Bismillahi ar-rahmani ar-raheem
In the Name of Allah, the Most Compassionate, the Most Merciful
The concept of worship in Islam is misunderstood by many people including some Muslims. Worship is commonly taken to mean performing ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship is only one part of the meaning of worship in Islam. That is why the traditional definition of worship in Islam is a comprehensive definition that includes almost everything in any individual's activities. The definition goes something like this:
"Worship is an all inclusive term for all that God loves of external and internal sayings and actions of a person."
In other words, worship is everything one says or does for the pleasure of Allah. This, of course, includes rituals as well as beliefs, social activities, and personal contributions to the welfare of one's fellow human-beings.
Islam looks at the individual as a whole. He is required to submit himself completely to Allah, as the Quran instructed the Prophet Muhammad to do:
"Say (O Muhammad) my prayer, my sacrifice, my life and my death belong to Allah; He has no partner and I am ordered to be among those who submit, i.e.; Muslims." (6:162-163)
The natural result of this submission is that all one's activities should conform to the instructions of the one to whom the person is submitting. Islam, being a way of life, requires that its followers model their life according to its teachings in every aspect, religious or otherwise. This might sound strange to some people who think of religion as a personal relation between the individual and God, having no impact on one's activities outside rituals.
As a matter of fact Islam does not think much of mere rituals when they are performed mechanically and have no influence on one's inner life. The Quran addresses the believers and their neighbors from among the People of the Book who were arguing with them about the change of the direction of Qibla in the following verse:
"It is not righteousness that you turn your faces toward the East or the West, but righteous is he who believes in Allah and the Last Day and the Angels and the Book and the Prophets, and gives his beloved money to his relatives and the orphans and the needy and for the ransoming of captives and who observes prayer and pays the poor-due; and those who fulfill their promises when they have made one, and the patient in poverty and affliction and the steadfast in time of war; it is those who have proved truthful and it is those who are the God-fearing." (2:177)
The deeds in the above verse are the deeds of righteousness and they are only a part of worship. The Prophet told us about faith, which is the basis of worship, that it "is made up of sixty and some branches; the highest of which is the belief in the Oneness of Allah, i.e., there is no God but Allah and the lowest in the scale of worship is removing obstacles and dirt from people's way."
Decent work is considered in Islam a type of worship. The Prophet said: "Whoever finds himself at the nightfall tired of his work, God will forgive his sins."
Seeking knowledge is one of the highest types of worship. The Prophet told his companions that "seeking knowledge is a (religious) duty on every Muslim." In another saying he said: "Seeking knowledge for one hour is better than praying for seventy years."
Social courtesy and cooperation are part of worship when done for the sake of Allah as the Prophet told us: "Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity and putting some water in your neighbor's bucket is a charity."
It is worth noting that even performing one's duties is considered a sort of worship. The Prophet told us that whatever one spends for his family is a type of charity; he will be rewarded for it if he acquires it through legal means. Kindness to members of one's family is an act of worship as when one puts a piece of food in his spouse's mouth. Not only this but even the acts we enjoy doing very much, when they are performed according to the instructions of the Prophet, are considered as acts of worship. The Prophet told his companions that they would be rewarded even for having sexual intercourse with their wives. The companions were astonished and asked: "How are we going to be rewarded for doing something we enjoy very much?" The Prophet asked them: "Suppose you satisfy your desires illegally; don't you think that you will be punished for that?" They replied, "Yes." "So," he said, "by satisfying it legally with your wives you are rewarded for it." This means they are acts of worship. Thus Islam does not consider sex a dirty thing that one should avoid. It is dirty and sinful only when it is satisfied outside marital life.
It is clear, from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all the positive activities of the individual. This of course is in agreement with the all-inclusive nature of Islam as a way of life. It regulates human life on all levels: individual, social, economic, political and spiritual. That is why Islam provides guidance to the smallest details of one's life on all these levels. Thus following these details is following Islamic instructions in that specific area. It is a very encouraging element when one realizes that all his activities are considered by God as acts of worship. This should lead the individual to seek Allah's pleasure in his actions and always try to do them in the best possible manner whether he is watched by his superiors or he is alone. There is always the permanent supervisor, who knows everything, namely, Allah.
Discussing the non-ritual worship in Islam first does not mean undervaluing the importance of the ritual ones. Actually ritual worship, if performed in true spirit, elevates man morally and spiritually and enables him to carry on his activities in all walks of life according to the Guidance of God. Among ritual worships, Salah (ritual prayer) occupies the key position for two reasons. Firstly, it is the distinctive mark of a believer. Secondly, it prevents an individual from all sorts of abominations and vices by providing him chances of direct communion with his Creator five times a day, wherein he renews his covenant with God and seeks His guidance again and again:
"You alone we worship and to You alone we turn for help. Guide us to the straight path." (1:5,6)
Actually Salah is the first practical manifestation of Faith and also the foremost of the basic conditions for the success of the believers:
"Successful indeed are the believers who are humble in their prayers." (23:1-2)
The same fact has been emphasized by the Prophet (PBUH) in a different way. He says:
"Those who offer their Salah with great care and punctuality, will find it a light, a proof of their Faith and cause of their salvation on the Day of Judgment."
After Salah, Zakah (poor-due) is an important pillar of Islam. In the Quran, Salah and Zakah mostly have been mentioned together many times. Like Salah, Zakah is a manifestation of faith that affirms that God is the sole owner of everything in the universe, and what men hold is a trust in their hand over which God made them trustees to discharge it as He has laid down:
"Believe in Allah and His messenger and spend of that over which He made you trustees." (57:7)
In this respect Zakah is an act of devotion that, like prayer, brings the believer nearer to his Lord.
Apart from this, Zakah is a means of redistribution of wealth in a way that reduces differences between classes and groups. It makes a fair contribution to social stability. By purging the soul of the rich from selfishness and the soul of the poor from envy and resentment against society, it stops up the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich; it stands on a firmly established right that, if the rich denied it, would be exacted by force, if necessary.
Siyam (fasting during the day time of the month of Ramadan) is another pillar of Islam. The main function of fasting is to make the Muslim pure from "within" as other aspects of Shariah make him pure from "without." By such purity he responds to what is true and good and shuns what is false and evil. This is what we can perceive in the Quranic verse:
"O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may gain piety." (2:183)
In an authentic tradition, the Prophet reported Allah as saying: "He suspends eating, drinking, and gratification of his sexual passion for My sake." Thus his reward is going to be according to God's great bounty.
Fasting, then, awakens the conscience of the individual and gives it scope for exercise in a joint experience for all society at the same time, thus adding further strength to each individual. Moreover, fasting offers a compulsory rest to the over-worked human machine for the duration of one full month. Similarly fasting reminds an individual of those who are deprived of life's necessities throughout the year or throughout life. It makes him realize the suffering of others, the less fortunate brothers in Islam, and thus promotes in him a sense of sympathy and kindness to them.
Lastly, we come to Al-Hajj (pilgrimage to the House of God in Makkah). This very important pillar of Islam manifests a unique unity, dispelling all kinds of differences. Muslims from all corners of the world wearing the same dress, respond to the call of Hajj in one voice and language; LABBAIK ALLAHUMMA LABBAIK (Here I am at your service O Lord!). In Hajj there is an exercise of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable so that everything lives in safety:
"And he that venerates the sacred things of God, it shall be better for him with his Lord." (22:30)
"And he that venerates the waymarks of God, it surely is from devotion of the heart." (22:32)
Pilgrimage gives an opportunity to all Muslims from all groups, classes, organizations, and governments from all over the Muslim world to meet annually in a great congress. The time and venue of this congress has been set by their One God. Invitation to attend is open to every Muslim. No one has the power to bar anyone. Every Muslim who attends is guaranteed full safety and freedom as long as he himself does not violate its safety.
Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator most and thereby gains an unyielding will and spirit to wipe out all evil and oppression from the human society and make the word of God dominant in the world.
Source:
The Institute of Islamic Information and Education (III&E) is dedicated to the cause of Islam in North America through striving to elevate the image of Islam and Muslims by providing the correct information about Islamic beliefs, history and civilizations from the authentic sources. Enquiries are welcome.
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68 Blemishes of the Nafs
To clean the nafs of the 68 blemishes listed below is the beginning of good adab which is the greater part of Islam and of Sufism.
with permission from:
Shaikh Tosun Bayrak al-Jerrahi
Copyright © February, 2000 by Jerrahi Khalwati Order of Dervishes. All rights reserved.
http://www.jerrahi.org/
- Ujub - to be proud of one’s spiritual state
- Riya - to show off
- Kibr - arrogance
- Hasad - envy
- Bukhul - miserliness
- Kin - to be vengeful
- Kufr - faithlessness
- Bid’at- to distort religion and tradition
- Kufran-i ni’met - to deny the giver of gifts or to belittle the gifts
- To be dissatisfied and complain about one’s state
- To cease to have hope for Allah’s Mercy
- To be sure of Allah’s punishment
- To condone tyranny and help tyrants
- To speak against decent people
- To keep the heart attached to this world
- To keep wanting to be a leader
- To expect approval and compliments
- To fear criticism
- Not to be able to prevent oneself from wanting
- Instead of wishing to learn the truth, being an imitator
- To fawn over people for personal benefit
- To be happy about disasters that fall upon people, even your enemies
- To be a coward
- To be angry
- To be a tyrant
- Not to keep one’s word
- To believe in bad luck
- To think unjustly about people
- To love one’s property
- To be overly concerned with the world and the worldly
- To be ambitious
- To lead an irresponsible life
- To mix oneself into affairs that do not concern one
- To be undignified
- Not to keep the time of one’s devotions due to laziness
- To be shameless
- To lament the loss of things
- To gossip
- To be stubborn
- To be an egoist
- To be a hypocrite
- To cheat
- To be brutish
- To be dishonorable in relations with women
- To be lustful
- Not to accept one’s error and continue insisting on it
- To be afraid of poverty
- Not to believe in destiny or to talk about destiny
- To make oneself depressed
- To take pleasure in belittling others
- To be indiscriminately happy
- To be insincerely kind and fawning over rich people
- To be disdainful of the poor
- To boast and be proud of one’s past
- To show off one’s physical prowess
- To belittle others
- To like to talk long unnecessarily
- To be self centered in conversation
- To forget about one’s own shortcomings and be preoccupied with the shortcomings of others
- To exclude from one’s heart the fear of Allah and the shame and sadness of one’s state
- In distress to make excuses and to fall back on and encourage the nafs
- To decline to help in a struggle for Allah’s sake
- To pretend to be friends with one’s enemy
- To cheat in one’s work
- To set traps for others
- To identify with the world to the extent of forgetting Allah
- To take pleasure in people’s suffering
- Not to suffer because of one’s mistakes
These are like thorns growing in a barren field and show you the ugly attributes of the heart which surface and become visible. Avoid them and beautify yourselves with the opposite of every one of these faults, because the prayer which pleases Allah and which brings you closest to Him is to have beautiful adab.
with permission from:
Shaikh Tosun Bayrak al-Jerrahi
Copyright © February, 2000 by Jerrahi Khalwati Order of Dervishes. All rights reserved.
http://www.jerrahi.org/
On Being a Human Being
Oh the seeker who wishes to learn the chemistry of secrets and follow the path of the ones who have found salvation! If you wish to know yourself, know that the One who created you has created you with two sides. One is your outside and the other is your inside.: Your outside is visible, it is your form. Your inside is sometimes called your ego, sometimes your soul, sometimes your heart. Your truth is inside of you. Your outside, your eyes, your hands, your feet . . . . are the servants of your inside. Your heart is the center of it. It is not the piece of meat on the left side of your chest, because animals, even dead people have it. It is a piece of meat which is visible. Everything which is visible belongs to this world. The heart, the soul, which is the center of your inner being, is invisible, but to it, the beauty of the truth is visible. All the rest of your physical being is its servant. What Allah addresses, His obligations, His prohibitions, His rewards and His punishments are all to your inner self. But when the heart is addressed, when it obeys or it revolts, all the rest of you follows it. To know it is the key to knowing your Lord.
Try to learn it, find it and be with it. It is also created and made out of matter, but of fine matter, from the same material which the angels are made of. When the beloved of Allah, our master says: "I am made from the divine light of Allah and the believers generate from me." He means with the divine light, that material which your heart is made of.
Know that your heart has come from the invisible higher realms of the angels, close to your Lord and has descended to the ruins of this world to be tested and will soon return to its Lord.
And our guide says: "Be ready for that day. Soon you will be on your way. Prepare your sustenance for the Hereafter, for the trip is long. Remember death always. It will take all the sweet seeming tastes of this world from your senses. For every ascension there is a descent, and life ends in death and Here ends in the Hereafter. Turn your face away from this world which attempts to fool you with everything it presents to tempt you. Your intelligence is given to you not in order to be fooled. Gather from here what will be necessary for you in the hereafter. You do not know what your name will be there. This is not your home. It is a passage full of trouble and pain. There is no peace in it. Your attachment to it is a key to everlasting disaster. Don’t you see that this world has turned its back on you, while death is looking in your face. Allah has given this world both to the ones whom He loves and to the ones whom He hates, while the felicity of the hereafter is only for the ones whom He loves. Don’t let the false jewels of this world tie you here and prevent you from the eternal paradise. Seek Allah’s pleasure in everything.
Enes Ibn Malik reports that a Bedouin came to the Messenger of Allah and greeted him in the mosque. The Messenger of Allah asked him where he came from. The Bedouin said: "I come from far seeking answers to some questions." Our master told him to ask his questions.
"I wish to be an intelligent man, what should I do?"
"Fear Allah."
"I wish to be a loyal servant to Allah and do what He wants me to do."
"Read the Qur'an."
"I wish to be enlightened and have peace of heart."
"Remember Death."
"I wish to be protected against enemies."
"Trust in Allah."
"I wish to follow the Straight Path."
"Do good to others for Allah’s sake."
"What should I do so that Allah does not abase me?"
"Do not respond to the desires of your flesh."
"I wish to have a long life."
"Praise and thank Allah."
"I wish for prosperity."
"Be in a state of ablution at all times."
"How can I save myself from the hellfire?"
"Protect your eyes and your tongue and your hands and what is below your waist line against evil."
"How can I cleanse myself from my sins?"
"Shed tears for what you have done and repent by undoing what you have done wrong."
"I wish to be a respectable person."
"Then, don’t ask for anything from anybody."
"I wish to be honorable."
"Then don’t divulge the wrong doings of anybody."
"What should I do to protect myself from the tortures of the grave?"
"Recite the Sûrah Mulk."
"What should one do to be rich?"
"Read the Sûrah Muzammil."
"How should I calm my fear of the day of last judgment?."
"Remember Allah before you eat anything and before you sleep."
"What should I do to feel the presence of Allah when I make my prayers?"
"Give the utmost care in taking your ablutions and in being clean and pure."
Allah’s beloved, whom He gave us as our Master, Guide and Teacher, declares:
"I was a Prophet when Adam was between earth and water."
"I am only a man like you and I need to eat just like you."
"I was ordered to tell you only what you can understand."
"I was sent to teach you the best of character."
"Allah is my witness that I am known in this world and in the heavens as the trustworthy one."
"The untruth is farthest from me and I from it. The untruth will never be from me, neither I from it."
"Allah sent me as His mercy upon the universe. I can not cause pain to anyone."
"My nights and days are passed with my Lord. He is the one who feeds me."
"My Lord, Himself, educated me in the best way."
"I am the most courageous of men."
"No one has suffered as much as I have."
"I am the answer of my forefather the prophet Abraham and fulfillment of the good news given by my brother Jesus and the realization of my mothers dream,"
"I have a time with Allah that neither any of the prophets which He sent nor any of the books which He revealed. neither angels can come between us."
"All the other prophets were sent to their nations. Only I was sent to the whole of humanity."
"Whoever sees me in their dreams let him know that whom he saw was truly I, because the devil cannot assume my form. And whoever saw me will see me on the day of last judgement and will enter paradise."
"My presence amongst you was a blessing when I was alive. I will continue being a blessing upon you after my death."
"On the day of last judgement I am the Master of all Adam’s children but I am not proud of it. The banner of mercy is in my hand and all the prophets are under my banner, but I am not proud of it. I am the first one who will intercede for the humankind and my intercession is accepted, but I am not proud."
The one who has been given the best character and was sent to us to teach us the best morals says:
"The traces of my character will continue amongst my people until the day of last judgement. The only justification for honor and pride for any people is their morals. In their work, in their achievements, in their customs, in their actual state, true success is only realized by excellent morals, especially if that character is enhanced by justice."
He tells us that:
"Men are like the teeth of a comb, perfectly equal. All the believers are like one single human being."
"We are all the children of Adam. And Adam was created from the humble earth."
"Enough of being proud of your fathers and forefathers and the achievements of your tribes and nations. If you continue with this arrogance, your Lord will consider you worse than an insect."
"We are all the creatures of one God. Let us be brothers and sisters. Do not be hostile to each other; do not turn your backs on each other. Do not be envious of what the others have. Do not seek vengeance."
"Allah loves all His creation, but the one who is loved most by Allah is the one who helps others."
"We deserve the ones who rule us. The ones who rule us represent who we are."
"When Allah hears the screams and the moaning of the ones tyrannized by other men, he sends his lions to annihilate them and nothing and nobody can save them."
"Men should either know or seek knowledge otherwise there is no good in them. Learn what you need to learn. But as long as you do not act in accordance with your knowledge, there is no benefit in it."
"We should pray that the Lord enrich us in knowledge, beautify us with intelligence and gentleness of character and honor us by enabling us to choose the right over the wrong and preventing us from doing harm to others."
"Three follow a funeral: one’s family, one’s property and one’s deeds. The first two return to the world after one is buried. Only his deeds are left with the deceased."
Hadrat Abdul Kadiri Gaylani k.s. says, "My son, first educate yourself, put yourself on the straight path, then to the others. You know that you yourself, are in need, how can you satisfy the needs of others. Your eyes can see only the distance one step away, while you are trying to lead the blind."
Your whole goal is to eat and to drink and to have fun. It is fine, except these are not goals they are but means to help you to reach your Lord. Your goal must be that which you need most... our Creator. Seek Him. Everything has a price. The price of the hereafter is paid with your life in this world. The price of finding your creator is, you, yourself. It is only when you take this world out of your heart that your heart will be able to receive the truth. Think of every day as if it were your last. If your are truly able to do that, it is sufficient for you.
Come let us leave these desires of the flesh which really do not become us. What if we suffer a little, we regret a little, but if we get close to Him, we will forget all our troubles. Instead and running here and there, driven by the desires of our flesh, let us try to lead ourselves to the path to truth. All we have to do is follow our guide whom Allah has sent as His mercy upon the universe.
If the patient ones suffer a little in this world, Allah certainly sees it. If you hold on to patience for one moment, He will reward you for years. Don’t you see all those heroes which are honored all through their lives have received that honor with a moment’s patience and trust in Allah, facing death.
What is necessary for you is to love and fear Allah and to fear none other than Him and to do all you intend to do for His sake and in His name. ‘Tins can not be done erratically as you usually do things, nor by talking about it. No one believes the ones who talk but do not do anything. Even if you do not do the things which you tell people that on wish to do, do you re eat these intentions to yourself when there is no one to hear Do you really feel the wish to do them~ If you do, perhaps that is sufficient for you. Is it proper for you to pretend to be in unison with your Lord on the street and to be running yourself as partner to Him in your home? Isn’t that hypocrisy, isn’t that a sign of a dirty heart? Such a pitiful state. All these pure claims produced by such a dirty heart. Your tongue praises your Lord while your heart is in opposition to Him.
No promise to man and no prayer to Allah is acceptable if it smells of insincerity. The path of the Master of the worlds, may Allah’s peace and blessings by upon him, is nothing but sincerity.
When you say "La ilaha ilallah," "There is no God but Allah," you are making a very serious claim, a world shaking statement. A statement like this needs proof, witnesses. The witnesses which will prove your claim are two. One is to accept to suffer and to show patience. The second is to face all adversities, hostilities, trouble and pain which such a statement bring upon one, and the sincerity in your patience and your efforts
To obtain the approval and pleasure of your Lord, neither prayer nor deeds to show to others give any benefit~: neither wishes and hopes for greater achievements than your are capable of. Nothing could be obtained by the efforts of someone who’s exterior and interior are not one and the same, specially when your lie becomes known. What a disaster it will cause. If you have any of these faults, repent now and don’t break your repentance. What is important more than repentance is not to break one’s promise of not doing that for which one has sought repentance.
Do not dispute the truth, do not negate it because it is other than what you claim. How often you accuse the truth because men do not appreciate and agree with you or you loose what you had. Why don’t you look for the fault in yourself? You want every thing the way you wish it to be. Whose is the decision, whose is the power, whose is the knowledge, whose is the compassion? His or yours? Do not forget that you and every- thing else are His creatures. In everything which happens, it is His will which prevails. So, stop being arrogant. When you are arrogant towards His servants, you are arrogant towards Him. What were you but a drop of dirty water, a clot of blood and what will you be but a dead weight thrown into a hole.
Make humbleness a rule of your existence. Don’t be a slave of your ambitions. When you gather the wealth of this world, do not behave like someone who is gathering wood in a dark night. You are so much like him, not knowing what will come to your hand, a poisonous snake instead of wood. Be heedful. You have to know what you are going to hold in your hand before you pick it up. Do not beg from men for the goods of this world. It does not befit you. What if nothing is given to you after you have abased yourself. Isn’t it better to look for your sustenance which is destined only for you, for no one could give that which is not destined for you. Haven’t you heard our Master say: "The worst trouble for you is to wish for and seek that which is not destined for you.
Oh the one who claims that he knows, where is your proof ? The proof of the ones who know is the tears which they shed, the tears of the fear and love of Allah, the tears of repentance for one’s faults, the tears of having failed in the battle with your ego. . . I don’t see any of this in you, with all the knowledge which you claim you have, you spend your time seeking recognition, fame, wealth" eating and drinking and having fun. Gather the thousand pieces which you are, use the mind which you claim you have. What ever will come from this world to you will come to you in spite of yourself. Don’t trouble yourself. Relax. Don’t expect, thus you will free yourself from the pain of expectation. You will free yourself from the heavy weight of ambition. If you don’t realize this, if you don’t do what I say, all you will get from that knowledge which you claim to have and from all your efforts is fatigue, trouble and pain and,. on the day of last judgement, a very long and hard accounting to give. What good is knowledge to you if there is no truth in it. Knowledge of anything else but the truth is nothing but trouble. So you learned. You also make your prayers and fast in Ramadan and appear as a Muslim, but your intention is to be seen, to be praised. Let us say that the people are really fooled and they think the world of you. What good will it do you at the moment of death? There will be in a deep chasm. They will be on the top and you will be in the bottom. what you have gathered during your miserable life will be left with them. Its accounting and the punishment will be left with you.
Woe to you. You hope for Paradise while all you do is pulling you to the fire. You pass your time with things which passes with time. You think they will stay with you, but they slip out of your hands as soon as you hold them. The One who created you gave this life of a moment as a trust to you, and He told you how to spend your time. But you spend it running after the desires of your flesh. Your youth, your health, your knowledge, your riches are only lent to you. You were supposed to use them the way the One who entrusted them to you asked you to use them. Who fed you in your mother’s womb? How helpless you were. Who brought you up and made you the way you are. You think it is you, your efforts your knowledge, your money, your mother your father, your teacher, your employer made you what you are today. But where are your mother your father, your teacher, all those upon whom you depend. Of they are here today, they will be gone tomorrow or they will abandon you, they will shut their doors to your face. When you will scream for help, no one will come. Whomever you depend on except Allah, whomever you love and fear except Allah is your god and you are running partners to the only One who created you, fed you, loved and cared for you however you are. Don’t do what He asked you not to do. Don’t do anything else but what He asked you to do. In everything you do you need two witnesses. One is Allah’s words in the Qur'an al Kerim and the other is the Sunnah of Rasulallah. But you ignore these two witnesses. Instead you count on your two witnesses. One is your ego and the other is your weak mind. They are your enemies and will push you into the Hell-Fire
Oh the one whose inner self is all rotten, soon you will die. You will be shown what you have done and you will regret, but it will be too late. Your tongue spoke well. It fooled others and you. You neither understood what you said nor others did under- stand. No word of truth entered your heart, nor did you do good to others. What would have saved you would have been if your heart would have spoken even a few words of sincerity. Oh the one who has made himself and the others into insurmountable walls between himself and the ones who truly were on the Path to their Lord. Shed tears. Sometimes you shed tears for the misfortune of others. I: you lament for them, lament a thousand times for yourself.
If you want to help others, and correct their errors, you can’t do it by yourself, you can only do it with your faith. Faults, errors, sin, can only be overcome by Faith. If you have enough Faith, then your Lord will be your helper. He is the friend of the ones whose Faith can erase the ugliness. But if you attempt to do that by yourself, for the glory of it, you will but destroy yourself and be no help to others.
Don’t ever attribute any success to yourself, or feel able and powerful. That will give you courage to attempt things which will kill you, away from the eye the care, the com- passion and the help of the One who has created you. Nor should you ever feel that what you say should be heard and accepted by the ones around you. How can you build on air. First you have to dig the foundations all the way to your heart then build a palace with your good deeds and sincerity to invite the people in.
But look at yourself. Your Islam which you wear like clothes is torn and dirty. Your heart is ignorant. Your existence is nothing but trouble and stress. But you put on the airs of a king, holding a book in your hand whose pages are black. While you have no care or love, you imagine that you care and love. Your beloved is only the phantom of this world. Right under your foot is the grave. The hereafter is a step away. Be aware. Now. There is no time.
Oh Lord, include us amongst those who have been born in Truth and lived in Truth and died to Truth, who gave but not took, who have been forgiven because they have forgiven, and who have been reborn in a life everlasting.
with permission from:
Shaykh Tosun Bayrak al-Jerrahi al-Halveti, March 26, 1996
http://www.jerrahi.org/writings_english/human.htm
Asma al-Husna: The Most Beautiful Names of Allâh
Allah’s are the excellent names, therefore invoke Him by them. (7:180).
"...and certainly the remembrance of Allah is the greatest, and Allah knows what you do." (29:45),
"Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction." (13:28)
compiled from:
al Ghazzali 'The 99 Beautiful Names of God' The Islamic Text Society 1992
Sheikh Muzaffer Ozak al-Jerrahi al-Halveti 'Irshad: Wisdom of A Sufi Master' 1988
Tosun Bayrak al-Jerrahi al-Halveti 'The Most Beautiful Names' Threshold Books 1985
The Name "al Hannaan" means The Most Tender, The Most Sympathetic, The Compassionate, The Softhearted, The One Who touches the heart, Who incites pity, Who softens the heart and make the flowers blossom, Who incites longing and yearning.
The Name "al Manaan" means the Bestower, The Giver of all good, The
Bountiful, The Munificent, The Generous, The Liberal, The Obliging, The One
Who incites gratefulness and thankfulness, Who incite weakness and death.
The Name "as Subbuh", means the One Who is praised and glorified by hymns
The Name "al Dayyaan" means The Creditor, The Judge
"...and certainly the remembrance of Allah is the greatest, and Allah knows what you do." (29:45),
"Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction." (13:28)
| Allah | The Greatest Name | Bismillah ar-Rahman ar-Rahim |
| Ar- Rahmân | The All/Omni/Most-Merciful, Most Gracious. The Beneficent, The Compassionate He who gives blessings and prosperity to all beings without showing disparity | |
| Bismillah ar-Rahman ar-Rahim In the name of God, the infinitely Compassionate, the most Merciful (Sûrah al-Fatihah 1:1) Your God is One God; there is no God save him, THE BENEFICENT, the Merciful. (Sûrah al Baqarâh 2:163) The Most Gracious has imparted this Qur’ân unto man. He has created man: He has imparted unto him articulate thought and speech. At His behest the sun and the moon run their appointed courses; before Him prostrate themselves the stars and the trees. And the skies has He raised high, and has devised for all things a measure, so that you too, O men, might never transgress the measure of what is right: weigh, therefore, your deeds with equity, and cut not the measure short! and the earth has He spread out for all living beings, with fruit thereon, and palm trees with sheathed clusters of dates, and grain growing tall on its stalks, and sweet-smelling plants. Which, then, of your Sustainer's powers can you disavow? (Sûrah ar- Rahmân 55:1-13) | ||
| Ar- Rahîm | The All-Compassionate. The Merciful. He who gives blessings and prosperity, particularly to those who use these gifts as He has said, and is merciful to the believers in the Hereafter. | |
| Bismillah ar-Rahmân ar-Rahim In the name of God, the infinitely Compassionate, most Merciful. (Sûrah al-Fâtiha 1:1) He it is who sent down clear revelations unto His slave (Muhammad), that He may bring you forth from darkness unto light; and lo! for you, Allah is Full of Pity, MERCIFUL. (Sûrah 57:9) | ||
| Al- Malik | The Absolute Ruler, The Sovereign Lord He who is the Ruler of the entire universe. | Now Allah be Exalted THE TRUE KING! There is no God save Him, the Lord of the Throne of Grace. (Sûrah 23:116) And thus have We bestowed from on high this divine writ as a discourse in the Arabic tongue, and have given therein many facets to all manner of warnings, so that men might remain conscious of Us, or that it give rise to a new awareness in them. Know, then that God is sublimely exalted, the Ultimate Sovereign, the Ultimate Truth: and knowing this, do not approach the Qur'ân in haste, ere it has been revealed unto thee in full, but always say: "O my Sustainer, cause me to grow in knowledge!" (Sûrah Ta Ha 20:113-114) |
| Al- Quddus | The Pure One, The Holy He who is free from any/all error, absentmindedness, incapability and any kind of defect. | Whatever is in the heavens and on earth, doth declare the Praises and Glory of Allah; the Sovereign, THE HOLY ONE, the Exalted in Might, the Wise. (Sûrah 62:1) And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. (Sûrah Al-Baqarâh 2:252) |
| As- Salâm | The Source of Peace, The Savior, The Source of Security. The Flawless. He who frees his servants from all danger and obstruction. He who gives His greeting to those fortunate people in heaven. | He is Allah, than whom there is no other God, the Sovereign Lord, The Holy One, PEACE, The Keeper Of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23) |
| Al- Mu'min | The Inspirer of Faith, The Faithful, The Guardian/Keeper of Faith The Giver of Peace He who places faith in the heart of His servants. Protects and gives tranquility to those who seek refuge in Him. | He is Allah, than whom there is no other God, the Sovereign Lord, The Holy One, Peace, THE KEEPER OF FAITH, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23) O you who have attained to faith! Remember God with unceasing remembrance, and extol His limitless glory from morn to evening. He it is who bestows His blessings upon you, with His angels echoing Him, so that He might take you out of the depths of darkness into the light. (Al-Ahzab 33:41) |
| Al- Muhaymin | The Guardian, The Protector He who watches over and protects all things. | He is Allah, than whom there is no other God, the Sovereign Lord, the Holy One, Peace, The Keeper Of Faith, THE GUARDIAN, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23) Unto thee O Prophet have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein. Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high, and do not follow their errant views, forsaking the truth that has come unto thee. Al-Ma'idah 5:48 |
| Al- Aziz | The Victorious, The Eminent, The Almighty | |
| Al- Jabbar | The Compeller | |
| Al- Mutakabbir | The Greatest, The Proud, The Majestic | |
| Al- Khâliq | The Creator | |
| Al- Bari' | The Maker of Order, The Producer, The One who makes | |
| Al- Musawwir | The Shaper of Beauty, The Fashioner, The One Who shapes/forms | |
| Al- Ghaffâr | The Forgiving, The Forgiver | |
| Al-Qahhâr | The Crusher, The Subduer, The Dominator |
| Al-Wahhâb | The Giver of All, The Bestower |
| Ar-Razzâq | The Sustainer, The Provider |
| Al-Fattâh | The Opener |
| Al-'Alim | The Knower of All, The Omniscient, The All-Knowing |
| Al-Qâbid | The Constrictor, The Withholder |
| Al-Bâsit | The Reliever, The Expander |
| Al-Khâfid | The Abaser |
| Ar-Râfi' | The Exalter |
| Al-Mu'izz | The Bestower of Honors, The Honorer |
| Al-Mudhill | The Humiliator, He Who Humbles, The Dishonorer |
| As-Sami | The Hearer of All, The All-Hearing |
| Al-Basir | The Seer of All, The All-Seeing |
| Al-Hakam | The Judge, The Arbitrator |
| Al-'Adl | The Just |
| Al-Latif | The Subtle One, The Benevolent |
| Al-Khabir | The All-Aware, The Totally Aware |
| Al-Halim | The Forbearing, The Mild |
| Al-'Azîm | The Magnificent, The Tremendous |
| Al-Ghafûr | The Forgiver and Hider of Faults, The All-Forgiving |
| Ash-Shakûr | The Rewarder of Thankfulness, The Grateful, The Appreciative |
| Al-'Ali | The Highest, The Most High |
| Al-Kabîr | The Greatest, The Great |
| Al-Hafiz | The Preserver |
| Al-Muqît | The Nourisher, The Sustainer |
| Al-Hasîb | The Accounter, The Reckoner |
| Al-Jalil | The Mighty, The Majestic, The Sublime |
| Al-Karim | The Generous |
| Ar-Raqib | The Watchful One, The All-Observant |
| Al-Mujib | The Responder to Prayer, The Responsive |
| Al-Wâsi' | The All-Comprehending, The Vast, The All-Embracing |
| Al-Hakim | The Perfectly Wise |
| Al-Wadud | The Loving One, The Loving-kind |
| Al-Majíd | The Majestic One, The Glorious |
| Al-Ba'ith | The Resurrector, The Raiser of the dead |
| Ash-Shahid | The Witness, The Universal Witness |
| Al-Haqq | The Truth |
| Al-Wakil | The Trustee |
| Al-Qawi | The Possessor of All Strength, The Most Strong |
| Al-Matin | The Forceful One, The Firm, He Who is very Steadfast |
| Al-Wali | The Governor, The Patron, The Protecting Friend |
| Al-Hamid | The Praised One, The Praiseworthy |
| Al-Muhsi | The Appraiser, The Knower, The Recorder |
| Al-Mubdi | The Originator, The Beginner |
| Al-Mu'id | The Restorer |
| Al-Muhyi | The Giver of Life, The Life-giver |
| Al-Mumit | The Taker of Life, The Slayer, The Giver of Death |
| Al-Hayy | The Ever-Living One |
| Al-Qayyum | The Self-Existing One |
| Al-Wâjid | The Finder, The Resourceful |
| Al-Mâjid | The Glorious, The Magnificent, The Noble |
| Al-Wâhid | The Only One, The Unique |
| Al-Ahad | The One |
| As-Samad | The Satisfier of All Needs, The Eternal |
| Al-Qâdir | The All Powerful, The All-Capable |
| Al-Muqtadir | The Creator of All Power, The All-Determiner, The All-Powerful |
| Al-Muqaddim | The Expediter, The Promoter |
| Al-Mu'akhkhir | The Delayer, The Postponer, The Deferrer |
| Al-Awwal | The First |
| Al-Akhir | The Last |
| Az-Zâhir | The Manifest One, He Who is Evident |
| Al-Bâtin | The Hidden One, The Internal, He Who is Hidden/Concealed |
| Al-Wâli | The Protecting Friend, The Ruler |
| Al- Muta'âli | The Supreme One, The Exalted |
| Al- Barr | The Doer of Good, The Benefactor |
| At- Tawwâb | The Guide to Repentance, The Ever-Relenting |
| Al- Muntaqim | The Avenger |
| Al- Afu | The Forgiver, The Effacer of sins, The Pardoner |
| Ar- Ra'uf | The Clement, The All-Pitying, The Benign |
| Mâlik al Mulk | The Owner of All, The King of Absolute Sovereignty |
| Dhul Jalali wal Ikram | The Lord of Majesty and Bounty/Generosity |
| Al- Muqsit | The Equitable One |
| Al- Jâmi | The Gatherer, The Uniter |
| Al- Ghani | The Rich One, The Self-Sufficing |
| al Mughni | The Enricher, The Sufficer |
| Al- Mâni' | The Preventor of Harm, The Protector |
| Ad- Dârr | The Creator of the Harmful, The Punisher, The Distressor |
| An- Nâfi' | The Creator of Good, He who Benefits, The Propitious |
| An- Nur | The Light |
| Al- Hâdi | The Guide |
| Al- Badi | The Originator, The Absolute Cause, The Incomparable |
| Al- Bâqi | The Everlasting One |
| Al- Wârith | The Inheritor of All |
| Ar- Rashid | The Righteous Teacher, The Right in Guidance, The Director |
| As- Sabur | The Patient One |
compiled from:
al Ghazzali 'The 99 Beautiful Names of God' The Islamic Text Society 1992
Sheikh Muzaffer Ozak al-Jerrahi al-Halveti 'Irshad: Wisdom of A Sufi Master' 1988
Tosun Bayrak al-Jerrahi al-Halveti 'The Most Beautiful Names' Threshold Books 1985
The Name "al Hannaan" means The Most Tender, The Most Sympathetic, The Compassionate, The Softhearted, The One Who touches the heart, Who incites pity, Who softens the heart and make the flowers blossom, Who incites longing and yearning.
The Name "al Manaan" means the Bestower, The Giver of all good, The
Bountiful, The Munificent, The Generous, The Liberal, The Obliging, The One
Who incites gratefulness and thankfulness, Who incite weakness and death.
The Name "as Subbuh", means the One Who is praised and glorified by hymns
The Name "al Dayyaan" means The Creditor, The Judge
Ramadhan: 30 Nights of Tarawih
Author: Sheikh Mûzaffër Ôzâk al Jerrahi
Look at the wages of those who perform these prayers! According to Áli ibn Abí Tâlib, when our Prophet Muhammad (saaw) was asked about the virtue of the Tárawíh and the reward for doing them, he said:
He who does the Tárawíh on the eve of the 1st night, becomes as spotlessly clean as when his mother bore him. No trace of sin remains. Except only where the rights of man or beast are concerned! What is due to them must absolutely be discharged.
If you do the Tárawíh on the 2nd night, Allah will forgive your parents if they died in faith.
If a person does the Tárawíh on the 3rd night, an angel proclaims from beneath the Throne: 'Your deed was pure!' That is to say, he gives the good news that it has been accepted by Allâh, and that your past sins have been pardoned.
He who does the Tárawíh on the 4th night obtains a reward like that for having read the Holy Qurân, the Gospel, the Torah, The Psalms and the enlightening books
To him who prays the Tárawíh on the 5th night is given the reward for one who prays at the Sanctuary of the Kába, the Prophetic mosque and the mosque al Aqsá.
For one who does the Tárawíh on the 6th night, the reward is that of having circumambulated the Prosperous House, and rocks and trees seek forgiveness on his behalf.
If you do the Tárawíh prayers on the 7th nights, your are rewarded as if your had aided Moses, on him be peace, in his dispute with Pharaoh and Hâmán.
The reward for doing the Tárawíh on the 8th night is that given to Abraham, the special friend of Allâh, that is being crowned with the crown of Intimate Friendship.
He who performs the Tárawíh on the 9th night becomes the beloved of Allâh. Allâh loves that servant.
He who does the Tárawíh on the 10th night is endowed with the goodly provisions of this world and the Hereafter.
He who performs the Tárawíh on the 11th night will reach his Lord on the day he dies as spotlessly clean as when his mother bore him.
He who does the Tárawíh on the 12th night will come to the Place of Resurrection a happy and fortunate person, as radiant as the moon the the fourteenth night.
He who does the Tárawíh on the 13th night will stand secure from fear an the Plain of Årasãt.
All the angels witness the prayer of one who does the Tárawíh on the 14th night. That person will escape the reckoning on the Day of Resurrection
The angels who carry the Throne and Footstool pronounce benedictions on one who performs the Tárawíh on the 15th night.
The fortunate believer who does the Tárawíh on the 16th night receives a document granting him immunity to the Fire and entitling him to enter Paradise.
One who is present at the Tárawíh on the 17th night receives the reward given to the Prophets, on them be peace.
This reward has been promised to one who performs the Tárawíh prayers on the 18th night: to him an angel will give these good tidings: Ó Abdullah! Ó beloved servant of Allâh! Allâh is satisfied with your, your mother and your father!'
To one who performs the Tárawíh on the 19th night, the highest degree of Paradise will be granted.
He who performs the Tárawíh on the 20th night will be awarded the rank of the martyrs and the righteous.
A pavilion of light will be made ready in Paradise and presented to him who performs the Tárawíh on the 21st night.
He who does the Tárawíh on the 22nd night will come to the Place of Resurrection free of sorrow and distress.
For one who does the Tárawíh on the 23rd night, a city will be built in Paradise and named after him.
One who attains the blessing of performing the Tárawíh in the 24th night will have his twenty five supplications granted.
The torment of the tomb will be waived for the believer who does the Tárawíh prayers on the 25th night. He will not undergo that torment.
The lover who does the Tárawíh on the 26th night will obtain a wage as great as that for forty years of worship.
He who does the Tárawíh on the 27th night obtains a wage like that for eighty years and more of worship. For this night is the Night of Power. He who does the Tárawíh on this night will cross the terrifying Bridge like lightning and will arrive in Paradise.
He who enlivens the 28th night by doing the Tárawíh will be awarded a thousand degrees in the highest Paradise.
He who achieves the blessing of performing the Tárawíh on the 29th night obtains the reward for having been on Pilgrimage one thousand times, each pilgrimage having been accepted.
The believer who performs the Tárawíh on the 30th night is addressed by Allâh in these words: 'My servant, enter My Paradise! Eat the fruits of My Paradise. Wash in the River Salsabil, drink from the River Kawthar. I am your Lord and you are My servant.' such is the Divine favor that servant will achieve.
Source:
Sheikh Muzaffer Ozak al Jerrahi, 'Irshad: Wisdom of a Sufi Master'
1988 Pir Publications.
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