Posts Tagged ‘Quran’

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Amir-e- Kabir Mir Syed Ali Hamdani (RA) the saint and his saintly works are integral to ‘K’ narrative of more or less 750 years –mid 14th century onwards. Study of Kashmir from any perspective—historical, socio-cultural, economic would be incomplete without reference to the much revered Amir-e-Kabir. His work and deft approach impacted all aspects of human activity in Kashmir. Irrespective of his ethnicity, his footprints could be seen from Hamadan, across Central Asia—where he lies buried in Khatlan to Kashmir. In Kashmir, his name is associated with a change, which was nothing short of a renaissance.

Amir Kabir’s name reverberated on social networking site a week or two back, as academicians, politicians’ journalists and netizens engaged in a passionate discussion on anthem of Kashmir University. It was pointed out that Amir-e-Kabir did not figure in the anthem, on the basis of his ethnicity being different. It needs to be asked—could a wandering saint of Amir Kabir’s stature stay encaged in narrow confines of ethnicity.  Strange, it might seem in Hamadan, he is hardly a household name as he is in Kashmir, though there are references to him in the literary hub. I should know it, as for over a decade, I worked in hospitals in cities close to Hamadan. Hamadan formed a place; I frequently visited, as some of my friends were posted there in various hospitals.

Amir-e-Kabeer’s period of stay in Kashmir weighed with the impact he had should add lustre to his immense input. The stay is related to be in three phases, comparatively shorter than the stay of his son—Mir Mohammad. On the sheer impact, what better we could have than the light Allama Iqbal throws on it. The way he illuminates it is dazzling:

Jumla ra aa’n shah’e darya asteen

Daad ilm va sanat va tahzib va deen

The couplet makes out that Shah-e-Hamadan with his inclusive approach and oceanic vision provided (to Kashmiris) knowledge, industry, culture and religion…could there be a greater proof that Shah-e-Hamadan identified with the needs of Kashmiris in multiple spheres and contributed liberally. He mingled with Kashmir to the extent of becoming an everlasting part of the vale, as Allama Iqbal makes out in the couplet preceding the one noted above:

Syed-e-aa’n Kishwar menu nazir

Mir va darwesh va salatin ra misheer

Syed of the country a la paradise

Guide of nobles, the saints, the sultans

Allama Iqbal glues him to the paradise of Kashmir.  It worked to Mirs’ (nobles) darweshs’ (saints) and sultans consulting Shah-e-Hamadan for guidance. It is related that Sultan Shuhab-ud-Din Shahmiri (1354-1373 A.D) sought his audience.

Allama Iqbal in his masterly Kashmir related Persian poem captioned ‘Ziyarat e Amir-e-Kabir Mir Syed Ali Hamdani va Mulla Tahir Ghani Kashmiri’ imagines a Kashmir conference by the side of Hauz-e-Kauser, a well in the paradise. The poem forms a part of ‘Javid Nama’ a poetic treatise on flight of imagination, as Iqbal with his mentor Maulana Rumi sets on heavenly trail. Iqbal is seen feverish in anticipation of meeting his friends; a galaxy gathers—Rumi, Iqbal, Mir Syed Ali Hamdani and Ghani Kashmiri to dwell in ‘K’ related issues.  Rumi calms Allama by advising him to get over his anxieties.

Guft Rumi unche mee ayad nigar

Dil ma’dah ba unche be’guzasht pisar

Rumi says whatever you may get to see

Whatever passed, lose not your heart, son

Rumi further asks Iqbal to listen to Tahir Ghani’s tunes:

Shair’e rangeen nawa Tahir Ghani

Fukur’ou batin ghani zahir ghani

Tahir Ghani is introduced as a colourful poet, who lived a life of penury, yet his penury has a ring of richness, outwardly and inwardly too he is rich. The richness in the poetic tone shows Tahir Ghani’s state of contentment. Ghani is thus at peace with himself.  Rumi wants Iqbal to imbibe the state of peace, so that his state of restlessness over what is happening to Kashmir is set to rest. The prevailing scenario may not upset him, seems to be the advisory note of Iqbal’s mentor—Peer-e-Rumi.   Ghani’s tunes are registered, so is the presence of high bred Syed (read Amir-e-Kabir). He is introduced as a Syed of Syeds (Syed-ul-Sadat) and a leader of Iran (Salar-e-Ajam), who shapes destiny of nations (Mamar’e’Taqdeer’e’Umam: read Kashmir):

Syed-ul-Sadat’ Salar-e-Ajam

Daast ou mammar’e’taqdeer’e’umam

Allama’s statement is elaborate on Syed of Syed’s shaping the destiny of Kashmir and becoming an integral part of ‘K’ narrative. And, the poet traces his impeccable pedigree:

Ta Ghazali dars’e Allah’ho girift

Zikr va fikr az doodh’maan’e ou girift

Ghazali, relates Iqbal, until he grasped the essence of faith in one and only God had to rely on ancestors of Amir-e-Kabir to impart the all-important lesson. Imam Ghazali (1058-1112 A.D) who lived three centuries before Shah-e-Hamadan was the student of his ancestors. Ghazali’s stress on faith taking precedence over logic and reason is an important chapter in Islamic literary stream. It might be added though Ghazali in his dissent on Greek thought of primacy of logic and reason stressed on faith having its own logic.

The impeccable pedigree in Islamic realm, the immense impact on ‘K’ narrative makes it preposterous to even imagine that Ami-e-Kabir does not belong to Kashmir a la Tahir Ghani Kashmiri, irrespective of their Persian ethnicity. ‘K’ narrative owns him as much as it owns Kashmir being the citadel of Buddhism of yore hosting international conventions on Buddhist thought.

Yaar Zinda, Sohbat Baqi [Reunion is subordinate to survival]

Dr. Javaid Iqbal

(Author is doctor in medicine, a social activist, and a senior columnist)

 

 

 

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In the Name of Allah, Most Merciful and Compassionate
All praise to Allah, Lord of the Worlds. And salutations and greetings upon our master Muhammad and upon his family and companions.
I intend to study and teach, take and give a reminder, take and give benefit, take and give advantage, to encourage the holding fast to the book of Allah and the way of his messenger, and calling to guidance and directing towards good hoping for the countenance of Allah and His pleasure, proximity and reward, transcendent is He.
Rahma of Allah…mercy of Allah (Exalted is He) is perfuse and celestial!
It is earthly causes that bring about the mercy of Allah (Exalted is He), such as gatherings of remembrance, Quran recitation, remembrance of The Prophet (upon him be peace), general remembrance, having presence of state of heart and mind and so forth.
Those who enter gatherings will have a special type of mercy envelop them due to their special type of remembrance.
Different types of remembrance will receive a special type of mercy, it is said ‘they are a people where their companions with them will not be evil’ Meaning those who sit with
them in remembrance.
That which descends by the remembrance of Prophet (upon him be peace) is different from that other than that.
Mercy descends on the soul and the body. The nature of mercy is dependent on the nature of the soul it descends on.
The gifts of Allah (Exalted is He) are not barred from anybody, Allah (Exalted is He) gives to all.
The gifts take residence in the hearts of men; they are related to the nature of the souls and
hearts of the receiver.
The gifts Allah gives are related to the Messenger (upon him be peace); remembrance of him on this night and during the day.
All of us have a portion on Friday that Allah (Exalted is He) gives to us, especially on the night of Friday.
On Friday night the sustenance of the Prophet (upon him be peace) flows profusely.
*Oh Allah make our portion profuse from the rahma of the Prophet and from his compassion, may Allah increase us in desire, love and connection of the Prophet.*Allahumma Ameen. Allahumma Ameen. Allahumma Ameen.
Gatherings of knowledge are articulations that stem from our soul to the Messenger (upon him be peace). A direct connection.
He is alive in the grave, the intimidate realm and we speak unto him in that realm with the
tongues of our mouth and the tongues of our soul.
This night whoever practices 5 sunnah acts, Allah (Exalted is He) will give them a special type of His bounty, variant gifts will Allah (Exalted is He) but special on this night (sorry I only took down the first two):
1. Surah Kahf (reciting it)
2. Making the intention for Jummah, and the one who makes this intention and performs ghusl not to only cleanse his body but also to cleanse him eternally is a sunnah. Humans are earthly and the soul, the soul is not buried or nourished by earth, the soul is
nourished and washed when the physical is washed and nourished but only by sincere intention. The soul is nourished through remembrance, though the Book of Allah and fragranced inwardly and illuminated like it on the outward. At death when the believers’ soul ascends, a light emanates unlike the death of the disbeliever. The souls are nourished in remembrance of the Prophet (upon him be peace), it inclines to him with increased knowledge of him. Souls have become heedless due to becoming imprisoned in bodies, souls that know him are proximate to him. The Qasaid remind the soul of its original love of Allah (Exalted is He) and His Messenger (upon him peace), but in the dunya (the world) obstacles have come in its way, fleeting objects that have
distracted its love away from Allah (Exalted is He) and the Prophet (upon him be peace). The love of righteous deeds, righteous believers, and love of the Messenger (upon him be peace) is a sign of Allah’s love for his servant. A person will love a believer, someone who is close to Allah and on His path until the veils will be removed to uncover that his love wasn’t solely for the man of God but rather it was love for Allah (Exalted is He) and His Messenger (upon him be peace).
‘Oh Allah! Allow us to love you, allow us to love those who love you and allow
us to love that which facilitate your love.’Allahumma Ameen. Allahumma Ameen. Allahumma Ameen.
If the Prophet (upon him be peace) had not taught us how to make this supplication then the door to the love of Allah (Exalted is He) would have been
firmly shut, through this great dua the Prophet (upon him be peace) has given us permission to go unto Allah (Exalted is He) requesting His love, the Prophet (upon him be peace) didn’t say, ‘say this dua once, twice or 100 times’ but say it continuously, the more we beseech Allah (Exalted is He) with this, the more proximate the reality becomes, ‘Our Lord listens and gives, His store houses are full, it never declines but increases.’The first degree is for someone to have a desire for this and seek it from Allah (Exalted is He), the beautiful thing is that Allah (Exalted is He) has placed these gifts in His store house and He (Exalted is He) has given the key to these store houses and placed them in the hands of every single Muslim. These keys are not made out of gold or silver but they are duas placed in our hands.
We ask Allah (Exalted is He) for every good that His knowledge has encompassed and we seek refuge with Allah (Exalted is He) from every evil His knowledge has encompassed. May Allah (Exalted is He) construct us with wellbeing and obedience, may He (Exalted is He) clothe the hearts with love of Him and His Messenger, may He (Exalted is He) clothe our souls with gnosis and our secrets with endeavor such that we worship Allah (Exalted is He) as we see Him, may we live eternally with the light of al Mustafa and with felicity in this life until the day we meet Him and our Beloved (upon him be peace) and those from the Muslims who say la ilaha illallah.
Allahumma Ameen. Allahumma Ameen. Allahumma Ameen.
(Taken from Habib Kadhim’s reminder on the Trodden Path Retreat 1432/2011 on the blessings of the night of Friday)

~Kalam-e-ShaykhulAalam~
Quran Paraan Koanou Moodukh
Quran Paraan Gowui Nou Soor
Quran Paran Zindeh Keth Roodukh
Quran Paraan Dodh Mansoor
——-EngliSh——–
How come art thee spared even after recitation of Quran?
Were thee not turned to ashes in its learning?
How art thee alive after studying the Quran?
Mansoor scorched in divine love after reciting the same !

“Yemi wati pakaan soan Sardaarﷺ
Temi wati yiwaan mushik’in daar
Mushik seeth parznov Rauz-e-Mahshar
Kyah chu soan mushik-daar paygambarﷺ.”
– A Kashmiri Naat Shareef
(Through whichever way our Masterﷺ walks
The whole path becomes fragrant due to himﷺ
On the day of reckoning we will recognize him from his fragrance
See the grandeur of our fragrant Nabiﷺ)
________________________________
“When RasoolAllahﷺ walked down a road, anyone who happened to pass
along the same road knew RasoolAllahﷺ had been there due to hisﷺ fragrance.”
Khasaais Al-Kubra : Imaam Jalal-ud-din Suyuti, v.1, p.142

Malice against Sufis is Malice against Ahlul Bayt and a way to hell fire.


All praise and all gratitude is due to Allah subhana wa ta’ala. Gratitude amounting to the number of rahamat (mercies which Allah subhana wa ta’ala sent down upon us), amounting to the number of divine gazes, which He sent down upon us, amounting to the number of times He has extended His help and extended His divine favors and extended the rope of connection with Him. There is no one worthy of worship but Him. All forms of assistance can only come from Him. Any kind of assistance comes only from Allah subhana wa ta’ala. He is the one who sends down divine favors (fudul). May the best of salutations be upon the Prophet Muhammad sallalahu ‘aleihi wasallim. May we be granted the gaze of the Prophet sallalahu ‘aleihi wasallim on the Day of Judgment. May we be granted the happiness in seeing him on the Day of Judgment. May Allah allow us to serve Him in the dunya so that we can be become true and sincere servants of Allah.
May Allah purify our souls. Once the nafs becomes purified, it becomes illuminated. Once it’s illuminated, it becomes like a priceless jewel (what value do you place on such a nafs which has become purified and perfected before Allah subhana wa ta’ala?). May Allah allow us to purify and illuminate our souls and nufus (so that we became these jewels of iman).
Imam Al Ghazali is someone who possesses true sincerity. Imam Al Ghazali is addressing us in this book as a compassionate father.
Returning to advice of Imam Al Ghazali:Hadith: “Verily Allah looks to your hearts and your intentions”.
o Allah gazes toward the heart and looks for 4 things:
1) intention, 2) servanthood, 3) vision, 4) what place Allah has in your heart (wujudu fi qalbik)
The only thing that benefits is that which reaches the heart
o This book prepares you for closeness with Allahsubhana wa ta’ala. These advices are only given to those who are seeking purification. Whatever it is you have sacrificed in your life, Allah selects only that which penetrated your heart.
o The fruit of outward action should reside in the heart. Whatever action you did with an awe of Allah, this is what Allah selects as beneficial actions for your heart.
La ilaha illa Allah
ola maghbud illa Allah – none worthy of worship except Allah.
If you engage in sins then there is a question about your sincerity (you’re following the whims and wishes of your own nafs and this particular qualification is not present in you)
o la maqsut illa Allah
o la mashhut illa Allah
Prophet Musa
o First level: I’m Allah. Worship Me and establish salat for My remembrance.
o Next level: I created you for Me
*May Allah create us for Him. Ameen.May Allah allow us to enter into this group. Even though our lives are so short, the madad (divine assistance from Allah) is huge. Those who existed before this ummah were predominantly kuffar (they did not benefit at all from divine assistance). Allah sends His divine assistance and the one who is open to receive it can get all of rahamat (units of divine mercy). This is especially applicable to those who pray at night. Even if you don’t get up, but you have the intention you still receive the madad.
* It was the will of Allah to end the dunya with this ummah (the best of people). It all comes down to how you end the race. Jannah (8 gates) is more expansive then Jahannam (7 gates). The number of people in Jannah is few, but Jahannam is full of people.
o Qur’an:The day when We say to Jahannam, are you full? Jahannam replies, are there any more?
o Jahannam will be mostly filled with people of the previous nations. There are 120 rows of people entering into Jannah and 80 rows will be from the people of the Prophet Muhammad sallalahu ‘aleihi wasallim. So most of the people in Jannah will be from the ummah of the Prophet. May Allah make us of those people who will enter in the first row. Ameen.
If you make just a small effort you will receive abundant amount of assistance from Allah, because Prophet Muhammad is making duah for you and istighfar for you. Allah will surely answer the duah of the Prophet. Look the rahma that is in the heart of the Prophet for his ummah. He will be the one who will approach Allah to intercede for his ummah and Allah allows him to intercede.
Sahabi asked the Prophet a very intelligent question, where can I find you on the Day of Judgment, ya Rasul Allah?The Prophet replied: 1) Scales – mizan, 2) Bridge – sirat, 3) Pond – haud.
1) Mizan
o You will feel so alone at mizan that you will wish someone would be there to help you. The Prophet will be there during the weighing of deeds to bring you comfort.
o There will be a lot of loneliness on the Day of Judgment. Everyone will run away from you, because everyone is concerned for his own self. The Prophet will be the only one who will not leave you. Allah said, We will not disappoint you with your ummah. Allah does not wish to disappoint the Prophet on the Day of Judgment with his ummah.
2) Sirat
o The pulpit of the Prophet will be at the sirat. We will cross the sirat one by one. The Prophet will be at the pulpit gazing at you hoping that you cross the sirat. He will be saying “O Allah, bring him to safety”. You see the Prophet before you cross the sirat (to provide ease for you).
3) Haud
o You will drink from the hand of the Prophet until your thirst is satiated.
o Kauthar – water that is whiter than milk and it’s taste is similar to honey (very sweet)
At this point, Habib Umar usually says [to his students] take advantage of your life, take advantage of this majlis, it could be that it becomes your treasure on the Day of Judgment
The one who loves and yearns for the Prophet sallalahu ‘aleihi wasallim surely will take comfort in seeing him at the time of death (just like we get to see him at the mizan, sirat and haud). The Prophet gave an opportunity to all Muslims to see him in this dunya (in dreams). Successful are the ones who get a chance to see the Prophet in their dream. Your heart has to be in a particular spiritual state to be able to receive that vision.
1) Outwardly:
o Fulfill the adab and the etiquettes of sleeping (wudu, sleeping on your right, reading duah, using miswak and etc).
2) Inwardly:
o No cheating or lying to Muslims.
o No hatred in your heart towards any Muslim.
o No envy towards any Muslim.
o No kibr (arrogance) towards anyone.
If you have any of these characteristics then you’re not ready to see the Prophet.
o Forgive anyone who wronged you. If you want Allah to forgive you, you need to forgive others.
o If Allah allows you to wake up from your sleep, have the intention to serve the Muslim ummah. Have this intention before going to bed.
§ We’re weak when it comes to our loved ones. May Allah grant us the love of the Prophet subhana wa ta’ala. Hints to prepare yourself for sleep:
o Read a portion of the seerah or shamail before sleeping;
o Put on some musk on your cheeks;
o Do not sleep with any clothing that is najas (if you are able to);
o Ensure that your clothing does not contain any pictures of human beings or animals and no words of people;
o Make sure that your nails are clipped;
o Engage in salawat/dhikr;
o Write on a piece of paper Muhammad in Arabic (the more you gaze at it, the more it affects your heart; the name usually guides to the named);
o Avoid the consumption of doubtful food;
o Try to eat what the Prophet used to eat. Habib Umar likes to eat food that is mentioned in the Qur’an (there are secrets in these foods if Allah mentions them in the holy Qur’an). The Prophet enjoyed drinking milk or having dates mixed with milk. The Prophet also used to like pumpkin. Try to eat in fashion similar to the Prophet so that you resemble him as much as possible. Eat the food with intention of resembling the Prophet (not just to satisfy appetite or fill the stomach).
§ There is no doubt that we all love the Prophet sallalahu ‘aleihi wasallim.
o It requires sabr and patience.

Know, O dear readers, that the medicine of a disease is to remove the
root cause of that disease. Isa (Jesus Christ) -peace be upon him-
was once asked: ‘What thing is difficult?’ He said: ‘God’s wrath.’
Prophet Yahya (John the Baptist) -peace be upon him- then asked:
‘What thing takes near the wrath of God?’ He said:’Anger’. Yahya –
peace be upon him- asked him:’What thing grows and increases anger?’
Isa -peace be upon him- said:’Pride, prestige, hope for honour and
haughtiness’
The causes which cause anger to grow are self-conceit, self-praise,
jests and ridicule, argument, treachery, too much greed for too much
wealth and name and fame. If these evils are united in a person, his
conduct becomes bad and he cannot escape anger.
So these things should be removed by their opposites. Self-praise is
to be removed by modesty. Pride is to be removed by one’s own origin
and birth, greed is to be removed by remaining satisfied with
necessary things, and miserliness by charity.
The prophet Muhammad (peace be upon him) said: ‘A strong man is not
he who defeats his adversary by wrestling, but a strong man is he who
controls himself at the time of anger.’
We are describing below the medicines of anger after one gets angry.
The medicine is a mixture of knowledge and action. The medicine based
on knowledge is of six kinds:
(1) The first medicine of knowledge is to think over the rewards of
appeasing anger, that have come from the verses of the Quran and the
sayings of the Prophet (pbuh). Your hope for getting rewards of
appeasing anger will restrain you from taking revenge.
(2) The second kind of medicine based on knowledge is to fear the
punishment of God and to think that the punishment of God upon me is
greater than my punishment upon him. If I take revenge upon this man
for anger, God will take revenge upon me on the Judgement Day.
(3) The third kind of medicine of anger based on knowledge is to take
precaution about punishment of enmity and revenge on himself. You
feel joy in having your enemy in your presence in his sorrows, You
yourself are not free from that danger. You will fear that your enemy
might take revenge against you in this world and in the next.
(4) Another kind of medicine based on knowledge is to think about the
ugly face of the angry man, which is just like that of the ferocious
beast. He who appeases anger looks like a sober and learned man.
(5) The fifth kind of medicine based on knowledge is to think that the
devil will advise by saying: ‘ You will be weak if you do not get
angry!’ Do not listen to him!
(6) The sixth reason is to think: ‘ What reason have I got to get
angry? What Allah wishes has occurred!’
Medicine based on action
When you get angry, say: I seek refuge in God from the accursed evil
(A’oudhou billaahi min as shaytaan ir rajeem). The prophet (pbuh)
ordered us to say thus.
When Ayesha (RA) got angry, he dragged her by the nose and said: ‘ O
dear Ayesha, say: O God, you are the Lord of my prophet Muhammad,
forgive my sins and remove the anger from my heart and save me from
misguidance.’
If anger does not go by this means, you will sit down if you are
standing, lie down if you are sitting, and come near to earth, as you
have been created of earth. Thus make yourself calm like the earth.
The cause of wrath is heat and its opposite is to lie down on the
ground and to make the body calm and cool.
The prophet (pbuh) said: Anger is a burning coal. Don’t you see your
eyebrows wide and eyes reddish? So when one of you feels angry, let
him sit down if standing, and lie down if sitting.
If still anger does not stop, make ablution with cold water or take a
bath, as fire cannot be extinguished without water.
The prophet (pbuh) said : ‘ When one of you gets angry, let him make
ablution with water as anger arises out of fire.’ In another
narration, he said:’ Anger comes from the devil and the devil is made
of fire.’
Hazrat Ali (RA) said:
The prophet did not get angry for any action of the world. When any
true matter charmed him, nobody knew it and nobody got up to take
revenge for his anger. HE GOT ANGRY ONLY FOR TRUTH.
Al-Ghazali Abu Hamid