Luck!

Some luck lies in not getting what you thought you wanted but getting what you have, which once you have got it you may be smart enough to see is what you would have wanted had you known.

Hurting the Feelings of Others

Hurting the Feelings of Others
Mawlana Shaykh Hisham Kabbani |
Saturday, Dec 13, 2008 | Washington, DC US
SufiLive.com

A`udhu billah min ash-shaytan ir-rajeem

Bismillahi 'r-Rahmani 'r-Raheem

Nawaytu'l-arba`een, nawaytu'l-`itikaaf, nawaytu'l-khalwah, nawaytu'l-riyaada, nawaytu's-salook, nawaytu'l-`uzlah lillahi ta`ala fee hadha'l-masjid

They say that if speaking is from silver, if you like to talk, it is equal to silver, then to be silent is equal to gold because we cannot as a human being control our tongues. And the biggest problem in this world is that people are not able to control their tongues from talking. And the Prophet Sayyidina Muhammad (s) he said, in the meaning of his hadith, tradition, part of the hadith is that “anyone who can guarantee for me,” he is saying, “can guarantee for me his tongue,” he didn’t say “his tongue” but he said, "what is between his jaws, I will guarantee for him Paradise.” Because you don’t know how you might address people and you hurt their feelings.

I heard my master in his teachings to many Muslim and non-Muslim. …As I said, "the place is small but the hearts are big.”

So… the Prophet (s), I heard my teacher many times was saying that “people might commit sins, too many and they might do things that are not allowed.” It means they might lie or they might cheat or they might because of their greediness, they might raise prices more than it should be, or they might do other things, not listening to the mother or the father or the elders, or not following what they need to follow in their beliefs, all that if you ask repentance, Allah will forgive you. God will forgive you. Anything that is between you and God, Allah swt, you do something wrong and you might take something to your advantage from the rights of your Lord, you repent, Allah is merciful He will forgive you.

As it is said in the Holy Qur'an, “Say [O Muhammad] to the people, ‘If they were oppressors to themselves, let them not lose hope of My forgiveness. I will forgive them, just let them repent.”

God is always merciful. But the problem is that when we hurt the feeling of someone else or we backbite someone else or we spread a bad rumor about someone else, the problem is not that you repent and god will forgive. The problem is that the person you hurt you must ask forgiveness. So there is a problem there. Might be the person you ask will not forgive you. So what happens? You are falling into a valley that has not bottom.

When the Prophet (s) asked his companions about the meaning of bankruptcy, and we have lot of bankruptcy going around today. He asked them, “who is the bankrupt one?” They said, "whoever loses his wealth.” He said, "No, this is not the real meaning of bankrupt." Although that is what we understand, bankruptcy is whoever lost all his wealth. He said, "No, the bankrupt one is the one who has no good deeds to present to God on Judgment Day.” And the companions said, "even if he is praying and fasting?” and he said, "even if he is praying and fasting, he might not have any good deeds.” They were surprised.

So it means on the Day of Judgment, and it is called judgment like you are judged here in a court, one person accuses the other. So on the Day of Judgment whoever has been harmed he will give from his good deeds to give to you. If he hurt you a lot then all the good deeds he did in his life will be transferred to you. Then he will be left with nothing, bankrupted.

So we said at the beginning that the Prophet (s) Muhammad (s) and Jesus Alayhissalam and Moses Alayhissalam and Abraham Alayhissalam and Noah Alayhissalam, all these heavenly religions came to discipline us and to teach how to behave with each other and to be relate with each other. That is the message that we have to carry with us.

Unfortunately many of us they try to hurt the others… in different ways. Look. Some Muslims hurt the majority of Muslims. Why? Because they thought this is their way, so even though they prayed and fasted, as the prophet said, because they hurted the other they are bankrupted in the presence of Allah they have nothing, they deserve punishment. Those who blended or branded or labeled the name of Islam and Muslim as terrorists because of their actions that they killed innocent people, they hurt the whole Muslim community. And not only the Muslim community, but they hurt the whole human race. What do you think the punishment will be on them. It is not going to be an easy punishment.

Antichrist, and we know in the Holy Bible and in the Torah of Moses Alayhissalam and in the Holy Qur'an and the holy hadith of the prophet, about the last days we know that Antichrist is coming. Antichrist means the one who does not accept Jesus Alayhissalam coming back on earth .it means he does not accept except his own belief. How many Antichrist we now have around this world?

Prophet Muhammad (s) came 1400 years ago and delivered his message and he said, "Tis message will go to the Day of Judgment and in the Last Days Jesus Alayhissalam will come back, and him and one of my grandchildren, Mahdi Alayhissalam, will come to eliminate injustice." But before that a lot of confusion that Antichrist will bring on earth before Jesus Alayhissalam comes. So Jesus Alayhissalam will come to eliminate what the Antichrist is doing.

So how many nowadays can be called “Antichrist on earth” that they are damaging the reputation of Islam and Muslims and against all heavenly messages? And they are coming against all messages and they are coming against every one who doesn’t accept them and the Antichrist will come against the whole world because they don’t accept him, and he will come and conquer one land after another. You found this in Bible in and in the hadith of the Holy Prophet (s). So he will establish himself in one place and then use that place to take over other places. That is the point of departure, intilaq in Arabic, to take over different places in order to take over the whole world.

And the Prophet (s) said, "His evil power will move from one place to another.” Look today you see these circles of evilness, they are forming circles of evilness and they are doing all kinds of miseries around the world, problems around the world; terrorism around the world; fighting around the world; hijacking now, vessels and boats around the world. All kinds of evil work they are doing and this is because they are inheritors of what the Antichrist is coming with, they are paving the road for Antichrist. That means they are his supporters and we are looking and we are surprised how many of them coming around the world, destroying all kinds of beliefs.

“Antichrist,” the Prophet (s) said, "he will not accept except his own beliefs.” He will say to you “if you accept me ok, if you don’t accept me…” he will eliminate them. And he will eliminate anyone who does not accept his belief and he will use massive elimination. And are we not seeing massive eliminations? Yes, look in Iraq, with suicide bombings. In other countries. And 911, after 911, before 911. Look in Africa how they are fighting. All of that is like a collection of different places around the world, with the same behavior and same ideology. Even if their belief is not Muslim but they are from different religions, but their focus, their belief, is to create confusion on earth either by their speeches or by their actions. Listen to what they say in their speeches. They are fiery speeches. And the Prophet (s) said, "Anyone who can guarantee what is between his jaws … I will guarantee for him Paradise.”

These people we don’t hear from them except threatenings and Antichrist comes with threatenings, he cannot come with other than that. He comes before Jesus Alayhissalam, before `Isa Alayhissalam. And as I said, he has supporters. These supporters are coming out of their caves now and are spreading this earth with all these kinds of confusion. Unfortunately there is no end for it. The end will come with arrival of Antichrist. Because the evil power always going to be from century to century And in this century it is increasing a lot.

So what we have to do then is, as the Prophet (s) said, "There will coming a time that there will be huge confusions around the world. Like chunks,… You know how you look at the sky at night and you don’t see any stars, there are huge chunks of dark night. He said, "Confusions will be so dark and so huge,” as if someone looking in the sky and seeing huge darkness there, no light. So at that time he said, "there will be lot of confusions around the world.” He said, "the one sitting, the one who is sitting, means sitting at home or sitting looking after his work, and sitting looking after his children and his family is better than the one standing and looking from the window.” He might receives something that might hurt him. The one looking is exposed. The one who is sitting on his chair, he is not looking outside there is no exposure for anything. He is not going to be exposed. He said, "the one who is sitting, is better than the one who is
standing the one who is standing better than one walking the one walking on the street is better…?

And he said, "If you get angry at that time, then hit on a stone.” Hit your hand or your stick, it means get your anger out on that stone, until you break your stick. At that time “take your bow and arrow and hit it on the rock.” Don’t involve with anyone as something might hurt you. We are in such days.

That is why one of the companions of the Prophet (s), Sayyidina `Ali (r), karam-Allahu wajha, wa Alayhissalam, he said, "you have to be careful what you are saying and what you want to say.” Today what makes people falling into problems is they have to know what they have to speak and what they have to say. He said, "before you speak judge yourself before you talk anything."

Does anyone judge himself before he speaks? Look today these talk shows. Did you see any show they didn’t criticize each other? This one criticize this one and that one criticize that one. They say two opinions. What is the benefit? You are making more confusion with two opinions that one says something and that one says another: Who is right and who is wrong? Both consider they are right.

So the best is to keep silent. Study, learn, raise a family. Look at your work and don’t involve yourself too much with issues that don’t concern you. I don’t want to be long, but as he said, Sayyidina `Ali (r):

اعمل لدنياك كأنك تعيش أبداً ، و اعمل لآخرتك كأنك تموت غدا

A`amal li-dunyaka ka-annaka ta`ayshu abadan wa a`amal li akhiratika ka-annaka tamootu ghaddan - do for you lifetime that you are living on this earth as if you are living forever.”

It means be ambitious do what you want to do, but check what you want to say, but try to do the maximum, No problem. But make sure you do for your other life, the afterlife, as if you are dying tomorrow.

So look at the both sides. He said, "look at this world as if you are living forever. But keep in mind you might die tomorrow. You have to keep both sides, as any time you might be called and asked.

So the best in this time is to raise good children and a good family and to as soon as possible to get them married. You cannot leave your children without marriage. Too much temptations. Too much unacceptable acts that might make your children to fall down, as we are seeing outside in the streets, too much between girls and boys with drugs that are ruining their lives. Why? Because we are delaying their studies and we are delaying, we are not encouraging them to finish as quick as possible and then get married. Everyone is saying to wait and wait and wait, until they become 60 years old.

You are not the ego

You are not the ego, so when you become aware of the ego in you, it does not mean you know who you are--- it means you know who you are not. But it is through knowing who you are not that the greatest obstacle to truly knowing yourself is removed.
Nobody can tell you who you are.

Accept

Create loving energy around yourself. Love your body and love your mind. Love your whole mechanism, your whole organism. By love is meant: accept it as it is, don’t try to repress. We repress only when we hate something, we repress only when we are against something. Don’t repress, because if you repress how are you going to watch?

We cannot look the enemy eye to eye; we can look only in the eyes of our beloved. If you are not a lover of yourself you will not be able to look into your own eyes, into your own face, into your own reality.

Sufi Mysticism of the Indus Valley

Sufi Mysticism of the Indus Valley

Hassan N. Gardezi

From the tyranny of religious dogma
Love will set you free.
_ Fakir Bedil (A Sindhi Sufi)


The rise of militant Islamic fundamentalism in conjunction with geo-political conflicts in different parts of the non-Western world has become the major focus of media and scholarly comment for the last few decades. What is being lost sight of in the process is the existence of a vibrant tradition of Islamic Sufi mysticism which still informs the daily lives and shared understandings of millions of ordinary Muslims around the world, with its message of love, tolerance, peace, equality, and respect for all creation.

The association of the words Sufi and Sufism with the English usage of the term mysticism often leaves the impression on those not too well acquainted with the Sufi way that it is some kind of a mysterious cult centred around enigmatic figures called Sufis. This impression may be reinforced if one approaches Sufism as a system of abstract ideas, but when encountered in real life the Sufi way turns out to be a body of practical wisdom or knowledge employed by people to live harmoniously with one another, with their natural environment and the world beyond. In contrast to the monolithic and doctrinaire projection of orthodox Islam the Sufi tradition exists in a rich variety of real life expressions blended with local cultures, and their semiotics, imagery and symbolism. The way of the Sufi can be best understood by looking at how it is articulated within a specific culture, country and climate (Shah, Idries, p. 9).

This paper will attempt to introduce the Sufi way by exploring one of its specific traditions that has taken shape over centuries, outside the mosque and the academy, in the Indus valley which now constitutes the heartland of Pakistan. The exponents of this tradition are a long line of Sufi poets of few pretensions but much wisdom who have made a creative use of the native languages of their land to establish a shared universe of discourse which brings close together people of different religions and ethnic backgrounds. But before we explore the content of this poetic tradition and its significance for the contemporary human communities, a few words about the geophysical and cultural history of the Indus Valley will be helpful to visualise the setting.

The Indus Valley The hing from the north-western foothills of the Himalayas to the Arabian sea in the middle of which the mighty Indus river has for centuries run a meandering course in a multitude of channels. The shifting landscape around the Indus also varies greatly ranging from verdant farmlands and orchards to forbidding deserts and barren mountain folds. In these constantly changing natural habitats have flourished and blended many cultural traditions since time immemorial. There are scattered throughout the land several sites of a neolithic urban civilization dating back to c3000 B. C. Mass migrations and invasions since 1500 B. C. brought into the Indus valley a great diversity of human races and cultural traditions including the Vedic Aryans, Greeks, Mongols, Turks, Persians, Afghans and Arabs. During the middle ages of Islam many contemplating and religious minded persons were attracted to the towns and cities of the Indus valley for their reputation for peaceful life and respect for the learned, thus setting the stage for the emergence of a rich tradition of Sufi poetry that has served to unify and synthesise the diverse cultural heritage of the people and their folk wisdom.

A Pioneer

A pioneering sage to compose Sufi poetry in Siraiki, one of the oldest native languages of the Indus valley was Shaikh Faridudin Shakarganj popularly known as Baba Fareed. A Sufi of the Chishti order, Fareed was born in c. 1175 A. D. of parents who had immigrated from Persia. Today a substantial part of his verse is incorporated in Adi Garanth, the most sacred book of the Sikh religion. He preached that the path to Divine Union that all Sufis seek lies in love of fellow human beings irrespective of colour creed or status. The following verse in Siraiki captures the motto of his life and the essence of his spirituality.

Every human heart is a pearl

If you seek the beloved, do not break anyone's heart

No religion has monopoly of the path to God, neither do prestige and status make one human being superior than the other. This theme finds expression in a verse with much simplicity which is the hallmark of his style.

In conceit, I have kept the turban on my head free of dirt

Forgetful that my very head is to be consumed by dirt one day.

The metaphor of a clean turban is used here to debunk the illusion of prestige and superiority over others in the face of a common fate awaiting all human beings.

The Golden Age

What might be called the Golden Age of the Indus valley Sufi poetry spans some three hundred years beginning with the verse of Madhu Lal Hussain or Shah Hussain (c. 1539-1594 A.D.) who lived during the time of Moghal Emperor Akbar. From here on a succession of renowned Sufis composed poetry of rare beauty in the native language of the valley, Sindhi, Siraiki, Balochi and Punjabi to spread their message of love and tolerance. Although many of these poets came from a background of rigorous instruction in orthodox Islamic tradition and were well-versed in Persian and Arabic, they chose native languages of ordinary peasants and workers, as a medium of their literary expression. Unlike the Arab and Persian Sufi poets who use a great deal of complex symbolic expression, these poets use the straight idiom of their people. Their poetry is composed in lyrical forms set to the tunes of local folk music. Their mission is to reach the hearts of ordinary men and women. The similes and metaphors that they do employ are drawn from the vocations of the largely rural people, their domestic industries, kinship relations and social customs. For example, charkha, the spinning wheel, is a common symbol for this world, and the poets's persona is represented as a maiden whose work of spinning cotton stands for good deeds. The "good deeds" in turn represent any time spent in contemplation of the Divine Beloved, the "God" of the monotheistic religions or the supreme deity of any religion, also represented as Truth or Eternal Reality. It should be noted here that the male Sufi in this tradition uses the female gender for himself or his surrogate and male gender for the object of his love. This tradition is consistent with the conventions of the ancient Indus Valley civilization where females were not dominated by men. Down the ages Hindus have celebrated the love of Radha for Krishna, and the legendary heroic lovers in the Punjabi and Sindhi folk-tales have been women; Heer pursued Ranjha, Sasi and Sohni gave their lives trying to unite with their male beloveds, Punnu and Mahiwal. Symbolically the beloved stands for God, the supreme deity of any religion or Universal Spirit, but in its human manifestation the male beloved in the Sufi poetry is a highly sensuous person of real life. This extends the appeal of Sufi love poems much beyond the circles of the initiated. `The love of another human being and divine love are not mutually exclusive. The love of another human being can be conceived as a bridge that leads to love of the Divine. Conversely a person who hates other human beings is devoid of true religious or spiritual experience and can never hope to receive divine blessing, no matter how much time spent on ritual prayers and worship.

Central to the understanding of the content of Sufi poetry being reviewed here is the unique cosmology or the theory of origins of the universe in which it is embedded. The centrepiece of this cosmology is the Sufi belief in wahdat-ul-wajud, the oneness of all beings. The poet's message of universal fraternity, love and respect for all creation is firmly rooted in this pivotal concept. The God of the Muslims, according to this view is the symbol of this Oneness, variously perceived as Universal Beauty, Truth or Eternal Reality from which all creation emanates, just as light radiates from the sun. If one cultivates the love of God, or the Beloved of the Sufi poetic parlance, His reflection can be seen in all creatures including in one's own self. Conversely, it is the destiny of all creation to be reunited with Him, the source of all beauty, growth and knowledge. Shah Hussain, for example, portrays such a union with the Beloved through a poetic rendering of the famous Punjabi folk tale celebrating the love of Heer for Ranjha. Says Heer in the words of Shah Hussain:

I have become Ranjha.

Call me Ranjha everyone

Not Heer any more.

For so long have I yearned for my beloved

Called his name so many times

Now I have become Ranjha myself and Heer is no more



Through this rendering of the folk tale the poet is conveying the idea of union with the beloved. The religious act becomes the act of love for the Beloved, rather than ritual prayer offered to an impersonal deity. Shah Hussain , the most latitudinarian of these Sufi poets used to drink, dance and sing freely in the streets of Lahore and was deeply in love with Madhu Lal, a handsome Brahman boy whose name he appended to his own to become known as Maddhu Lal Hussain. The strict moral code of Islamic shari'a would of course prohibit such acts, yet to this day his shrine is the site of an annual pilgrimage and fair where Muslim villagers from far and wide gather to celebrate his vision and sing his poems.

All Sufi poets portray the pangs of separation from the Beloved with whom all creation was once united, but none excels the pathos of a rare poem composed by Madhu Lal Hussain. He says in the voice of a young maiden separated from her beloved

O' Mother to whom shall I tell the story of my separation's grief.

The fire lit inside me by the teacher smolders and smokes

As I stir the ambers, I see the red Jewel

The pain of separation has driven me mad

Suffering is the bread I eat

Pain is my curry dip, sighs of grief my cooking fire

I roam the jungles and deserts in vain

Says Hussain, the God's fakir:

How happy I will be to find my prince

Shah Hussain's antinomianism is matched by the anti-authoritarianism of another Sufi poet, Sultan Bahu (c. 1631-1691 A. D.). Bahu's father was a strict Muslim and a noble who was warded a jagir (estate) by the Moghal court, yet Bahu exhibits a special aversion to the secular and religious authorities. The religious clerics and priests come under censure in particular as Bahu says

Lofty are the gateways to religions

But the way to God is a narrow path

Better to hide from the pandits and mullas

They kick their heels and stir up conflicts

For the compassionate is the song of union (with the Beloved)

The place to live is where no pretenders be

Bahu reminds those who are enchanted by this-worldly power that religious rituals will not wash away their heartless deeds, as in the following verses

Gone are my worries since the teacher handed me the cup

What good are your unguided nightly vigils?

What use your nights of prayer and days of tyranny?

The vocation of the fakir is true kingship

This-worldly throne is only an illusion

Here the poet is alluding to the actions of the reigning Emperor Aurangzeb, known in history as a staunch orthodox Muslim and a ruthlessly cruel ruler who used to spend his nights in prayer. As for Bahu himself who was brought up with rigorous religious instruction and was known for his scholarship in Arabic and Persian, we get only a few disclaimers in his Siraiki poems, such as

I am not knowledgeable, nor a learned man

Neither a Jurist, nor a qazi (judge)

No desire for hell in my heart, nor heaven do I seek

I do not keep the thirty fasts or say the five prayers

Without union with Allah, this world is an illusory game

According to the Sufi belief, God as Truth and Beauty is the Eternal Reality. Eventually emanated from this Reality the infinite physical forms found in the universe today ranging from the lowliest of all creatures to the most elevated saints , prophets and deities of all religions. Another Sufi poet, Bulhe Shah (1680-1758 A. D.) captures this thought in the following Punjabi poem

Now I see the beautiful Friend

When the One was alone by itself, sending no light to view

There was no God, Prophet or Allah

No Omnipotent or the Wrathful

The One was without any likeness or simile

Without any shape or form

Now he appears in shapes galore

Now I see the beautiful Friend

These poets articulate a cosmology which bridges gaps between Greek Gnosticism, Judaic- Christian-Islamic monotheism, Hindu Vedantism and ancient animism. Sufi's God is not the God of institutionalized religions, feared more often by humans for their sins than loved. Neither is the Sufi God, a mere metaphorical abstraction. Sufi God or Beloved is the all pervasive spirit which manifests its glory in the physical beauty of a human face or body, now in the person of a murshid, (the teacher), again in a Hindu deity, Krishna, or the various attitudes of Lord Buddha. Sufi God is a playful beloved who appears so close at times, yet evades one's attempts at union. Bulhe Shah, perhaps the greatest of the Punjabi Sufi poets, sees his beloved appearing at various times as Krishna, Rama and Allah as visualized in the following verses

How long this hide-and-seek

You are the Cowherd in the Jungles of Bindraban

You are the Victor in the land of Lanka

You are the Pilgrim coming to Mecca

How lovely the colours you change

How long this hide-and-seek

Bulhe Shah finds the conventional labels of good and evil, clean and unclean too static and perverse to describe different forms and levels of existence, for all existence reflects the same Divine Beloved. Pondering his own being Bulha muses:

Bulha, how can I tell who I am?

Neither am I a true Muslim in the Mosque

Nor am I in the ways of paganism

Neither among the pure, nor the unclean

Neither am I the Moses, nor the Pharaoh

What do I know who I am?Neither in happiness, nor in sorrow

Neither in sin nor in purity

Neither of water, nor of earth.

Bulha, how can I tell who I am?



I am the first and the last

None else do I recognize; none wiser than me.

Bulha who is the true master here?

After all the questions, the state of being defined in the last lines of this poem points to the ultimate stage of union with the Beloved or Eternal Truth. No Indus valley Sufi poet claims to have reached that state of union in this life, although Buhla comes very close. Mansur Al-Hallaj of Baghdad was one of the first to claim such a union by declaring annal-haq, I am the Truth (God). The Qazis (Muslim judges) of Baghdad convicted him of blasphemy and he was hanged in the 9th century A.D. only to make him immortal in the folklore of the world of Sufis. It is this concept of oneness of all manifest reality, even in its apparently contradictory forms, out of which flows the Sufi poet's message of fellowship, tolerance and love transcending colour, caste, creed and status.

For Shah Abdul Latif. (1689-1752), one of the most popular of the Indus valley Sufi poets who composed highly lyrical poems rich in local imagery and always set to the tunes of prevailing musical notes, the many different ways in which the supreme Deity is conceived in different religions makes little difference because in their own ways they have visualised the same One. He illustrates this by invoking some familiar sensory experiences as in the following verses:

The echo is the call itself

If you understand the puzzle

One sound but heard twice

Many doors and windows opening into one palace

Where ever I look, the same God I see

Latif, just as the other Indus valley poets, draws upon the many popular folk tales of love and passion that abound in the region. The belief that one can see the reflection of the beloved in one's own self, if freed from false illusions, is conveyed in the following lines of a poem about the love of Sasui for Punnu. Latif addresses Sasui, who is said to have scorched herself to death while in hot pursuit of her beloved's camel on foot on the mid-day sands of the Sindh desert, in the following verses:

The loved one that thau suffereth for

Of very sooth resides in thee

Why go to Wankar, if not here

Thou searchest thy Belov'd to see?

Go with thy heart towards thy love

Cease, Sasui, wanderings of thy feet

Ask not the sand how lies the path

To travel soul-fully is meet

(Translation in verse by H. T. Sorley)

None other among these Sufi poets has had as deep and as pervasive an influence on the character of the ordinary people among whom they lived as did Latif. A senior British civil servant who worked in the province of Sindh for a long time and translated Latif's poems into

English, observed a widespread "conviction of the tenets of tolerant Sufism" and noted the extraordinary fact that Latif's poems steeped in Islamic mysticism were "loved in Sind by Hindus as much as Muslims (Sorely, H. T. , p. 216).

The list of renowned Sufi poets of the Indus valley is very long, but we will refer to only one more of their line who carried this tradition into the dawn of the 20th century. Khawja Ghulam Fareed (1845-1901) who composed poems in Siraiki is unique in using a highly sensuous imagery for his Beloved. In one of his poems Fareed speaks as a female lover who attempts to lure her beloved into her house by extending compelling temptations. Says Fareed

If for once you stepped into my humble place

I'll pull down the shades and serve your pleasure

I'll surround you with flowers and feast you to your heart's content

Will bathe you in rose water and massage your body

Make you colourful with applications of henna

Dress you as a bridegroom and seat you in front

If just for once you stepped into my humble place

Timeless Ethics

Whatever the poetic style, the Sufi believes that without the spark of love no true knowledge of oneself or the external reality can be achieved, and above all it is love that teaches higher values, cures alienation of humans from themselves, their fellow beings and all that exists in nature. Although the Sufi way, as knowledge and practice, predates the breath-taking scientific discoveries and mechanical and social innovations that have modernized and changed the face of the planet Earth, much can still be learned from some of the insights found in the simple poems of the Indus valley sages composed centuries ago and transmitted as an oral tradition which is still part of the daily social life of the people of the region.

What is notable is that the Sufi cosmology articulated in these poems is not incompatible with the modern science of astrophysics and evolutionary biology. Both point to the essential unity and time-mediated interconnectedness of all existence and life forms. However for modern scientists no moral precepts flow from this central maxim, while the Sufi invites people to read into it a message of profound reverence and love for all manifestations of life and nature. The pursuit of dispassionate, value-free knowledge has created a spiritual void in the institutions of formal education. Scientific knowledge in our commercialised world has become a mere tool of exploitation of the Earth's resources and promotion of consumerism at the expense of environmental integrity and human development.

On the other hand the onslaught of globalization is leading to an unprecedented trend of people withdrawing into the shelters of their narrowly defined ethnic and religious identities, breeding prejudice and triggering wars of mutual hatred. Under these circumstances the Sufi message of respect for all creation, tolerance and love articulated in the little known Indus valley tradition assumes a real contemporary and global relevance. The assessment of the place of people in our universe elucidated clearly and coherently in the Sufi poems reviewed shows how important it is to live in harmony with nature and how un-divine and destructive of human spirit are the many lethal conflicts still being waged in this age of enlightenment and mastery over nature in the name of religious and ethnic loyalties.

Lessons For Pakistan

It is ironic that Pakistan's ruling elite have had to rely on the very hypocritical, power hungry, orthodox clergy against whose spiritual bankruptcy and political ambitions the Sufi poets of the Indus valley have warned for centuries. The sectarian bloodshed, honour killings of women, abuse of blasphemy laws, repression of labour and authoritarian rule are only a few consequences of abandoning the values inherent in Pakistan's own indigenous spiritual heritage, and instead following an alien Islamic orthodoxy in the name of national ideology. It is a sad situation that the power elite of Pakistan are not even literate in the native languages in which the Sufi poets of the land expressed their wisdom.

Notes

Since the Indus valley Sufi poets quoted in this paper rarely, if ever, wrote down their verse for publication, the existing anthologies of their poetry give different versions of the same poems. This, however, is a matter of diction, rhyme and style rather than content.

Not all poems quoted here are in their entirety.

The English translations are literal as far as possible. Closest English idioms have been used where a literal translation from the original language of composition would make little sense in English.



The following anthologies and critical works have been used as source materials:

1. Kafian Shah Hussain, Islamabad, National Institute of Folk Heritage, 1977.

2. Kalam Bulhe Shah, Lahore, Pakistan International Printers Ltd., n.d.

3. Kafian Buhle Shah, Islamabad, National Institute of Folk Heritage, 1975.

4. Kuliat-e-Bahu, Lahore, Aina-e-Adab, 1978.

5. Devan-e-Farid, Bahawalpur, Maktaba Azizia, 1963.

6. Lajwanti Rama Krishna, Punjabi Sufi Poets, Karachi, Indus Publications, 1977 (Reprint).

7. Syed Ali Abbas Jalalpuri, Wahdat-ul-Wajud Te Punjabi Shairi, Lahore, Pakistan Punjabi Adabi Board, 1977.

References:

Shah, Idries, The Way of the Sufi, Harmondsworth, Penguin, 1974.

Sorley, H. T., Shah Abdul Latif of Bhit: His Poetry, Life and

Times, Karachi, Oxford University Press, 1966.

Is it a individual journey?

All the teachers say that spiritual treasure is something one finds alone. So why are we all here together?’ asked a disciple of a Sufi master.

You are all here together because a forest is always stronger than a lone tree,' Sufi master replied. The forest maintains the humidity in the air, it resists the hurricane, and it helps to make the soil fertile. But what makes a tree strong is its root, and the root of one plant cannot help another plant to grow. Working together towards the same end and allowing each one to grow in his own way, that is the path for those who wish to commune with Allah.

Secret of Peace

All masters are moving towards Heaven and through the Seven Heavens. But first you must cut the tunnel of your ego. When you reach out of that tunnel you will find that there are no more bad desires remaining with you. You will be pure. At that moment you will taste the Sweetness of Lights, the Sweetness of Mercy, the Sweetness of Beauty, the Sweetness of Love, the Sweetness of Knowledge, the Sweetness of Wisdom, the Sweetness of Will Power and the Sweetness of Perfection.

Until then you must be patient and follow. You must not say, "Oh, how long do I have to follow without seeing anything?" No, the tunnel is according to your ego, long or short. May Allah grant you to reach your Heavenly Stations; you will then be happy, absolutely happy.

Source: as quoted from the sohbet(discourse)
by As-Sayyid Muhammad Nazim Adil al-Haqqani

Invitation to Sufism

More to follow!

Fray - You Found Me

Have you ever struggled with your faith during your tough times? The Fray, a US based rock band has a song that touches this subject in their own creative way.

“You Found Me is a tough song for me. Its about the disappointment, the heart ache, the let down that comes with life. Sometimes you’re let down, sometimes you’re the one who lets someone else down. It gets hard to know who you can trust, who you can count on. This song came out of a tough time, and I’m still right in the thick of it. There’s some difficult circumstances my family and friends have been going through over the past year or so and can be overwhelming. It wears on me. It demands so much of my faith to keep believing, keep hoping in the unseen. Sometimes the tunnel has a light at the end, but usually they just look black as night. This song is about that feeling, and the hope that I still have, buried deep in my chest.”

The Fray - You Found Me
I found god

On the corner of first and Amistad

Where the west was all but won

All alone, smoking his last cigarette

I Said where you been, he said ask anything

Where were you?

When everything was falling apart

All my days were spent by the telephone

It never rang

And all I needed was a call

That never came

To the corner of first and Amistad

Lost and insecure

You found me, you found me

Lying on the floor

Surrounded, surrounded

Why’d you have to wait?

Where were you? Where were you?

Just a little late

You found me, you found me

In the end everyone ends up alone

Losing her, the only one who’s ever known

Who I am, who I’m not, who I want to be

No way to know how long she will be next to me

Lost and insecure

You found me, you found me

Lying on the floor

Surrounded, surrounded

Why’d you have to wait?

Where were you, where were you?

Just a little late

You found me, you found me

Early morning, City breaks

I’ve been calling for years and years and years and years

And you never left me no messages

You never send me no letters

You got some kind of nerve, taking all I want

Lost and insecure

You found me, you found me

Lying on the floor

Where were you where were you

Lost and insecure

You found me, you found me

Lying on the floor

Surrounded, surrounded

Why’d you have to wait?

Where were you, where were you?

Just a little late

You found me, you found me

Why’d you have to wait?

To find me, to find me

Song Information

Youtube Link

Released November 21, 2008 (US)

Length 4:03

Label Epic Records

What is Zikr?

What is Zikr?

Mention of Zikr in the Holy Qur'an

Zikr is mentioned in many places in the Holy Qur'an, and in most verses, what was meant by the word Zikr is tasbih, glorifying; takbir, exalting; tahmid, praising; and praising and praying upon the Prophet (s).

Allah said in Surat al-Baqara, 152: "Remember Me and I will remember you." [2:152]

He said in Surat al-Imran, 41, "...and remember your Lord much and glorify Him in the evening and in the early morning." And again, 191, "Those who remember Allah while standing, sitting, and lying on their sides..." [3:41, 191]

He said in Surat al-Rad, 28, "Those who believe, and whose hearts find their rest in the remembrance of Allah--for, verily, in the remembrance of Allah hearts do find their rest." [13:28]

And He said in Surat al-AhZab, 35, "...and men who remember Allah much and women who remember Him..." And again, 41,42, "O you who believe! Remember Allah with much remembrance; and glorify Him morning and evening." [33: 35, 41-42]

There are many, many other verses of Qur'an mentioning Zikr. Imam Nawawi said in his book, "Futahat ar-Rabbani ala-l- Adhkar an-Nawawiyya," vol. 1, p. 106-109, "All scholars of Islam have agreed on the acceptance and permissibility of Zikr by heart and by tongue, for the adult men and women, for children, for the one who has ablution, and for the one without ablution; even for the woman during her menses. Moreover, Zikr is allowed by all scholars in the form of tasbih, tahmid, takbir and praising and praying for the Prophet (SWS)."

According to Bukhari, Abu Musa al-Ashcari related that the Prophet (SWS) said, "The difference between the one who makes Zikr and the one who doesn't make dhikr is like the difference between the living and the dead."

Tirmidhi narrated from Anas (r) that the Prophet (SWS) said, "If you pass by the Paradises of Heavens stay there." They asked, "Ya Rasul-Allah, what are the Paradises of Heavens?" He said, "The associations of Zikr!"

Bukhari narrated in his book from Abu Huraira that the Prophet (SWS) said, "Allah, Almighty and Exalted, has angels who seek the people of Zikr. If they find the people of Zikr they encompass them until they reach the first heaven. And Allah asks his angels, 'What are my servants doing?' The angels say, 'O Allah, they are praising You and glorifying You and they are making Zikr.' Allah says, 'Did they see Me?' The angels answer, 'No, they didn't see You.' Then Allah asks, 'How would it be if they were to see Me?' The angels reply, 'O Allah, if they were to see You, they would be making more praise of You and more glorification of You and more Zikr of You.' And Allah asks 'What are they asking for?' The angels say, 'They are asking for Your Paradise.' Allah asks, 'Did they see My Paradise?' The angels answer, 'No, Our Lord.' Allah continues, 'How would it be if they saw My Paradise?' The angels reply, 'They would be more attracted and more eager to reach it.' Then Allah asks them, 'Of what are they afraid?' And the angels say, 'They are afraid of hellfire.' and Allah asks, 'How would it be if they saw my Hellfire?' and they reply, 'They would be running more and more away from it and asking more and more protection from it.' Then Allah said,' I am making you all My witnesses: that I am forgiving them of all their sins.' Then one angel asked, 'O our Lord, there is among these people one who is not from them, he came only to ask for something from one of them.' Allah said, 'Those are my beloved ones who are making My Zikr. Anyone who comes into their circle will be forgiven, and I am forgiving him.'"

In Bukhari and Muslim it is narrated from Abu Huraira (r) that the Prophet (SWS) said, "As my servant thinks about Me so will I be for him. I am with him if he will remember Me. If he calls on Me in himself I will call him in Myself, and if he calls on Me in a group of people, I mention him in a better group in My presence. If he approaches Me one handspan, I will approach him one arm's length; if he approaches Me one arm's length, I will approach him by a cubit; if he comes to Me walking, I will come to him running."

Tirmidhi and Ibn Majah narrated on the authority of Abi Darda that the Prophet (SWS) said, "Do you want me to tell you of your best deeds, and the most honored and praised and sanctified to Your Lord, and the highest in its reward; better than spending gold and better than meeting your enemy and cutting their necks in the jihad?" They said, "Yes, Ya Rasulallah." He said, "Zikrullah."

The Prophet (SWS) said, "Everything has its polish and the polish of hearts is Zikrullah."

Mu'adh bin Jabal (r) said, "Nothing saves you from Allah's punishment except Zikrullah."

There are many, many other hadith about the benefits and blessings of Zikr such that it is impossible to quote all of them here.

From the Sayings of Imams and Scholars about Zikr

Ibn Abbas (r) said "Allah, Almighty and Exalted, put a limit on all the obligations that He ordered human beings except for Zikr. For it there is no limit."

Ibn Qayyim al-Jawziyya said in his book, Al-Wabil as-Sa'ib, p. 52, "There is no doubt that the heart oxidizes, just as copper and silver oxidize. Its polishing is the Zikr, which will make it like a white mirror. The oxidation of the heart is due to heedlessness and sin. Its polishing is by means of two actions: repentance and Zikr. If someone's heart is cloudy, the reflections of images will be unclear, he will see falsehood as truth and truth in the image of falsehood (batil). When there is too much oxidization on the heart, the heart will be darkened, and in the darkness the images of the Truth and Reality never appear. The best way to polish it is through Zikrullah."

Ibn Ata'illah as-Sakandari said, "By Zikr you leave behind heedlessness and forgetfulness, and you keep your heart Present with Allah, Almighty and Exalted. The best way to approach His Presence is by reciting the name 'Allah,' in the heart or on the tongue, or by reciting any of His Names." [Miftah al-Falah, p. 4]

Abul Qasim al-Qushayri said, "Zikr is the strongest support in the way of Allah, 'Azza wa Jall. No one can reach the Divine Presence except by continuing to recite Zikr." [Risalat al-Qushayriyya]

Mulay al-Arabi ad-Darqawi said, "Do not say, 'I am nothing'; neither say, 'I am something.' Do not say: 'I need such and such a thing'; nor yet: 'I need nothing.' But say: 'Allah,' and you will see marvels." [Letters of a Sufi Master]

We see from what has been mentioned that all guides and perfect sheikhs advised the seeker in the Way of Allah to make continuous Zikr in all states of their lives and to keep the company of the people in associations of Zikr. We see that the Holy Qur'an and the Sunnah of the Prophet (SWS) and the scholars are all in accordance on this matter.

The Types of Zikr

Zikr can be can be done both silently or aloud. The Prophet (SWS) encouraged people to do both kinds. Among the scholars of Shari'ah and the Sufi Sheikhs, some preferred the loud Zikr and some preferred the silent Zikr.

Loud Zikr

Bukhari narrated that Abu Huraira (r) reported that the Prophet (SWS) said, "If My servant mentions Me in himself, I will mention him in Myself. If he mentions Me in a group, I will mention him in a group in My presence." We understand from this hadith that to mention Allah in a group indicates loud Zikr. Some scholars determined from this that using loud Zikr is permitted.

Bukhari narrated in his book of hadith, that Ibn 'Abbas (r) said, "In the time of the Prophet (SWS) the people used to raise their voices in Zikr."

Bukhari narrated in his book of hadith, that Abu Ma'bad (r), the freed slave of Ibn 'Abbas (r), said: "Ibn 'Abbas told me, 'In the lifetime of the Prophet (SWS), it was the custom to celebrate Allah's praises aloud after the obligatory congregational prayers.'" Ibn 'Abbas (r) continued, "When I heard the Zikr, I would know that the congregational prayer had ended."

Imam Ahmad, Abu Dawud and Tirmidhi related that as-Sa'ib (r) preported that the Prophet (SWS) said, "Jibril came to me and ordered me to order my Companions to raise their voices in takbir."

It is narrated by Bukhari and Muslim and mentioned by Jalaluddin as-Suyuti, from other collections, that 'Ali bin Abi Talib (r) said, "I asked the Prophet (SWS) one time, 'O Messenger of Allah, guide me to the shortest way to Allah's Presence, and the easiest way to worship, and the best way for Allah, Almighty and Exalted. The Prophet (SWS) said, 'O 'Ali, you have to be continuously making Zikrullah, silently and aloud.' I replied, 'O Prophet (SWS), all human beings are making Zikr. Give me something special.' The Prophet (s) said, 'O 'Ali, the best of what I, and all prophets before me, said is, La ilaha illAllah. If all the heavens and earth were placed on one side of the balance and La ilaha illAllah were placed in the other, La ilaha illAllah would be heavier. Judgment Day will never come as long as there are people on this earth saying La ilaha illAllah.' Then I said, 'How should I recite.' The Prophet (SWS) said, 'Close your eyes and listen to me reciting La ilaha ill-Allah three times. Then you say it three times and I will listen to you.' Then the Prophet (SWS) said it and I repeated it in a loud voice."

In the narration of Imam Ahmad and Tabarani this hadith is continued, describing how the Prophet taught his Companions the Zikr. "'Ibada bin Samit said that the Prophet (SWS) said, 'Is there any stranger among you?' And we said, 'No, Ya Rasul-Allah.' He said, 'Close the door.' Then he said, 'Raise your hand and repeat after me La ilaha illAllah' We raised our hand and said, La ilaha illAllah. Then the Prophet (SWS) said, 'Praise be to Allah that He sent me to this world with this Kalimah, and He ordered me with it, and He promised me the Paradise with it, and He never changes His Promise.' Then the Prophet (SWS) said, 'Be happy! Allah has forgiven you.'"

Jalaladin as-Suyuti mentioned in an article called "Natijat al-Fikr fi Jahri-dh-Dhikr," the Benefits of Loud Zikr, twenty-five authentic hadiths which mention doing loud Zikr.

Silent Zikr

Allah mentioned in Surat al-Araf, 205, "And remember thy Lord in thy self with humility and fear, and without loudness of speech, in the mornings and evenings; and be not of the neglectful." [7:205]

Imam Ahmad narrated, "Abu Huraira reported that the Prophet (s) said that Allah says, 'I am with my servant when he remembers Me and by his remembrance of Me his lips move." Commenting on this hadith, Imam Nawawi said, "Allah is with the one who remembers Him and calls Him in his heart, and calls Him on his tongue, but we must realize that the Zikr of the heart is more perfect. The rememberer made Zikr of the tongue in order to reflect the occurrence of the Zikr in his heart. When the love of Allah and His Remembrance overwhelms the heart and the spirit, the tongue is moved and the seeker brought near."

Sheikh Amin al-Kurdi said in The Enlightenment of Hearts (Tanwir al-Qulub) p. 522: "The Zikr by tongue, which combines sounds and letters, is not easy to perform at all times, because buying and selling and other such activities altogether divert one's attention from such Zikr. The contrary is true of the Zikr by heart, which is named that way in order to signify its freedom from letters and sounds. In that way nothing distracts one from his Zikr, as the poet says:

With the heart remember Allah, secretly from creation, wordlessly and speechlessly.

That remembrance is best of all: out of it flowed the sayings of the saints.

"That is why our Naqshbandi masters have chosen the Zikr of the heart. Moreover, the heart is the place where the Forgiver casts his gaze, and the seat of belief, and the receptacle of secrets, and the source of lights. If it is sound, the whole body is sound, and if it is unsound, the whole body is unsound, as was made clear for us by the chosen Prophet (SWS).

"Something that confirms this was narrated on the authority of A'isha (r): 'Allah favors Zikr above Zikr seventy fold (meaning, silent Zikr over loud Zikr).

On the Day of Resurrection, God will bring back human beings to His account, and the Recording Angels will bring what they have recorded and written, and Allah Almighty will say: See if something that belongs to my servant was left out? The angels will say: We left nothing out concerning what we have learnt and recorded, except that we have assessed it and written it. Allah will say: O my servant, I have something good of yours for which I alone will reward you, it is your hidden remembrance of Me.' Bayhaqi narrated it.

"Also on the authority of A'isha (r): 'The Zikr not heard by the Recording Angels equals seventy times the one they hear.' Bayhaqi narrates it."

Source: Naqshbandi.org

Love - Rumi

Are you fleeing from Love because of a single humiliation?
What do you know of Love except the name?
Love has a hundred forms of pride and disdain,
and is gained by a hundred means of persuasion.
Since Love is loyal, it purchases one who is loyal:
it has no interest in a disloyal companion.
The human being resembles a tree; its root is a covenant with God:
that root must be cherished with all one's might.
A weak covenant is a rotten root, without grace or fruit.
Though the boughs and leaves of the date palm are green,
greenness brings no benefit if the root is corrupt.
If a branch is without green leaves, yet has a good root,
a hundred leaves will put forth their hands in the end.

Mevlana Rumi

How to Control Anger?

Seeking refuge with Allah from the accursed Shaytaan when feeling angry. Al-Bukhaari (3282) and Muslim (2610) narrated that Sulaymaan ibn Surad said: I was sitting with the Prophet (peace and blessings of Allaah be upon him) and two men were trading insults, One of them was red in the face and his veins were standing out. The Prophet (peace and blessings of Allaah be upon him) said: "I know a word which, if he said it, what he is feeling would go away. If he said, 'I seek refuge with Allaah from the Shaytaan,' what he is feeling would go away."
2 – Changing one's posture when feeling angry. Abu Dawood (4782) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: "If one of you gets angry when he is standing, let him sit down; if his anger disappears, all well and good, otherwise let him lie down." Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

3 – Bring to mind the reward for patience, forbearance and restraining your anger, for that is the characteristic of the pious who are promised Paradise, as Allaah says (interpretation of the meaning):

"And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqoon (the pious).

134. Those who spend (in Allaah's Cause) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allaah loves Al-Muhsinoon (the good‑doers)"

[Aal 'Imraan 3:133-134]

The Prophet (peace and blessings of Allaah be upon him) said: "Whoever restrains his anger when he is able to act upon it, Allaah will fill his heart with pleasure on the Day of Resurrection." Narrated by Ibn Abi'l-Dunya; classed as hasan by al-Albaani in Saheeh al-Targheeb, 2623.

Source I & Q -

Surah Isra 17 verse 80 Say: "O my Lord! let my entry be by the Gate of Truth and Honor and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)."

Ameen
Transliteration :Wa qur rabbi adkhilni mudkhala sidqiw wa akhrijni mukhraja sidqiw wa-j'al li mil ladunka sulta_nan nasira_(n).

Al-Tirmidhi HadithHadith 2482 Narrated by AbuHurayrah (May Allah be pleased with him)
Allah's Messenger (peace be upon him) used to say, " O Allah, grant me benefit in what Thou hast taught me, teach me what will benefit me, and increase my knowledge. Praise be to Allah in all circumstances. I seek refuge in Allah from the state of those who go to Hell."
Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a tradition whose isnad is gharib.

Why read Quran if you don't understand Arabic?

Why do we read Quran, even if we can't understand a single Arabic word???? This is a beautiful story.

An old American Muslim lived on a farm in the mountains of eastern Kentucky with his young grandson. Each morning Grandpa was up early sitting at the kitchen table reading his Quran. His grandson wanted to be just like him and tried to imitate him in every way he could.

One day the grandson asked, "Grandpa! I try to read the Quran just like you but I don't understand it, and what I do understand I forget as soon as I close the book. What good does reading the Qur'an do?"

The Grandfather quietly turned from putting coal in the stove and replied, "Take this coal basket down to the river and bring me back a basket of water."

The boy did as he was told, but all the water leaked out before he got back to the house. The grandfather laughed and said, "You'll have to move a little faster next time," and sent him back to the river with the basket to try again. This time the boy ran faster, but again the basket was empty before he returned home. Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get a bucket instead.

The old man said, "I don't want a bucket of water; I want a basket of water. You're just not trying hard enough," and he went out the door to watch the boy try again.

At this point, the boy knew it was impossible, but he wanted to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house. The boy again dipped the basket into river and ran hard, but when he reached his grandfather the basket was again empty. Out of breath, he said, "See Grandpa, it's useless!"

"So you think it is useless?" The old man said, "Look at the basket."

The boy looked at the basket and for the first time realized that the basket was different. It had been transformed from a dirty old coal basket and was now clean, inside and out.

"Son, that's what happens when you read the Qur'an. You might not understand or remember everything, but when you read it, you will be changed, inside and out. That is the work of Allah in our lives."

If you feel this email is worth reading, please forward to your contacts/friends. Prophet Muhammad (PBUH & his family) says: *"The one who guides to good will be rewarded equally"*

When the power of love is greater than the love of power

A simple, yet insightful post for tonight. When the power of love is greater than the love of power, world will know peace.

Old Man and his Happiness

Once there was an old and very wise man. Every day he would sit outside a gas station in his rocking chair and wait to greet motorists as they passed through his small town. On this day, his granddaughter knelt down at the foot of his chair and slowly passed the time with him.

As they sat and watched the people come and go, a tall man who surely had to be a tourist since they knew everyone in the town began looking around as if he were checking out the area for a place to live.

The stranger walked up and asked,"So what kind of town is this that we're in?"
The older gentleman slowly turned to the man and replied," Well, what kind of town are you from?"

The tourist said,"In the town I'm from everyone is very critical of each other. The neighbours all gossip about everyone, and it's a real negative place to live. I'm sure glad to be leaving. It is not a very cheerful place. "
The man in the chair looked at the stranger and said," You know, that's just how this town is."

An hour or so later a family that was also passing through stopped for gas. The car slowly turned in and rolled to a stop in front of where the older gentleman and his granddaughter were sitting. The mother jumped out with two small children and asked where the restrooms were. The man in the chair pointed to a small, bent-up sign that was barely hanging by one nail on the side of the door.
The father stepped out of the car and also asked the man,"Is this town a pretty good place to live?"

The man in the chair replied," What about the town you are from? How is it?"

The father looked at him and said,"Well, in the town I'm from everyone is very close and always willing to lend their neighbour a helping hand. There's always a hello and thank you everywhere you go. I really hate to leave. I feel almost like we are leaving family. "

The older gentlemen turned to the father and gave him a warm smile. "You know, that's a lot like this small town."

Then the family returned to the car, said their thank yous, waved goodbye and drove away.

After the family was in the distance, the granddaughter looked up at her grandfather and asked,"Grandpa, how come when the first man came into our town you told him it was a terrible place to live and when the family came in to town you told them it was a wonderful place to live? "

The grandfather lovingly looked down at this granddaughter's wondering blue eyes and said,"No matter where you move, you take your own attitude with you and that's what makes it terrible or wonderful. "

( It's your attitude, not your aptitude that determines your altitude. Happiness is not something you find, it's something you create. )

Sadness vs Happiness

Sadness is self-inflicted, as is happiness. But neither can exist without the other. How can you know what happiness really is when you've never felt sad? How would you know you're sad if you've never known how happy you can be?

So what is it to be happy? Perhaps happiness is eternal peace, like that in the life of a child. To be so innocent and naive, oblivious to all the animosity and malice in the world around you. No thoughts of your fast approaching future and what labyrinthine path it is likely to hold. Not a worry in your head but raindrops and candy canes. Eternal peace: a concept way out of our reach no matter how hard we struggle to grasp it. A longing for serenity that only exists deep in the subconscious pits of our preoccupied minds. Yet, as children we assumed such tranquility to be inevitable and eternal. Now we endeavor in every way and opt to re-conquer the peace that was once unconditionally ours, never quite quenching the thirst, hence scouring for happiness as long as we are here.

Then how do we achieve happiness? We simply don’t. Happiness is not a goal you can achieve and check off your things-to-do list. Instead of chasing happiness we should pause every now and then and look around ourselves. Inhale the true essence of all that is life, rather than depriving ourselves of what we have today only to strive for what we can perhaps never have. Live life one day at a time and reminisce on all the positive attributes the day entails, as opposed to dwelling on less appeasing matters.

Imam Abu Hanfia & Three Questions

Many years ago, during the time of the Taabi'een (the generation of Muslims after the Sahabah), Baghdad was a great city of Islam. In fact, it was the capital of the Islamic Empire and because of the great number of scholars who lived there, it was the center of Islamic knowledge. One day, the ruler of Rome at that time sent an envoy to Baghdad with three challenges for the Muslims. When the messenger reached the city, he informed the Khalifah that he had three questions which he challenged the Muslims to answer. The Khalifah gathered together all the scholars of the city and the Roman messenger climbed upon a high platform and said,

I have come with three questions. If you answer them, then I will leave with you a great amount of wealth which I have brought from the king of Rome." As for the questions, they! were: 'What was there before Allah?' 'In which direction does Allah face?' 'What is Allah engaged in at this moment?'

The great assembly of people were silent. (Can you think of answers to these questions?) In the midst of these brilliant scholars and students of Islam, there was a man looking on with his young son. "O my dear father! I will answer him and silence him!" said the youth. So the boy sought the permission of the Khalifah to give the answers and he was given the permission to do so.

The Roman addressed the young Muslim and repeated his first question, "What was there before Allah?" The boy asked, "Do you know how to count?" "Yes," said the man. "Then count down from ten!" So the Roman counted down, "ten, nine, eight, ..." until he reached "one" and he stopped counting. "But what comes before 'one'?" asked the boy. "There is nothing before one - that is it!" said the man. "Well then, if there obviously is nothing before the arithmetic 'one', then how do you expect that there should be anything before the 'One' who is Absolute truth, All-Eternal, Everlasting the First, the Last, the Manifest, the Hidden?"

Now the man was surprised by this direct answer which he could not dispute.

So he asked, "Then tell me, in which direction is Allah facing?" "Bring a candle and light it," said the boy, "and tell me in which direction the flame is facing." "But the flame is just light - it spreads in each of the four directions, North, South, East and West. It does not face any one direction only," said the man in wonderment. The boy cried, "Then if this physical light spreads in all four directions such that you cannot tell me which way it faces, then what do you expect of the Nur-us-Samawati- wal-'Ard: Allah - the Light of the Heavens and the Earth!? Light upon Light, Allah faces all directions at all times."

The Roman was stupefied and astounded that here was a young child answering his challenges in such a way that he could not argue against the proofs. So, he desperately wanted to try his final question. But before doing so, the boy said, "Wait! You are the one who is asking the questions and I am the one who is giving the answers to these challenges. It is only fair that you should come down to where I am standing and that I should go up where you are right now, in order that the answers may be heard as clearly as the questions." This seemed reasonable to the Roman, so he came down from where he was standing and the boy ascended the platform. Then the man repeated his final challenge, "Tell me, what is Allah doing at this moment?" The boy proudly answered, "At this moment, when Allah found upon this high platform a liar and mocker of Islam, He caused him to descend and brought him low. And as for the one who believed in the Oneness of Allah, He raised him up and established the Truth. Every day He exercises (universal) power (Surah 55 ar-Rahman, Verse 29)." The Roman had nothing to say except to leave and return back to his country, defeated.

Meanwhile, this young boy grew up to become one of the most famous scholars of Islam. Allah, the Exalted, blessed him with special wisdom and knowledge of the Deen (religion). His name was Abu Hanifah (rahmatullah alayhi - May Allah have mercy on him) and he is known today as Imam Abu Hanifah (Imam-e-Azam) , the Great Imam and scholar of Islam.

What is a Sufi?

The Sufi is not the one who is always carrying the prayer rug, nor the one who is wearing patched clothes, nor the one who keeps certain customs and appearances; but the Sufi is the one to whom everyone's focus is drawn, although he is hiding himself.'

Abul Hassan Ali ibn Jafar Al-Kharqani,
the great Naqshbandi Master, may Allah sanctify his soul & bless his secret

Prophet Muhammed's Words

Holy Prophet (SAW) Said:


1) Four things that make your body sick:

a) Excessive talking
b) Excessive sleeping
c) Excessive eating and
d) Excessive meeting other people

2) Four things that destroys the body:

a) Worrying
b) Sorrow (Sadness/Grief)
c) Hunger
d) Sleeping late in the night

3) Four things that dry the face & take away its happiness:

a) Lying
b) Being disrespectful / impudent (insisting on something wrong knowingly)
c) Arguing without adequate knowledge & Information.
d) Excessive immorality (doing something wrong without fear).

4) Four things that increases the wetness of face & its happiness:

a) Piety
b) Loyalty
c) Generosity (being kind)
d) To be helpful to others without he/she asking for that.

5) Four things that stop the Rizq (Sustenance):

a) Sleeping in the morning (from Fajr to sunrise)
b) Not Performing Namaz or Ir-regular in Prayers
c) Laziness / Idleness
d) Treachery / Dishonesty

6) Four things that bring / increase the Rizq:

a) Staying up in the night for prayers.
b) Excessive Repentance
c) Regular Charity
d) Zikr (Remembrance of Allah / God).

The Holy Prophet (SAW), Also said to communicate to others even if you
listen One Verse (Ayah) & this one verse will stand on the Day of
Judgment for intercession.

The Holy Prophet (SAW) said, Stop doing everything during the Azaan,
even reading the Quran, the person who talks during the Azaan will
not be able to say the Kalima AShah ad a on his/her death bed....

Please pass this message to Muslims... READ THIS DUAA FOR BETTER LIFE*


Allahumma- inni- ala- Zikr-ika -wa Shuk-rika wa husni-ib ad -atika

A very powerful Dua'a has been presented to you. Imagine if 1000 people
read it just because of you. Jazakallah. BECAUSE ONLY you will seek
goodnesss.

The Prophet of Islam and Tassawuf

The Sufis have always believed that the reality that constitutes Sufism issued from the inner meaning of the Qurān and the inner nature of the Prophet. 

According to Sufism, Muhammad is at the origin of the silsilah, or the chain of spiritual descent of every Sufi order, and Sufis believe that he was both the perfect prophet and the perfect saint (walī). Upon his death, the prophetic function came to an end, but the saintly power (walāyah/wilāyah) continued and was transmitted through Alī bin Abi talib A.S and others to later generations so that the journey along the spiritual path could be made. Sufis, as well as Shʿites, believe that there is a prophetic light called the Muhammadan Light (al-nūr al-muḥammadī), which, originating from the Prophet, will continue to shine through the later saints and, for the Shīites, the imams until the end of the world. Sufis also identify the inner reality of the Prophet, or the Muhammadan Reality (al-ḥaqīqat al-muḥammadiyyah), with God’s first creation, which became finally manifested on earth in his last prophet, who once said, “I was a prophet when Adam was between water and clay.” The love of the Prophet plays an especially central role in Sufism, and litanies consisting of his names and qualities form an integral part of Sufi practice. 

Indeed, the Muhammadan grace (al-barakāt al-muḥammadiyyah) is said to be nowhere stronger than in the spiritual practices of the Sufis when they celebrate the divine names and seek to remember God with the help of the Prophet. Sufis take great pride in calling themselves “the poor” (al-fuqarā) because Muhammad said, “Poverty is my pride.” The Miʿrāj, or Nocturnal Ascent, of the Prophet is the prototype of all spiritual wayfaring in Islam, and no group in Islamic society has been as conscientious as the Sufis in emulating the Prophet as the perfect saint and what later Sufis were to call the Perfect or Universal Man (al-insān al-kāmil).

Sufism trains the individual on the lines of the life of Prophet Muhammad, on the principles of Hazrat Ali and the patience of Hazrat Hussain son of Hazrat Ali A.S and the grandson of the Prophet Muhammad Sallalla hu alaiyhe wassalam

The Internal neglected self

When you are occupied with outward forms, you lose the meanings. Therefore, the one who is occupied by looking at outward things by externals is going to lose his inner life.

Religion is not only an external structure which has outward forms but it has an inner reality too. Now in our time our scholars are making Islam, only an outward form and are speaking on and on about those magnificent forms from the outward aspect. But they can’t imagine how magnificent it is inside.

However it is so difficult to enter into the internal side. There are guardians, asking from those who are trying to enter, an identity card and asking them, “To whom do you belong? What is this identity card?” If a person shows an identity card saying, “Servant of his Lord,” and if it is signed by the Prophet Muhammad (sal), and by his sheikh, he may enter; if he has a real identity card of being ‘abd-Allah, the servant of Allah Almighty, then the doors will be opened for him to go in. But if his identity card shows, “This is a worker for devils,” or “A slave of his ego,” or “A slave of this life or of dunya (the material world),” he is refused; he can’t enter. Whoever is sometimes for his ego, sometimes for Satan, sometimes for dunya, sometimes for hawa, a slave to his desires, never gets in.

Therefore it is so difficult for a person to be successful, to make himself free from the hands of his ego and from dunya or from the hands of Satan. Therefore we must consider what is in Islam. We must look at that magnificent structure, the edifice of Islam, to see what is in it and what it is for. For what is Islam, for what purpose? What is the main goal of Islam, of Iman, of praying and of fasting? Are they ends in themselves? Yes, we must know.

Worshipping is not an end in itself. They are not ends but rather they are the means of taking you to your Lord’s Divine Presence by making you His obedient servant. And to be an obedient servant takes you into His Divine Presence.

Deep Quotes

"To the world you may be just one person, but to one person you may be the world." - Brandi Snyder
~
" That it will never come again is what makes life so sweet." - Emily Dickinson
~
If we want things to change for the better, we have to be the miracle." - Unknown
~
" I have seen what a laugh can do. It can transform almost unbearable tears into something bearable, even hopeful." - Bob Hope
~
" We will not be remembered by our words, but by our kind deeds. Life is not measured by the breaths we take, but by the moments that take our breath." - Unknown

Naqshbandi Zikr, Shaikh Nazim

Zikr 16 Ekim/October 2008, Sultanul Evlia Seyh Muhammed Nazim El-Hakkani hz. Lefke-Kibris/Cyprus.

Great Zikr.

Method of praying Qaza Salahs Quickly

Please do send this page to friends

If someone have missed Salahs in their account. Either one time's or of many years, they must pray their Qaza as soon as possible. Salah is a Fard and not forgiven. On the day of judgement Salah will be the first thing asked about.
For the people who have many years of missed Salahs. There is a way to pray them quickly. Following instructions have four exeptions and has all Fards and Wajibs for a complete Salat. Please pray your Qaza as soon as possible. Even of you could pray one days Qaza Salahs every day which are only 20 rakahs (3 wajib witr), please do it. It only takes few mins to perform 20 rakahs according to the following instructions.

1) In Ruku and Sajdah instead of reciting "Subhaana Rabbiyal Azeem" and "Subhaana Rabbiyal A'la" three times, say it only once. But make sure do not leave Ruku poster untill the Meem (M) of Azeem has been said properly. Similarly do not leave the posture of Sajdah until Ala has been said completely. Just make sure to say these Tasbeehaat properly and do not rush.

2) In third and four Rakah of Fard Salah instead of reciting the whole Soorah Fatiha say, "Subhan Allah" three times and go to Ruku, . Make sure "Subhan Allah" has been recited three times properly, do not rush. This exeption is only for Fard. In third rakah of Witr it's a must to recite full Soorah Fatiha followed by at least three ayahs of Quran or a soorah (as we usually do in first and second rakah).

3) In last Qaidah (when we sit for Attahyyat) before Salam, after Attahyyat instead of full Durood and Dua just say, "Allah Humma Salle Ala Sayedena Mohammad Wa Aalihi", then finish the Salat with Salam. Dua is not a must here.

4) In Witr, instead of full Dua-e-Qunoot just say "Rabbigh Fir Lee" one or three times.

(Fatawa Rizvia, Part 3, Page 622)

Shaykh Nazim's Don't Deny the Unseen

Sohbet/Sohba 1 October 2008, Seyh Muhammed Nazim El-Hakkani Hz..

Eid!

Looking thoroughly at our daily activities, we understand that we conduct most of them subconsciously and easily at definite periods. However, sometimes we like to extend them or to make their effects last permanently. Devotion and submission to our kind Creator is one of such activities that, in fact, faces many ups and downs during our lifetime. Such submission takes a special flavor during the holy month of Ramadhan. But making it last and the development of its effects to the entire lifetime remains for some of us as a hope or even an untouchable dream. How can we really make such devotion and submission enduring?

Basically, the tasks that we logically contemplate and ponder on to realize their true meanings, and do them knowingly, will become more permanent and continuous. Therefore, with pondering on the meaning and the truth of devotion and submission, we might be able to find the golden key to making this devotion long-lasting. What does really the divine devotion and submission mean?

Acknowledging the unique Creator as the most perfect being with the most perfect traits, pure from any sort of deficiency, and the realization of our relation to him, as the creator and the custodian of the world, leads to a reaction in us which is referred to as devotion and submission. The recognition of the Almighty as the sole source, and the sole possessor of everything, obliges us to not to associate any partner with Him in worship. Therefore, the Holy Quran stresses numerously that the act of worship must be exclusive to Allah (SWT), and that no sin equals associating things with Him. Now, let us see what the worship which is exclusively for God is and what the kind of this relationship can be?

Some acts of humans are void and empty from any inner meaning, and are not signs or symbols for other matters, and are conducted for the sake of their direct natural cause. For example, a farmer performs the set of tasks pertaining to farming, in order to harvest the natural result of those set of tasks. Therefore the farmer does not perform those tasks as a symbol or as expressions of a set of motives and emotions. Similarly, when we commute to the university, in our effort, we do not follow any cause other than reaching to the university. We are not seeking to reach any other cause by that.

However, some actions are conducted as the signs of certain purposes and expressions of certain emotions. For example, as an expression of confirmation we nod, or as a sign of humbleness we sit on a lower place, and as a sign of showing respect, when someone approaches we stand before him.

Most of our actions fit in the first kind, and least of them in the second; however, in any case, some part of our actions are those which are performed for the expression of certain causes, and implying certain inner emotions.

Now that these two introductions are understood, we say that worship is a meaningful action. What the human expresses in worship and devotion are states such as praise, admiration, glorification, thankfulness, submission and complete obedience. All these states are exclusive for God, and that means that there is no partner for Him in that sense. No self is pure from loss except Him, there is no any other source for affluences except Him that deserve being thankful to, there is no other being except Him who deserves being fully obedient to (except those He Himself has bade us to obey). This is the reaction that is proper for a being in front of his creator, and except in front of the unique God, in no other case, is correct or eligible.
These points are unchangeable truths and consistent meanings for all lifetime. These are the facts that if they are understood, we can possibly preserve the results of worship, more and more, and to make such state permanent in order to prevent negligence from making us forget devotion, after this month that because of the special atmosphere of grace and mercy of God, and imprisonment of the devils, we were more submissive to the divine realm.

Now that, in gratitude of this month of servitude, we have made the ceremony of Fitr and return to Him, let us promise Him to always keep prostrating before His realm.

Alhamdulillah, by the infinite grace and mercy of the Almighty we were blessed to have witnessed and completed the Holy month of Ramadhan.

On this day of Eid, let us contemplate on this one hadith of Imam Al-Hassan, Al-Mujtaba [as]:

"Allah has made the month of Ramadhan the racetrack of HIS creatures so that they will compete with each other in acts of obedience to HIM to attain HIS satisfaction. Some people preceded others and could win, while others dropped behind and failed. How strange that who plays and laughs on the day [EID] when the good-doers are rewarded and the wrong-doers are losing is! By Allah I take the oath, if the cover is removed, they will realize that the good-doers are engaged in their advantages and the evildoers are engaged in their sins." [Tuhaf Al-Uquool, Page 276]

It is our sincere prayers that the Almighty count you and your entire family among the good-doers as described by our beloveds and may you all be blessed abundantly on this day of reward and always, Ameen.!!

As we remember our departed Marhumeen, let us not forget to also remember all the Mu'mineen in every part of the globe who have been displaced and are under the forces of anarchy on this blessed day of Eid.

Eid Mubarak!

I trust this finds you all in good health and Imaan


Eid is a Thanksgiving occasion where the Muslims gather in a brotherly and joyful atmosphere to offer their gratitude to Allah for helping them in fulfillment of their spiritual obligations prior to the Eid. This form of thanksgiving is not confined to spiritual devotion and verbal expressions. It goes far beyond that to manifest itself in a handsome shape of social and humanitarian spirit.

The Muslims who have completed the fasting of Ramadan express their thanks to Allah by means of distributing alms among the poor and needy on Eid-ul-Fitr.

Similarly, the Muslims offer their sacrifices by slaughtering oblations to be distributed among the poor and needy. The distribution of alms and oblations constitutes a major part of the 'Eids highlights.

This Islamic form of thanksgiving is a wholesome combination of spiritual devotion and humanitarian benevolence, a combination that cannot be found except in Islam.

The first day of Shawwal is called Eid-ul-Fitr. To perform 13 things on this day is Sunnah:

1- Rising early in the morning

2- Taking bath

3- Clean the teeth with Miswak

4- Wearing new and neat cloths

5- Adorning oneself as permitted by Shari'ah

6- Using perfume

7- Going to the Eid Gah very early

8- Eating something sweet like dates before going for Eid prayer

9- Giving Sadqa-e-Fitr before going to Eid Gaah

10- Going to the Eid Gah by one way and coming back another way

11- Going on foot

12- Reciting slowly on the way to the Eid Gaah,

“Allahu Akbar, Allahu Akbar, Laa ilaaha illallahu Wallahu Akbar, Allahu Akbar, Wa lillahil Hamd.”

13- Offering Eid prayer in the Eid Gah and not in the mosque of the locality except any legitimate excuse.


We would like to take this opportunity to wish all our members and there families a Happy Eid Mubarak!!

Latest Sohbet from Maulana

Sohbet/Sohba 23 Eylül/September 2008 - Seyh/Sheikh Muhammed Nazim El-Hakkani Hz. from .....~~Hakkani Post~~~..... on Vimeo.

Lailat Ul Qadr - Night of Power

LAILAT UL QADR-NIGHT OF POWER --- COMING SOON --- AVAIL IT

Assalaam Alaykum,

The opportunity of Laylatul Qadr is coming in the next few days. Life is about that take advantage of their opportunities to win the nearness & love of Allah, and this is indeed one of those chances. The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadan. During it he hopes to be forgiven by Allah for past sins, knowing that the Prophet Sallallahu Alayhi wa sallam promised that all who bear down during the last ten days shall have all their sins forgiven. It is well known that Prophet Muhammad Sallallahu Alayhi wa Salama advised Muslims to search “Lailatuhul Qadr” in the odd numbered nights, in the last ten days of Ramadan.To achieve this, the believer remembers the Prophet’s Sallallahu Alayhi wa sallam advice in different sayings wherein he used words like “seek”, “pursue”, “search” and “look hard” for Laylatul Qadr. In this night of power, the Holy Quran was sent down from LOH-E-MEHFOOZ (the Preserved Tablet) to the earth.

Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. The Mu’min should search for it in the last ten nights of Ramadan, passing the nights in worship and obedience.

For those who catch the opportunity, their gift is that of past sins wiped away.

The Messenger of Allah Sallallahu Alayhi wa sallam illustrated for us some of the things we should be doing on this Grand Night. From his blessed Sunnah we find the following:

It is recommended to make a long qiyaam prayer during the nights on which Laylatul Qadr could fall. This is indicated in many ahadeeth, such as:

“Whoever stands (in qiyaam) in Laylatul Qadr [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.” Al-Bukhari and Muslim.

Peace shall descend on Laylatul Qadr until the dawn.

Hazrat Aisha Radiallah Anha stated that Rasool Allah Sallallahu Alayhi wa Salma said, 'Look for Lailat-Ul-Qadr in the odd nights of the last ten days of Ramadhan.' (Bukhari)

Hazrat Aisha Radiallah Anha stated that as much Rasool Allah peace be upon him tried (Ibadat) in the last Ashra (ten days) of Ramadan, did not try in any of the Ashra.' (Muslim)

Hazrat Aisha Radiallah Anha stated that I asked Rasool Allah peace be upon him, 'If I find Lailatul Qadar then what should I do? HE peace be upon him said, recite this Dua.'ALLAH HUMMA INNAKA A’FUVUN TOHIB BUL AFVA FA’AFU ANNI' (Tirmidhi)

Please take advantage of this night, from sunset till sunrise. Offer nawafil (prayers), recite QUR'AAN, do repent (Istaghfar), and Pray for pardon, recite many many Salawat (Darood Sharif & Salaam) and make benediction (Dua'as).

SECRET TREASURE’S CALCULATIONS:

Arif-Billah Hadrat Khwaja Abul Hasan Kharkani (rahmatullah alahay) mentioned that he did not missed the Night of Power (Lail-a-tul Qadr) since his adolescence age based on the instruction/ quotations of Hadrat Imam Jafar Sadiq (rahmatullahi alaihi). According to him, the night of Power will be on the following:

· If first day of Ramadan starts on Monday, the night of Power

will be on 21st Ramadan.

· If first day of Ramadan starts on Saturday, the night of Power

will be on 23rd Ramadan.

· If first day of Ramadan starts on Thursday, the night of Power

will be on 25th Ramadan.

· If first day of Ramadan starts on Tuesday or Friday, the night

of Power will be 27th Ramadan.

· If first day of Ramadan starts on Wednesday or Sunday, the

night of Power will be on 29th Ramadan.

Moulana Abdul Hai Farangi Mahli (rahmatullah alahay) has also mentioned in his book that he has implemented the above mentioned dates and found them blessed with the Night of power.

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According to above calculations, 27th Night of Ramadhan-Ul-Mubarak should be night of Lailat-Ul-Qadr in India and Chicago and 21st Night should be night of Lailatur Qadr in Saudi Arabia.

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This one night surpasses the value of 30,000 nights. If the Night of Power is for 12 hours, then each minute is equivalent to 42 days. The least action one can perform on the Night of Power is to pray Isha and Fajr in congregation. According to the Sunnah, the supplication to recite during the Night of Power is:

Special DU’AA of Lailatul QADR:

'ALLAH HUMMA INNAKA A’FUVUN TOHIB BUL AFVA FA’AFU ANNI' (Tirmidhi)

'O Allah! You are the Forgiver and You like forgiving so forgive me”

Alllah knows the just and best --- May Allah bless us the night of power – A’ameen.