Father Thomas Keating: Oneness & The Heart of the World

Peace, one and all…

A fascinating lecture on Oneness by Father Thomas Keating.

Reflecting on the First of All Commandments

Peace, one and all…

‘And Jesus answered him, ‘The first of all commandments is, hear O Israel, the Lord our God is one Lord; And thou shalt love the Lord thy God with all thy heart, and all thy soul, and with all thy understanding, and with all thy strength: this is the first commandment.  And the second commandment is like, namely this, thou shalt love thy neighbour as thyself.  There is no other commandment greater than these’ (Mark 12:29-31)

This is a truly beautiful passage from the Gospel of Mark.  In it Jesus (alaihi al-salam) responds to a learned Rabbi’s earnest question: ‘Of all the commandments, which is the most important?’  Our beloved master’s response, that love is the greatest commandment, is beautiful and profound.

I came across this passage once again, recently, and was struck not only by its beauty, but by its deeply evocative description of love as arising in life-giving oneness.  Of course, Islam understands God’s nature differently than Christianity, but the oneness I refer to is not primarily theological in that sense.  Rather, as I read this passage, I am struck by how it calls us to see the Divine as being behind, and yet mysteriously within, all things.  I was also struck by the way in which it bids humankind to respond with everything to God’s call.

However, before proceeding any further, it is worth pointing out that I do not intend to explain these verses, as though ‘I’ know what they ‘really’ mean.  This is for two reasons.  Firstly, although, as a human being, humanity’s collective spiritual heritage is mine to draw on, I do not intend to interpret this Christian scripture to anyone, much less the worldwide Christian tradition.  Secondly, what do I know anyway?  No, my purpose here is simply to respond, to explore the profound beauty of these wonderful verses.  Anything right or true, comes from God.  Only the mistakes are mine.

Our verse begins with the Shema, the quintessential expression of Jewish monotheism: ‘Hear O Israel, the Lord our God is one Lord’ (Deuteronomy 6:4-5).  Love arises first in the Divine, a Unity unto Itself.  The world comes into being, and is sustained moment by moment by that love.  To ‘love the Lord thy God with all thy heart, and all thy soul, and with all thy understanding, and with all thy strength’ is thus to come into harmony with that overflowing Divine love.  It is also to use our every faculty in pursuit of that aim.  Our hearts, our souls/personalities, understandings and strengths, must all be dedicated towards the One, the Source of All.

It is, therefore, surely noteworthy that Jesus (as) begins with the heart, long perceived as the intellectual and spiritual centre of the human being.  Sufi tradition understands the heart as a kind of meeting-place, in which the physical and subtle energy centres of a human being meet.  The heart is also the primary entry-point of spirit, the divinely gifted source of life.  Our capacity to love thus arises in the heart, and is itself a gift from God.  In other words, our ability to love is given to us by the Divine; we are given everything we need to respond fully to that call.

If the heart is the centre, the ‘soul’ is the place in which our everyday notions of ourselves arise.  Sufi tradition understands, broadly, that the ‘soul’ (or nafs in Arabic) is born from a kind of union between spirit (ruh) and our bodies.  By soul, I am also referring to our psychological constitutions, our personalities, and our egos.  This verse shows me that I can and indeed must love God in the very depths of my soul.  Moreover, we are here told that our egos are capable of loving God, of becoming an active participant in our transformations.  I find this profound, because it echoes the deepest registers of Sufi thought, and also because it offers a healing truth: our individualities, our workaday selves are valuable and part of a deep and noble purpose.

‘And with all thy understanding’.  That Jesus (as) should mention understanding after both the heart and the soul is interesting.  It is interesting because it suggests that in truth the intellect is the servant of the heart and soul.  It is also interesting because it suggests that mere intellection has its own limits, when not grounded in the heart’s spiritual reality.  Moreover, it contradicts the idea that spiritual growth is somehow against learning and knowledge per se.  Perhaps the real point being alluded to here is that intellect must also serve.  It must not master us.

‘And with all thy strength’.  Not only do we possess strength, we also possess weakness – which is to say that our strength has its limitations.  If, however, we can open ourselves to Divine love, we can partake of the heart’s strength, which arises in the infinite love of God.  That is, if we serve in love’s cause, ‘our’ strength is enfolded by His strength.  An Arabic phrase expresses this beautifully: la hawla wa la quwwata illa billah (‘there is no power or might except in God’).

‘And the second commandment is like, namely this, thou shalt love thy neighbour as thyself.  There is no other commandment greater than these’.  By these words, Jesus (as) again draws on the deep roots of Judaism, being a re-iteration of Leviticus 19:18.  Once we come into harmony with love, our path takes us beyond ourselves, out into the world.  The perfection of love lies in service to others – with the understanding that service to God’s creatures is service to God Himself.  To love our neighbour as ourselves means many things – ethical treatment, justice, respect, and beyond all of these a deep love for those around us, that runs beyond mere superficiality, beyond sentimentality.  Moreover, from the perspective of oneness, it is God’s love that brings these relationships into existence.  We are faced with the Divine regardless of the direction we look.  The Quran expresses this most beautifully:

‘And to God belongs the east and the west.  So wherever you turn, there is the Face of God.  Indeed, God is All-Encompassing, All-Knowing’ (2:115)

May the Divine Beloved open our hearts, our souls, our minds, our bodies, and every relationship we partake of, to His overflowing grace, mercy and love.

May all that you do this day be blessed.

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

Ma’as salama,
Abdur Rahman

The Wisdom of Isaac the Syrian

Peace, one and all…

I found some very profound and beautiful sayings/poetry attributed to the Christian saint Isaac of Nineveh (see here too).  As such, I wanted to share them with the wider world.  May Allah bless all who pass by.

 

Be at peace with your own soul
then heaven & earth will be at peace with you.

Enter eagerly into the treasure
house that is within you,

And you will see the things that are in heaven,
for there is but one single entry to them both.

The ladder that leads to the Kingdom
is hidden within your soul…

Dive into yourself and in your soul
and you will discover the stairsby which to ascend.
(Source)

And here are a couple of pithy sayings attributed to him:

Walk before God in simplicity, and not in subtleties of the mind. Simplicity brings faith; but subtle and intricate speculations bring conceit; and conceit brings withdrawal from God.

A small but persistent discipline is a great force; for a soft drop tailing persistently, hollows out hard rock.
(source)

Ma’as salama,
Abdur Rahman

 

 

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

The Greatest Commandments

Peace, one and all…

‘Jesus replied: ” ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment.  And the second is like it: ‘Love your neighbor as yourself’ (Matthew 22:37-39)

Our Master Jesus (Part 2)

Peace, one and all…

In Surah Maryam, we read the following description of an otherwise unknown miracle of Jesus (alaihi al-salam).  The newborn infant Jesus (alaihi al-salam) speaks, saying:

‘He said, ‘I am the slave of Allah (inni `Abd Allah).  He has given me the Book and made me a prophet’ (19:30)

The immediate context of this verse is the surprise caused by Maryam’s unexpected pregnancy.  In response to the alarm caused by this strange affair, Maryam simply points to the newborn Jesus (alaihi al-salam) who then speaks on her behalf.

This verse is very interesting for a number of reasons.  Firstly, it illustrates God’s miraculous defence of Maryam’s probity.  More broadly, it reveals that God can and indeed does, intervene to aid those who seek His aid.  Secondly, on a personal note, this verse reminds me not to be judgemental – even in surprising and unusual circumstances.  Thirdly, it reveals the status and significance of Isa ibn Maryam himself (peace be always upon him).  Jesus (alaihi al-salam) is one of God’s mightiest messengers, one of those endowed with firmness – small wonder then that his birth was heralded by such a miracle.

The words offered in the passage above are also interesting.  Jesus (alaihi al-salam) refers to himself as ‘the slave of Allah’ underlining the point that to be a true slave of God is an exalted state.  It also underlines the Quran’s consistent attitude that Jesus (alaihi al-salam) though special, was no more than a man – God’s slave in other words.  More deeply, this verse illustrates the significance of service to the Divine.  Through service to God, we too can rise to become an `Abd Allah, a true servant of God.

The next two verses underline just how we can strive to become such servants:

‘And made me blessed wherever I may be; and He has enjoined upon me prayer and charity as long as I live, And [has endowed me with] piety towards my mother; and He has not made me haughty or bereft of grace’ (19:31-32)

The path to this blessed state runs through honest prayer and charity (literally zakat, the compulsory alms-tax).  It passes through piety towards parents, and through them to all others; and this blessed path ends in humility and grace.  In other words, to be an `Abd Allah means to have a firm relationship with God, and through that relationship with the whole of creation.  It is to share that blessing with everyone and everything that we come into contact with: to strive to never limit the out-pouring of Divine grace through all that we are, do and say:

‘Hence, peace was upon me on the day when I was born, and [will be upon me] on the day of my death, and on the day when I shall be raised to life [again]!’ (19:32)

May God’s peace be always upon our noble master, Isa ibn Maryam (alaihi al-salam)

Related Posts:

• Our Master Jesus (Part 1)

Ma’as salama,
Abdur Rahman

Our Master Jesus (Part 1)

Peace, one and all…

As is obvious, the Christmas holiday season is firmly upon us.  The shops are full, it’s impossible to find a parking space and people are desperately running around trying to find someone a last minute gift.  As some of our Christian friends sometimes say, the materialism that runs rampant at this time of year often serves to obscure the real meaning behind this festival – that is, Jesus (alaihi al-salam – upon him be peace) and his message of peace and goodwill.  Although, as a Muslim, I have a different take on the person of Jesus (alaihi al-salam), I would certainly agree that remembering him and his life is vitally important.

And so, over the Christmas period (time and internet access permitting) I hope to write a number of posts on Jesus (alaihi al-salam) from a Muslim perspective.  My aim in doing this is twofold: firstly, to remind myself and others of the teachings of this noble prophet (alaihi al-salam); and secondly, to express my love and admiration of our beloved master Isa ibn Maryam (to use the Arabic form of his name).

In this first post, I wanted to share a beautiful recitation of Surah Maryam, as well as some sayings attributed to Jesus in the Prophetic Tradition (hadith) literature.

Jesus (alaihi al-salam) in the Quran

Jesus (upon him be peace) is mentioned numerous times in the Quran.  Those familiar with the Christian story of Jesus will recognise many elements of the Quranic narrative – such as his relationship with the family of Yahya (John the Baptist, alaihi al-salam), his miraculous conception and birth and his ministry of healing.  The Quran also refers to his Disciples (under the Arabic term Hawwariyun).  However, perhaps the most notable difference in the Quran is that Jesus is never accorded divinity: he is always, rather pointedly, referred to as Jesus the son of Mary.  At any rate, in spite of such theological differences (which are of course important), Christianity and Islam do indeed have much in common.

Surah Maryam deals with the ‘pre-history’ to the story of Jesus (alaihi al-salam), namely the story of Zakariyya (Zechariah, alaihi al-salam) and Mary.  The recitation below also includes translation of the text.

Surah Maryam

Jesus in the Prophetic Traditions (Hadith)

The Prophetic Traditions (hadith) form the second most important body of religious literature in the Islamic tradition.  There is a great wealth of material regarding Jesus (alaihi al-salam) in this vast literary corpus.  Within the Sufi tradition, there is also a great amount of textual material.  To summarise this material is difficult, but in essence, Jesus is presented here as a wandering ascetic prophet, preaching love for God and renunciation of worldly attachments. Here is are two small offerings from that vast feast.

“My daily bread is hunger, my badge is fear, my raiment is wool, my mount is my foot, my lantern at night is the moon, my fire by day is the sun, and my fruit and fragrant herbs are such things as the earth brings forth for the wild beasts and cattle. All the night I have nothing, yet there is none richer than I!” (A.J.Arberry, Sufism)

According to Ibn al-Mubarak, in his book al-Zuhd, Jesus (alaihi al-salam) said:

‘Do not talk without mention of God, lest your hearts grow hard; for the hard heart is far from God, but you do not know.  Do not examine the sins of people as though you were lords, but rather, examine them as though you were servants.  Men are of two kinds: the sick and the healthy.  Be merciful to the sick and give thanks to God for health’ (taken from T. Khalidi, The Muslim Jesus)

In closing, here is a poetic reference to Jesus (alaihi al-salam) taken from the writings of Mevlana (God sanctify his noble soul):

‘The hermitage of Jesus Is the Sufi’s table spread;
Take heed, O sick one, Never forsake this doorway’
(source)

Ma’as salama,
Abdur Rahman

Religion & Spirituality, Tradition & Modernity: Some Internet Essays

Peace, one and all…

I’ve come across a number of very interesting internet discussions of late and so I wanted to link to them all here.  I’ve grouped them under two broad headings.

Theology, Spirituality, Identity

• Divine Unity: A Baha’i Perspective
• Aaminah Hernandez: This is Not About Identity
• M Ali Lalkkhani: The Importance of Spiritual Literacy
• M Ali Lakhani: What is Thirst For?
• M Ali Lakhani: Of Detachment and Spiritual Courtesy
• M Ali Lakhani: On Faith and Intellect
• Lynn C Bauman: Initiatic Grace in the Masterwork of Jalaluddin Rumi
• Reza Shah-Kazemi: Recollecting the Spirit of Jihad
• Reza Shah-Kazemi: Eckhart’s Image of the Eye and the Wood
• Alice Hunsberger: The Esoteric World Vision of Nasir Khusraw
• R P Coomaraswamy: The Problems that Result from Locating Spirituality in the Psyche
• M Ali Lakhani: ‘A Single Principle’: On Faith and Pluralism

Tradition and Modernity

• Muhammad Legenhausen: Why I Am Not a Traditionalist
• Charles Upton: What is a ‘Traditionalist?’  Some Clarifications
• Mind, Body, Soul: Critique of ‘Why I Am Not a Traditionalist’ (Part 1)
• Frithjof Schuon: Tradition and Modernity
• M Ali Lakhani: Understanding ‘Tradition’
• Lucian W Stone Jr: Reinitiating Initiation? An Open Question for Traditionalism
• M Ali Lakhani: Umberto Eco, Fascism and Tradition
• M Sedgwick: Against the Modern World (Google Books)
• M Fitzgerald: Against the Modern World Reviewed

Ma’as salama,
Abdur Rahman

Symbols of Redemption

Peace, one and all…

I had an interesting conversation with a colleague recently regarding the symbolic meanings behind the traditional Christian Easter celebrations.  My colleague is a lecturer in my department, and he is based primarily in a local Anglican theological college.  He is a committed Christian (though I don’t recall off-hand if he is an ordained priest or not).

At any rate, we discussed the meanings and rituals associated with Holy Week in the Anglican communion.  Thursday was Maundy Thursday, which according to the Christian tradition, marked Christ’s (alaihi al-salam) final night of decision before the crucifixion.  It thus marks a time of prayer and reflection, in which the night in the Garden of Gethsemane is recalled.  As I understand it (and forgive me if I am mistaken), members of local communities will often keep a silent prayer vigil during a portion of the night (usually, until midnight I believe).

Good Friday marks the day when Christianity holds that Christ was crucified (alaihi al-salam).  On a symbolic level, it thus marks redemption from sin, the paying of debts and I would guess, an overwhelming sense of the magnitude of God’s overflowing love.  Saturday, according to our conversation, marks a kind of absence, when Christ (alaihi al-salam) was said to have descended into hell to rescue those held therein.  Apparently, this is symbolised by the fact that it is the only day on which the Eucharist is not given (again, apologies if I am mistaken).  Easter Sunday represents Jesus’ (alaih al-salam) rising from the dead.  In other words, it symbolises God’s triumph over sin, and the deeper separation from God which it portends.

Of course, as a Muslim, my faith has a different understanding of the person, nature, and history (so to speak) of Jesus (known to Muslims as Isa ibn Maryam al-Masih, alaihi al-salam).  That said, I honour the sacredness with which Jesus is held (alaihi al-salam), as I honour the deep symbolic meanings behind Easter.  I honour the deep sanctity with which many of my Christian brothers and sisters move and act and worship.

Indeed, being aware of our theological differences does not stop me from honouring and respecting them, nor does it stop me from honouring truth.  In this regard, it is also interesting to note that Thursday was also the birth of Prophet Muhammad (alaihi al-salatu wa al-salam), according to most Sunni reckonings (the Shi`a tradition puts it five days later).

For me, as a Muslim, thinking about the birth of al-Mustapha (alaihi al-salatu wa al-salam) reminds me of many of the same symbolic truths: the coming of redemption, God’s loving kindness, the arrival of a Messenger of hope and mercy and love.  On a personal note, both make me think of fresh starts, that God-given opportunity to begin anew.  Given that we are also marking the occasion of the Persian festival of New Year (Naw Ruz), it seems that fresh starts are the order of the day!

I also watched a dramatisation of the life of Maryam (alaihi al-salam) on DM Islam TV last night.  Told from a Muslim perspective, the programme focused on Maryam’s life (alaihi al-salam) with Prophet Zakariyya (alaihi al-salam).

May we all take advantage of such opportunities, in whatever tradition we may find ourselves in!

And, at the end of all things, praise be to God who maketh it so.

Related posts from the Blogosphere:

• Isa ibn Maryam Ruh Allah al-Masih
• Isa ibn Maryam Jesus the son of Mary

Ma’as salama,
Abdur Rahman

Building Bridges, Building Relationships

Peace, one and all…

Last night I was fortunate enough to be invited to speak to a Cardiff-based Christian outreach group (Solace).  As you will see, if you visit the website, Solace is designed to be a church outside of the church (in bars, in this case).  On this occasion, however, we met at a member’s house, where we had a meal and then a conversation.  It was a very small, relaxed affair – really just people talking about life and God over food.  I talked a little about my own journey and my own understandings of Islam, and then the group just asked questions.  We talked about how we all understand God, life and religion, and we talked about the ethical imperative that this has laid upon us all. 

I have to say that this was one of the friendliest, most relaxed inter-faith dialogue events that I’ve ever had the good fortune to attend.  There were none of the common trick questions and none of the frustrating attempts to achieve/demonstrate apparent superiority of belief – just the simple asking and answering of questions, just the sharing of a meal in a spirit of friendly, honest enquiry.

And praise be to God, who maketh it so…

I realised something as I made my way home last night.  True dialogue is only built at the small, personal, individual level.  Although it is essential that leading religious figures meet, I think that connection at a local, personal level is far more important in the long run.  It is the building of relationships that is the most crucial element in dialogue.  When relationships are strong, difficult questions can be tackled honestly and openly.  When relationships are strong, tough challenges can be faced together.  Indeed, it is this togetherness, this unity of purpose, that is so absolutely vital.

Here, as with intra-religious debates, unity is not about uniformity (of either belief or approach); unity is unity of purpose, of intent, of aspiration.  This is why the Quran asks humankind in general (and not just Muslims) to compete with one another in goodness.  Although dialogue (that is, true da’wa) is important, it is essential that we all realise that those we invite may never ‘join’.  But, and this is the heart of the matter, does this mean that ‘outsiders’ have nothing to contribute and no role to play?

No.  Emphatically, no.  Difference (apparent or otherwise) does not absolve us of our common obligations to one another, to our entire world.  God will not ask us about the ultimate faith choices of others.  God will ask us about what we did with those differences: were we able to overcome them and work towards the common good, or did we allow them to divide us from each other?

Ya Allah!  Let me always be on the side of those who strive to bring together, those who strive for unity of human purpose.  Let me be amongst those who strive for the common good, for the betterment of all.

And my last prayer is in praise of God, Sustainer of All Being.

Ma’as salama,
Abdur Rahman

The Desert Fathers on Humility

Peace, one and all…

‘God descends to the humble as waters flow down from the hills into the valleys’
St. Tikhon of Voronezh

‘Go and have pity on all, for through pity, one finds freedom of speech before God’
Abba Pambo

‘Have unfeigned love among yourselves, keep the tradition, and may the God of peace be with you and confirm you in love’
St. Paul of Obnora

Source

Ma’as salama,
Abdur Rahman

You Have No Idea

Peace, one and all…

This short and edifying tale comes from Mevlana (Rumi):

‘One day Jesus was walking in the desert with a group of insincere and self-absorbed seekers.  They begged him to tell them the secret name which he used to bring the dead back to life.  Jesus said, ‘If I tell you, you will use its power wrongly’.  They swore they would use the knowledge humbly and wisely and went on begging him.

‘You have no idea what you are asking for,’ Jesus said, but he told them nevertheless.

Soon afterwards, the group was walking in a part of the desert where the ground was heaped with whitening bones.  ‘Let us see if the word works,’ they said, and they uttered it.  Immediately, the bone heap clothed itself with flesh, transformed into a wild beas, and tore them to pieces’
(Mevlana Rumi, Table Talk, trans. Andrew Harvey).

Ma’as salama,
Abdur Rahman

Easter: Faith & Redemption (By Abd al-Hakim Murad)

Peace, one and all…

Shaykh Abd al-Hakim Murad has written an interesting piece on Easter for Guardian: Comment is Free.  Check it out.

Turban tip to sister Safiyah 

Ma’as salama,
Abdur Rahman

St. John of the Cross

Peace, one and all…

 

I came across the following spiritual poem by St. John of the Cross, the famous 16th century Catholic mystic, this evening.  It was taken from Carmelite.com (hat tip in progress).  As the poem resonates with me, I wanted to share it with you all.  It’s taken from his famous work, Dark Night of the Soul.  Enjoy…

Stanzas Of The Soul

1. One dark night,
fired with love’s urgent longings
- ah, the sheer grace! -
I went out unseen,
my house being now all stilled.

2. In darkness, and secure,
by the secret ladder, disguised,
- ah, the sheer grace! -
in darkness and concealment,
my house being now all stilled.

3. On that glad night,
in secret, for no one saw me,
nor did I look at anything,
with no other light or guide
than the one that burned in my heart.

4. This guided me
more surely than the light of noon
to where he was awaiting me
- him I knew so well -
there in a place where no one appeared.

5. O guiding night!
O night more lovely than the dawn!
O night that has united
the Lover with his beloved,
transforming the beloved in her Lover.

6. Upon my flowering breast
which I kept wholly for him alone,
there he lay sleeping,
and I caressing him
there in a breeze from the fanning cedars.

7. When the breeze blew from the turret,
as I parted his hair,
it wounded my neck
with its gentle hand,
suspending all my senses.

8. I abandoned and forgot myself,
laying my face on my Beloved;
all things ceased; I went out from myself,
leaving my cares
forgotten among the lilies.

Ma’as salama,
Abdur Rahman

The Wisdom of Jesus (alayhi al-salam)

Peace, one and all…

During the Xmas holiday season, our thoughts quite naturally turn towards our Master and Prophet, Jesus son of Mary (Isa ibnu Maryam).  Our ever-worthy brother Sadiq (over at Mystic Saint) has recently posted quite a lot on Jesus the Murshid (peace be upon him), so insha Allah this post will be in good company.

I wanted to post a couple of Jesus’ sayings, both of which are related to us from that other master of the mystic path, Imam Abu Hamed al-Ghazzali (courtesy of the latter day Master of Love, Dr. Javad Nurbakhsh of the Nimatullahi Sufi Order).

Enjoy, and may God make these sayings beneficial to all who chance by.  Amin.

‘Jesus said: ‘Good trees are abundant, but not all bear fruit, and fruit is plentiful, but not all of it is sweet.  Now, knowledge is abundant, but not all of it is fruitful’

And again:

‘Jesus said: ‘A plant can grow only in yielding earth, not on hard rock.  In the same way, wisdom flourishes only in a humble heart, not one which is proud and unyielding’

Once more:

‘Jesus said: ‘Do not hang jewels about the necks of swine.  Wisdom is finer than gems, and those who do not value it are worse than swine’

And finally:

‘Jesus said:’ Whoever possesses knowledge and applies it and instructs others, will be exalted in the celestial realm of the angels’

Ma’as salama,
Abdur Rahman

Jesus Said…

Peace, one and all…

Ahmad al-Ghazzali relates a beautiful saying of Jesus (may God’s peace and blessings be upon him):

‘A tear shed by one who has transgressed, quenches the fire of God’s Wrath’

(Quoted in Dr. Javad Nurbakhsh’s excellent book Jesus in the Eyes of the Sufis, p.87)

Ma’as salama,
Abdur Rahman

Reflections on the Doomsday Code

Peace, one and all…

Here in (not so) sunny Merthyr Tydfil, it’s shortly after 9:30 pm.  The kids are asleep (al hamdu lillah) and I’ve just finished watching a really fascinating documentary on More4 (a subsidiary of the UK’s Channel 4).  The topic of this documentary was The Doomsday Code and was hosted by Tony Robinson (of Blackadder and Time Team fame).  Having watched many of Tony’s programmes (including an excellent and deeply personal account of his mother’s dementia), I was deeply fascinated by his careful navigation through this difficult area.

For those unfamiliar, the Doomsday Code Robinson was referring to is the End Times prophecy of certain evangelical Christian churches (of Left Behind fame).  Such beliefs focus on the biblical Book of Revelation and see in it a very literal account of the ending of the world and what that means for humanity in the near future.  Essentially, they see the text of Revelation as predicting a series of imminent and deadly plagues, famines and other disasters, amidst scenes of appalling violence.  This culminates in the Rapture (in which the Christian faithful are taken up into heaven), and eventually, the rise of the Anti-Christ and the ending of the world at the Battle of Armageddon.

Heady stuff, then, perhaps.  Robinson’s main purpose was twofold.  Firstly, he wanted to understand the ideas behind these teachings.  To this end, he spoke to a number of key preachers of End Times philosophy.  Secondly, he was keen to understand the imapct that End Times beliefs are having in the world today.  Although I tuned in late, his first main point was with regards to the Middle East.  He pointed out the strong links between the promulgators of these beliefs and the state of Israel.  He argued that the stark and radical deployment of this doctrine was having an adverse effect on relationships with Islam and the Muslim world.

He then explored the impact of End Times doctrine on the developing world, namely Uganda.  He quite rightly cited the many good works performed by Christian missionaries (of this particular strand).  However, he noted (and very effectively in my opinion) the impact on Ugandans themselves; a number of commentators described the rise in HIV infection rates (as a result of a new insistence on abstinence rather than condoms), and other such social ills.  These were directly related to the world-rejecting and world-abandoning ideas behind this teaching (according to Robinson).

In the third and final section of the programme, Robinson went to Patmos (the Greek island on which the Book of Revelation was said to have been written), where he explored more traditional ideas, as well as those of some academic/professional theologians.  The basic upshot of this part was an attempt to offer all-important historical and theological context for Revelation (something lacking it seems from most contemporary readings).

All in all, it was a deeply fascinating programme, well researched and sensitively handled and executed.  As a historian (it still feels odd describing myself in this manner), and as a Muslim, this documentary raises some interesting and important issues. 

Firstly, modern readings of religious scriptures in general, and apocalyptic texts in particular, often completely fail to understand the context of the work in question.  Although there is a distinction, perhaps, to be drawn between literal and more esoteric interpretations of text, the failure to understand context feels rather like cutting away a ship’s anchor: the ship is then left to drift, or more precisely be driven, in any number of directions.

This has theological implications.  I am, of course, not a Christian, but it seems to me that this reading of Revelation is unconditionally exclusivist.  This is a strong and well recognised thread in Christianity (and indeed, in religions in general), obviously.  On a personal note, I’ve never been able to get my head around the idea that God saves only one group (usually, disappointingly small) and damns all others. [There are many Muslims, and others, who share this approach to salvation].  It just doesn’t tie in with my own experience of God.  But, then, these are matters of faith, I suppose and not readily available to the same kinds of rational exploration.

Tony made one very good point: radical and unflitered belief in End Times philosophy ultimately removes the need to work in this world, as all that believers are required to do is await the imminent end.  Seeing this with my inner eye, this feels like a cop out: an attempt to pass over responsibility for our human shortcomings.  It feels similar to that understanding of Jesus (alayhi al-salam) which credits him with the ability to take our sins for us.  In a Muslim context, it also feels very much like the need to find the Imam, or the Murshid.  As a believing Muslim, and as an aspirant to the Inner Way (one who, moreover, has the utmost respect for the Shia tradition), I am not here referring to these people themselves.  Rather, the need that we ordinary mortals (myself included) have to find that person who will carry our loads for us.

My reading of the Path of Tasawwuf is that, ultimately, we must carry our own loads ourselves.  Or, as the traditional expression has it:

• Shariah: what’s mine is mine and what’s yours is yours
• Tariqah: what’s yours is yours and what’s mine is yours
• Haqiqah: there is no mine and yours

Al hamdu lillah, an interesting programme.  May God reward those responsible, as it has offered me an opportunity to reflect on life, its purpose and myself.  Amin.

Ma’as salama,
Abdur Rahman

When Jesus Returns…

Peace, one and all…

This poem originally came to me this evening, during my journey home.  Ya Allah!  How I love travelling home by train!

As I am a believing Muslim, this poem explores my heart’s understanding of Jesus (may God’s peace be upon him) within that context.  Before proceeding, it is worth noting that it is palpably not my intention to offer offence.  Nor is it my aim to discuss the differences between Christian and Islamic theologies. 

As with the majority of Muslims, I see Jesus as a human prophet (and not God incarnate), one of God’s mightiest messengers and an example of the wandering, humble ascetic.  I also believe that Jesus was raised to heaven by God and will return at an appointed time in the world’s eschatological future. 

And, in closing this little explanation, my heart urges me to remind myself of this truth: God is the centre, the Beloved and one I truly seek (though with care-worn hands).

Enjoy…

‘In days God’s decree shall make late,
when the world becomes pregnant with fear
and darkness rises over us,
Mary’s bright son Jesus shall return.

When Jesus returns,
many signs will he show
and Love’ s message he will proclaim:
Unity, Unity, bright star-clad Unity!
shall be the call his blessed soul shall proclaim.

When Jesus returns,
a light shall shine forth from Damascus,
heart of al-Sham, the Sun,
and winter’s cold will depart in fear,
for a Love made sharp,
poignant with great purpose.

When Jesus returns,
the One-Eyed Deceiver shall reign as king,
aye! and god of men, if he could manage it.
Yet, Mary’s son will stride forth
the force of his Love shall declare:
None is worthy of Love but God in His Glory
and all falsehood shall perish and wither’.

Ma’as salama,
Abdur Rahman