammad. He himself, his household and the poor ate from the meat of the second ram.

That was the first eid al-adha in Islam!

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 63

Tasawwuf is To Reach Perfectıon Through The Qur’an And The Sunnah

Part 3

When tasawwuf, which includes the depths of ma’rifah and taqwa, the spiritual and inner aspect of the religion is ignored, what remains is a mere collection of barren rules.

Certain circles in our day in particular who claim they possess competence in tasawwuf and present themselves as such, consider only the inner aspect, making light of the shari’ah or the outward principles of the religion. This is a patent sign of how distant they are from the reality of tasawwuf.

Such people who open the door to self-centered compromises with statements like ‘As long as your heart is pure you do not need to do a great number of good deeds’ have no connection whatsoever with true tasawwuf which in fact serves the shari’ah.

For instance, in our day, some people who are distant from the true spirit of the Mathnawi al Sharif, and who have overlooked the aspects of wajd (spiritual ecstasy) and taqwa (God-consciousness) which is from the Mawlawi way, have turned the sama, which is, in reality, a form of dhikr, into a folk dance and musical performance accompanied by an orchestra.

Whereas in actual fact, in the first 18 verses, Mawlana Jalaluddin Rumi has the following to say to those heedless people who listen to what he has to say but do not perceive his real aim and purpose:

I have cried out in every gathering and every assembly. I have consorted with people of good and bad character. Everyone befriended me in accordance with his own understanding. However, they did not perceive the secret within me.

My secret is not remote from my cry. But not every eye has the light with which to see, nor does every ear have the power with which to hear.

Inexperienced and unripe spirits cannot understand the state of the mature and ripe. In that case, we shall keep the matter short!’

In addition, as with all true Friends of Allah, Rumi’s source is undoubtedly the Holy Qur’an and the sunnah. He proclaims this truth for all the world to hear, in one of his quatrains:

‘As long as I am alive I am the servant of the Qur’an. I am the dust upon the path of the prophet Muhammad (saw). If anyone transmits anything, however small, from me that is not in line with this, I deplore that person and I deplore his words’.

With this declaration then, Mawlana Rumi open-ly presents himself as the slave and servant of the Qur’an and the dust on the illuminated path of the prophet Muhammad (saw). That is the steady leg of his compass is ever connected to the shari’ah and he is an effort to organize his life in accordance with the directives of the Holy Qur’an and the sunnah.

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 62

Tasawwuf is To Reach Perfectıon Through The Qur’an And The Sunnah

Part 2

Yet still, on the horizons of ma’rifah, which is the virtue of the Knowers of Allah, the following principle is valid – ‘Friendship with Allah cannot coexist with selfishness and the feeling that you possess anything…’

As is stated in the Holy Qur’an:

‘Allah hath purchased of the believers their lives and their goods in return for Paradise…’ (Tawbah, 9:111)

The measure of friendship is sacrifice. For those who advance along the path of friendship with Allah, the existence of the servant is ‘nothing’ and is in fact non-existent. All creatures are totally dependent on Almighty Allah in order to exist and to continue their existence. There is nothing that can come into existence on its own nor can it sustain its existence, independent of the will and power of Allah. The only existent that is not dependent on another for its existence is the Necessarily Existent One, that is, Almighty Allah.

Tasawwuf is the art of knowing Almighty Allah from the heart.

Tasawwuf is another name for taking iman and carrying it forward to sublime and mighty horizons such as the state of ‘ihsan’.

Tasawuuf is the discipline of refinement. It is the path to taqwa that allows one to shun all things that distance one from Allah. It is a form of spiritual training that controls the greedy ambitions of one’s nafs and allows one to uncover the potential in the spirit.

Tasawwuf is a spiritual school in which the soul is purified and the heart cleansed under the guidance of righteous teachers who are the heirs of the prophet Muhammad (saw).

Tasawwuf is a battle against the nafs in which there is never any truce.

Tasawwuf is the ability to remain a friend of Allah by being content with His divine decree in every circumstance. It is to keep one’s heart in balance in the face of the ups and downs of life and its sweet and bitter surprises. It is to avoid becoming spoilt by wealth and feeling constricted by poverty. It is to know that the hardships that befall one are each a divine test and a means to purification. It is to abandon complaints and whining and become a ‘beautiful servant’ by being in a constant state of praise and thankfulness.

Tasawwuf is when a believer has perfected themselves both physically and spiritually and then turns to creation with a selfless heart feeling the responsibility to compensate for their deficiencies and needs.

Tasawwuf is to follow the Holy Qur’an and the sunnah, perceive the profoundness of the divine and prophetic directives within one’s heart and attempt to apply them to every aspect of their lives.

In short, tasawwuf is to come to know the Messenger of Allah through love for him, to adopt his elevated character, personality, and manners, and to struggle to live this religion in a way that is in harmony with its essence and spirit, in a state of ecstasy.

Anything else which contradicts these principles and is not measured against the Holy Qur’an and the sunnah of the prophet (saw) is false, however much it may be attributed to tasawwuf.