Dr. Reza Shah-Kazemi: The Esoteric Meaning of the Martyrdom of Imam Hussain

Peace, one and all…

A beautiful and fascinating lecture on the meaning of Imam Hussain’s death, by Dr. Reza Shah-Kazemi.  May it be of benefit.

With thanks to Ismaili Mail

Ask olsun,
Abdur Rahman

When a Word comes from the Heart

Peace, one and all…

It is reported that Imam Ali said:

‘When a word comes from the heart, it falls onto the heart; but when it comes from the tongue, it will go no farther than the ears’
The Scale of Wisdom, 877

Charity and Truth

Peace, one and all…

In a beautiful passage, the Quran speaks of the collection and distribution of the compulsory alms-tax (the zakat):

‘Alms are only for the poor and for the needy and for those employed to collect and for bringing hearts together and for freeing captives and for those in debt and for the  cause of God and for the traveler – an obligation [imposed] by God.  And God is  Knowing and Wise’ (9:60)

This verse has long been understood as being the basis of an organised collection system, by which that alms-tax is collected.  Whilst this is certainly true, a closer examination draws out a number of deeper connections.

Although this compulsory alms tax is most often described as zakat (from a root meaning ‘purification’), in this verse a different term is used.  If we look a little closer at this verse, we can draw this out more clearly.  The word used here is sadaqat, literally meaning ’charity’.  Significantly, this word derives from a root denoting truth and truthfulness.  Thus, we can say that charity is a practical means of engaging with truth, of manifesting truth in everyday life.  To engage in regular charity is thus a means of visualising and actualising truth.  Moreover, given that this verse refers to the compulsory zakat, it forcefully underlines two further points: all that we own comes to us from God, of ourselves we own nothing.  Secondly, a just and equitable, organised tax system is a collective means of manifesting this truth.  Religion is not merely a matter of private observance, it is also concerned with social justice.

‘Sadaqa is only for … bringing hearts together and for freeing captives and for those in debt and for the cause of God and for the wayfarer…’

Charity is thus a means of bringing peoples together, and for the cause of God, which is here tied to freeing humanity from captivity and debt.

Sadaqa is thus connected with love, with truth, in a spiritual, personal and collective sense. It is therefore an aspect of justice, particularly in the social realm.   To give charity to others, in an arranged, socially accepted manner, is to do justice – and to do justice is to manifest the equilibrium of love.  Indeed, the more we realise this, the more deeply we are able to access truth, to plumb the depths of sadaqa.  Charity is thus a means of approaching Truth.

Charity is a function of our humanity, and is a means of enhancing relationships with others.  This is why the Prophet (alaihi al-salatu wa al-salam) speaks of sadaqa in terms of its social utility, as in the following examples:

‘Charity given to one’s relatives twice multiplies its reward’ (al-Tabarani)

‘A kind word is charity’ (al-Bukhari and Muslim)

‘God has never dignified anyone due to his ignorance, nor humiliated anyone due to his knowledge. And wealth is never diminished as a result of charity’ (al-Daylami)

‘Two qualities are never coupled in a believer: miserlinenss and immorality’ (al-Bukhari)

This verse also points towards a deeper, existential truth: we are utterly dependent upon God in every aspect of our lives, in each new moment and place.  This becomes clear when we look again at this verse:

‘Sadaqat is only for al-fuqara’ and al-masakin…’

Fuqara’ means those who are absolutely poor, without any other means, whilst masakin means those who are destitute, and therefore weak.  Elsewhere, the Quran describes this poverty and weakness in interesting terms:

 ’O mankind! You are those in need of God (literally, ‘you are the fuqara’), and God is the Free of Need (al-Ghani), the Praiseworthy (al-Hamid)’ 35:15

In other words, poverty and utter dependence are the hallmarks of the human relationship with God.  Not only does God give us all that we need, we are also dependent upon God in each new moment.  That the verse before us should come in Surah Tawba, or the Chapter of Repentance, is also significant – especially when it is remembered that classical Sufism understood tawba as the first stage of the spiritual journey.

Our poverty and God’s overflowing grace forms a relationship, and our breath is a living moment by moment transcription of this reality.  That is, we can experience this now, in our very breath.  Mevlevi tradition uses breathing techniques in its formal zikr, especially connected to the testimony of faith (the shahadah) – la ilaha illa Allah.  With each exhalaltion, the practice is to breathe la ilaha (‘there is no god…’) as a means of letting go of every limitation, of realising our utter contingency.  Each inhalation is accompanied by illa Allah (‘except God’) – in which our chest fills with God-given breath, with an organic awareness of Divine presence.  This verse alludes to this process: we acknowledge our dependence on God, we literally breathe it by emptying and we receive a new in-breath, from the Infinite Tresuries of God, al-Ghani al-Hamid.

May God help us become open handed!  May God help us realise the truth of our dependence upon Him, in each new new moment and circumstance.

Wa akhiru da`wana an il hamdu lillahi rabbil alameen.

Ma’as salama,
Abdur Rahman

Fear Not of Man

Peace, one and all…

Ma’as salama,
Abdur Rahman

Show Compassion to All Creation

Peace, one and all…

‘Show compassion to all creation.  Nasr ibn Muhammad reports that Junayd related that there was a sheikh in Damascus called Abu Musa al-Qumasi who was a an of futuwwah [spiritual chivalry]; everyone praised him.  One day, the sheikh’s house collapsed on top of hi and his wife.  When people began to dig in the ruins, they found his wife first.  ’Leave me,’ she said.  ’Go and try to find the sheikh and save him.  He was sitting in a corner over there’.  They left the woman, dug where she had pointed, and found the sheikh.  ’Leave me,’ he said.  ’Go and save my wife’.  Each wanted the other to be saved.  That is the state of those who are together for the sake of Allah and who are friends and brothers in the name of Allah.  They are in that compassionate state at all times’
(Imam ibn al-Husayn al-Sulami, Kitab al-Futuwwah, The Book of Sufi Chivalry)

Response

Peace, one and all…

 

The Messenger of God (alaihi al-salatu wa al-salam) said:

‘Fear Allah [or 'be conscious of God'] wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people’
(Recorded by Imam al-Tirmidhi; source)

Related posts:

• Wherever You May Be…
• That Which Gives You Life
• And Whoever Submits his Face
• Learning to Talk, Learning to Love
• Learning to Talk as a Muslim (part 2)
• Learning to Talk

The Verse of the Pledge (Bay`ah)

Peace, one and all…

‘Indeed, those who pledge allegiance to you, [O Muhammad] – they are actually pledging allegiance to Allah . The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah – He will give him a great reward’
(Surah al-Fath 48:10)

The Garment of Dignity

Peace, one and all…

‘Silence that puts the garment of dignity on you is better than words that bring you remorse’
(Imam Ali, may God ennoble his countenance)

Go, and Be Kind…

Peace, one and all…

‘Go and be kind, for Time is aware of kindness,
And He will not take kindness away from the kind.
Material things will outlast everyone and will outlast you too.
But better for you is that kindness will outlast you’
(Mevlana, Divan-i-Kebir 644, trans. Shaykh Kabir Helminski)

That Voice which is the Root of Every Calling

Peace, one and all…

‘Allah is the Protecting Friend of those who believe.  He brings them out of the darknesses into the light’
(Quran Surah al-Baqara 2:257)

Shaykh Faraz Rabbani offers a number of beautiful ayat and ahadith.

Mevlana Rumi (may God sanctify his noble soul) offers us these words:

‘That voice which is the root of every calling,
that is the true voice – all the rest are echoes.

The Persian speaker, Turk and Kurd and Arab
can know that voice with neither lip nor ear.

Why stop at Turks, Tajiks and Ethiopians?
The wood and stone can understand that voice’.
(Masnavi 1.2118-2120)

Peace and Reconciliation

Peace, one and all…

‘The believers are but a single brotherhood: so make peace and reconciliation between your two (contending) brothers; and fear Allah, that you may receive mercy’ (Quran Surah al-Hujurat 48:10, trans. A Y Ali)

Hamdun al-Qassar, one of the great early Muslims,  is reported to have said, ‘If a friend among your friends errs, make seventy excuses for them. If your hearts are unable to do this, then know that the shortcoming is in your own selves’. (Imam Bayhaqi, Shu`ab al-Iman, 7.522: source)

Where Do We Go in the Face of Horror?

Peace, one and all…

On my way to work this morning, I read with horror the account of a 13 year old boy guilty of the vicious assault and rape of a 20 year old woman.  The boy, who is now 14, has received a sentence of three years in a young offender’s institute (source).  My first thoughts and prayers go to the victim.  May all her wounds be healed.  I am also deeply shocked that someone so young could do such a thing.  Three years seems such a desultory sentence for such a heinous crime (even though the offender is technically still a minor). 

Where do such crimes leave us as a society?  What do they say about the state of manhood in 21st century Britain?  Where do we go in the face of such horror? 

I don’t have the answers….nor am I probably asking all of the right questions.  At any rate, as I was thinking about these issues, I caught a line in the qawwali song I happened to be listening to.  Just as I was feeling overwhelmed by the awfulness of this crime, and the serious challenges it poses to men and maleness in today’s world, I came to the line ‘tere murshid Ali, Ali‘ (loosely, ‘your guide/teacher is Ali, Ali’).  I suddenly realised the truth of this lyric: to respond as a Muslim, I must learn masculinity from someone like Imam Ali (may God ennoble his countenance); injustice must be challenged wherever it is found – internally or externally; strength is only given to men that we might use it in accordance with the highest truth, that we might protect others; the struggle for truth is always ongoing, there can be no easy answers or quick fixes.  As I felt this truth wash over me, I felt inspired to write a small poem in response.  And so, I share it here.  It is not an answer to the awfulness of this boy’s crime.  But, for me, it is where new beginnings must emerge from: the ever-present and ever-fresh mercy of God.  Huuu….

‘You have closed my mouth,
and poured sorrow upon my head.

That one so young could do such a thing
has left me feeling raw and numb.

And, in the midst of this bitter moment,
healing truth descends like rain upon my aching heart:

Son of the Way, speak truth, do what is right,
listen with opened ears:

Tere murshid Ali, Ali
Did that lion ever fight for anything other than truth?’

Ma’as salama,
Abdur Rahman

Imagine this for your Instruction

Peace, one and all…

‘When Satan said, ‘You led me into sin’,
the vicious demon hid his shameful deed.

But Adam said, ‘O Lord we’ve wronged ourselves’.
He was not blind, as we are, to God’s action.

Respectfully he hid it in the sin;
with sin upon his head he ate the fruit.

When he repented, God addressed him: ‘Adam!
Have I created sin and toil in you?

Was that not My decree and My command?
Why did you hide it at the time of pardon?’

‘I was reluctant to forgo respect’.
He said, ‘I’ve shown the same regard for you’.

For he who shows respect shall have it shown him,
and he who brings the sugar eats sweet cake.

For whom are ‘the good women’ meant?  For
‘good men’.
Be good to friends; annoy them at your peril!

Dear heart, imagine this for your instruction:
know how compulsion differs from free will’.

(Mevlana, Masnavi 1.1498-1506, trans. A. Williams)

Put Off Your Old Nature

Peace, one and all…

I recently found myself watching the Catholic TV channel, EWTN, and as Allah willed, I tuned in to a discussion of the book of Ephesians.  In particular, the presenter (an elderly priest) was discussing Ephesians 4:22-25:

‘Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, and be renewed in the spirit of your minds, and put on the new nature, created after the likeness of God in true righteousness and holiness’.

This passage hit me like a thunderbolt, as if it were speaking directly to me, as though were in all truth the very voice of God moving in the deep waters of my soul.  ‘I hear and obey’ is the only possible response in such situations, ‘Here I am at Your service’ (labbayk Allahumma labbayk).

A number of sayings of Imam Ali (may God ennoble his countenance) that I had then been reading feel relevant, and hence I wanted to share them here.  The Imam is reported to have said:

‘He who is lowly in poverty is great in God’s sight’

And again:

‘He who is without knowledge [literally adab] is without merit’

And finally:

‘With sincerity, a man can reach the stations of the great’

May God always open me, and may all who pass by be blessed.

Ma’as salama,
Abdur Rahman

Whose Burden You Will Carry

Peace, one and all…

‘A man said to al-Junayd: ‘Brothers are scarce in these times.  Where am I to find a brother in God?’  Al-Junayd made him repeat this thrice before saying: ‘If you want a brother to provide for you and to bear your burden, such – by my life – are few and far between.  But if you want a brother in God whose burden you will carry and whose pain you will bear, then I have a whole troop I can introduce you to’.  The man was silent’
(taken from Imam al-Ghazali’s Ihya Ulum al-Din)

Friends

Peace, one and all…

‘Friends, how many of us have them?  Friends, ones we can depend on…’

Thus begins one of my favourite ’80s rap tunes, ‘Friends’ by Whodini.  Relationships are the essence of life, and so friendship, in all its forms, is integral to life itself.  Moreover, since God is al-Wali (the Protecting Friend), friendship stretches beyond the purely human realm, moving onwards into the fullness of the Divine.

What does it mean to have a friend?  What is friendship?  How should we choose our friends? How do we maintain and strengthen our friendships?  What do our friendships say about us? 

Given the importance of relationships, such questions strike right to the heart of what it means to be human.  The older I get, the more significant my friendships become – to the point that I feel that my own personal salvation will depend upon being able to show friendship to everyone I meet.

Whodini: Friends

And my last prayer is praise of God, the Sustainer and Friend of All Being.

Ma’as salama,
Abdur Rahman

Thinking About Freedom

Peace, one and all…

True freedom is not the ability to fulfill my every passing whim.  True freedom is the ability to choose a course of action without compulsion.  After all, God says in His glorious book: ‘there is no compulsion in religion’ (Quran 2:256).  Freedom is the ability to make full and open choices, without being driven by the physical, mental,  social, political, economic, religious and cultural contexts in which I live and move.  True freedom is the ability to act and to accept the consequences of that act, whatever they might be.

True freedom is not therefore external.  It does not come from outside of ourselves.  Rather, it emerges from deep within.  Nor does the existence of external law necessarily inhibit our freedom.  A law is only a law if we choose to follow it.  Not that law necessarily equates to compulsion (which is something I have begun to learn only recently).  True law is thus guidance in our dealings with one another.  That is, law (like freedom) must be put into practice if it is to live.  Law must be engaged with as a living force; it cannot maintain its vigour if it is treated as merely a set of dry, poorly understood rules.

Strangely, the more I move towards freedom, the more conscious I become of my limitations, the more aware of consequences I become – especially in the inter-personal realm.  I could act in that way, but actions bring questions: what are the consequences of that act: who do they affect?  Who do they injure?  Am I expanded or lessened by this deed?

Wa akhiru da’wana an il hamdu lillahi rabbil alameen.

Ma’as salama,
Abdur Rahman

Imam Zain al-Abideen’s Dua for Friday

Peace, one and all…

Imam Ali ibn Hussein Zain al-Abidin (may Allah bless him) wrote a collection of beautiful and profound prayers, known as Sahifa al-Sajjadiyya.  Within that collection (which you can find online) are a number of duas (supplications) for each day of the week.  Here is the dua for friday (yaum al-jumuah), which has been beautifully recited.

Here is the text.

In the Name of God, the All-Merciful, the All-compassionate

’1. All Praise belongs to God, the First before the bringing forth and the giving of life, and the Last after the annihilation of all things, the All-knowing who forgets not him who remembers Him,  decreases not him who thanks Him, disappoints not him who supplicates Him,  and cuts not off the hope of him who hopes in Him! 2  O God,  I call Thee to witness  – and Thou art sufficient witness – and I call to witness all Thy angels, the inhabitants of Thy heavens, the bearers of Thy Throne, Thy prophets and Thy messengers whom Thou hast sent out, and the various kinds of creatures Thou hast brought forth, that I bear witness that Thou art God; there is no god but Thou, Thou alone, who hast no associate nor any equal, and Thy word has no failing, nor any change; and that Muhammad (God bless him and his Household) is Thy servant and Thy messenger; he delivered to the servants that with which Thou charged him, he struggled for God as is His due, he gave the good news of the truth of reward, and he warned of the veracity of punishment.  3  O God, make me firm in Thy religion as long as Thou keepest me alive, make not my heart to swerve after Thou hast guided me, and give me mercy from Thee, surely Thou art the Giver. Bless Muhammad and the Household of Muhammad,  make me one of his followers and his partisans, muster me in his band, and give me the success of accomplishing the obligatory observance of Friday, performing the acts of obedience which Thou has made incumbent upon me within it,  and [receiving] the bestowal which Thou hast apportioned for its people on the Day of Recompense!  Surely Thou art Mighty, All-wise!’

Ma’as salama,
Abdur Rahman