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Archive for the ‘Adhkar’ Category

Perhaps someone somewhere has explained this better than I can, but I wanted to share what I consider to be the supreme profundity of our simple dhikr: Subhan Allah Alhamdulillah La ilaha ill Allah Allahu akbar.

 

سبحان الله – Subhan Allah

Subhan Allah means that nothing is like Allah. Anything you see, hear, smell, taste, feel is different from Allah. Allah is transcendent above all of our embodied experience.

الحمد لله – Alhamdulillah

Alhamdulillah, on the other hand, is related to everything. Anything that you can conceptualize is from Allah, and thus all praise for everything in all existence belongs to Allah. There is no wanting something that is not, in the final analysis, wanting Allah, for that which is praiseworthy in that thing could not be there without Allah. Thus, Subhan Allah and Alhamdulillah are two sides of the same coin.

لا إله إلا الله – La ilaha ill Allah

If Subhan Allah was metaphorically like pushing Allah away from everything you can conceptualize, and Alhamdulillah was like bringing Allah as close as possible to everything, then La ilaha ill Allah is the stripping away of that distinction. Is there conceptualization without the Knower of everything sharing a drop of knowledge? Is there an existent world without the Living sharing a drop of life? Is there something to experience, and an experiencer to experience it, that is ever, for even a single moment, independent of Allah?

الله أكبر – Allahu akbar

Subhan Allah was based on the plain understanding that Allah is unlike the creation. Alhamdulillah flipped that observation on its head, and made the creation reveal the Creator at every moment. La ilaha ill Allah erased the distinction entirely. Allahu akbar brings us back into a relationship, where beyond ever horizon there is something greater. Where the furthest limits of our imagination cannot reach. For no matter what I say, or do, or experience, or think, or imagine, or want…Allah is always greater than that.

So the next time you repeat these four phrases, try to remember that this simple dhikr is an expression of all that ever was, is, or will be.

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This is the third and last video on spirituality. In it I discuss the concepts of Beauty (جمال) and Majesty (جلال) and our hope and fear in God. I pray that you find benefit in it, and that God accepts it from me, ameen.

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Yesterday two friends who I love for the sake of Allah each encouraged me to return to a more public teaching role. In response to their request, I have decided to start a video series on spirituality that I hope has the same ethos of the writing on A Mercy Case: free, available globally, honest and personal.

Over the past few years, I have come to realize how influential videos are in global religious discourse. Increasingly, people do not like to read much. As such, I hope that these videos will be a complement to my writings. May Allah accept it and put benefit in it, ameen ya Nafi’.

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for You

You need nothing

and yet

let me offer this to You

Creator of my soul

Provider of my consciousness

Giver of a promise to all

 

i cannot even fathom what lays hidden

but what i have heard and seen and felt

is already so beyond words

 

so let my gratitude flow through these words

using what You have given me for Your sake

to glorify You to the extent that You have opened my heart

to understand You

 

only You know Yourself truly

for us the approach has no end

so bless my works in this short life

for how can i claim anything

when i did not create my hands or my mouth or my mind

 

 

You

forever You

always You

never me

 

have mercy on David

for he is who You chose me to be

and were i to thank You

with every breath remaining in my time on earth

it would not even approximate

the reality of Your Generosity

 

يا كريم

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choices

Numerous choices are looming.

حسبنا الله و نعم الوكيل

God is sufficient for us and the best to act on our behalf

There is no way my mind can encompass all the myriad factors relevant to these choices. Past, present and future are lumped together, and I know next to nothing about them all. Better to let the All-Knowing (العليم) lead me.

The other day a friend gave me a dhikr to read, and said I would see the Prophet in my sleep.

صل الله عليه و آله و سلم

blessings and peace be upon him and his family

But I did not. I cannot describe the anticipation I felt lying in bed, and the concomitant disappoint when I awoke. I tried it two nights in a row. But it does not change my reliance (توكل) on Allah. Whether I am given access to the unseen or not does not absolve me of the moral responsibility (تكليف) to do my best. I have to choose – that is what religion is (دين).

I choose that which is best for my child in this world and the next. I choose that which will bring me closer to the pleasure (رضوان) of Allah. I choose that which is most beneficial for humanity, animals, the trees, the water, and the soil. I choose that which will express my gratitude (شكر) to the Creator for the miracle of existence.

The most striking thing I have read in the last few months comes from a commentary on the last 30th of the Qur’an by Shaykh Habib al-Kadhimi.

A person does not need, in order to realize the magnitude of Allah’s generosity, to travel to faraway lands or plumb the depths of their soul. It is sufficient that they consider the contents of their body, especially those incredible signs that Allah has deposited in their heads (“two eyes”) and their wonders. Not only are they organs of perception, but they are also a medium through which we can convey feelings and emotions, or even spiritual influence; “a tongue” that serves amazing purposes, whether in chewing, speaking, or swallowing; “two lips” that are essential for speech, for they are the final instrument for forming sounds after the throat and mouth cavity. It should be obvious that the act of speaking with one’s tongue and lips is one of the most complex processes in existence, as it involves taking thought, which exists beyond the senses, and expressing it in a sensible format. It is through these two processes of thought and expression that all forms of human learning and knowledge are ultimately transmitted. (pp. 188-9)

The fact of the matter is that our own existence is a miracle. Everything else is just details. Whether I am writing something profound or stupid is not nearly as amazing as the fact that I am writing at all. That I am this thing with 10 fingers and ideas in my head and feelings in my heart that manifest as squiggly lines on the computer screen in front of my eyes. And that somewhere out there is another thing with 10 fingers and two eyes who can hear in their head what I am thinking right now as I write this and they read this!

The Qur’an further elaborates this existential truth when it states:

أ أنتم أشد خلقاً أم السماء

Are you more difficult to create or the heavens?!

Just look around you. We are on a planet floating in space around a massive ball of fire surrounded by innumerable other realms.

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Work may cause you to forget it. Family life may cause you to forget it. The particularities of religion may even cause you to forget it. But it is the clear and present truth of existence.

يا حي يا قيوم

O Living! O Self-Subsisting!

And so I am grateful. I am grateful that I am. I am grateful that the Giver of Life (المحي) gave me life. I am grateful that I am surrounded by other beings who have been granted life and that we can communicate with each other. I am grateful that I exist. I am grateful that you exist.

And so I will choose. Imperfect me will choose the best I know how. I have been down this road before.

But there is something different now in this season of choosing – I have been blessed to learn some of the words of the Ahl al-Bayt, upon them peace. Words I didn’t know before when I made important choices about family and career.

لو عرفوا الناس محاسن كلامنا لآتبعونا

If humanity knew the beauty of our words, they would follow us

We are a people of words: Divine Speech, Prophetic Words, and the Wisdom of Wilayah. Without those words, how could I know myself? It is the beauty of those words that make me burn inside with yearning to see those who utter them. It is words that changed my life. And so I close with some of those words, trusting in theirs more than my own.

O God,

I ask from You the best in Your knowledge,

so bless Muhammad and his Household

and decree for me the best!

Inspire us with knowledge to chose the best

and make that a means to being pleased with what You have decreed for us

and submitting to what You have decided!

Banish from us the doubt of misgiving

and confirm us with the certainty of the sincere!

Visit us not with incapacity to know what You have chosen,

lest we despise Your measuring out,

dislike the place of Your good pleasure,

and incline toward that which is further from good outcome

and nearer to the opposite of well-being!

Make us love what we dislike in Your decree

and make easy for us what we find difficult in Your decision!

Inspire us to yield to that which You bring upon us by Your will,

lest we love the delay of what You have hastened

and the hastening of what You have delayed,

dislike what You love,

and choose what You dislike!

Seal us with that which is most praised in outcome

and most generous in issue!

Surely You give generous gain,

bestow the immense,

do what You will,

and You are powerful over everything.

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Signs

When We let people taste [Our] mercy after a distress that has befallen them, behold, they scheme against Our signs! Say, ‘Allah is more swift at devising.’ Indeed Our messengers write down what you scheme.

It is He who carries you across land and sea. When you are in the ships, and they sail with them with a favourable wind, rejoicing in it, there comes upon them a tempestuous wind and waves assail them from every side, and they think that they are besieged, they invoke Allah putting exclusive faith in Him, ‘If You deliver us from this, we will surely be among the grateful.’

But when He delivers them, behold, they commit violations on the earth unduly! O mankind! Your violations are only to your own detriment. [These are] the wares of the life of this world; then to Us will be your return, whereat We will inform you concerning what you used to do.

The parable of the life of this world is that of water which We send down from the sky. It mingles with the earth’s vegetation from which humans and cattle eat. When the earth puts on its luster and is adorned, and its inhabitants think they have power over it, Our edict comes to it, by night or day, whereat We turn it into a mown field, as if it did not flourish the day before. Thus do We elaborate the signs for a people who reflect.

Allah invites to the abode of peace, and He guides whomever He wishes to a straight path.

– Verses 21-5 of Surah Yunus translated by Ali Quli Qara’i

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dear God

i am so tired

the world’s woes pile up in my heart

which cracks and cracks

until

the idea that i have a heart

seems like a delusion

rather

there is an essence of who i am

somewhere deep below

that i can only reach

if i let You wash away everything

other than it

 

names like al-Naqi

al-Sajjad

and others

are “names along with other names”

but they speak to me of essences

beyond the quark

transcendent yet historical links in a chain

back to the burial of Your Prophet in 632 AD / 10 AH

send him and his family blessings and peace!

back to You beyond time

but also

traveling companions for 2017 AD / 1439 AH

whispering to me

that one day

every tear will make sense

but also

forms encasing meanings

each an ocean

from which every time i take a sip

i am satiated

but also

dreams of another world

the resting place of human hopes

from the time of Adam

unto the end of the world

 

and i long for the one who carries their living legacy

who can speak to fire and make it cool

strike at the sea and provide safe passage

tell the dead to walk

and unfold every meaning of the Qur’an

for behind him

we would have no doubt in our direction

infallible commands

worthy of every cent under our control

more valuable than every drop of blood in our veins

the living leader of billions of embodied essences

attesting to Your oneness

so why suffice

with anyone less

 

my Lord

what i know is insignificant to what i do not

this is the best i have

no

this is how i feel You have washed me away

i planned none of this

wave upon wave of al-thaqalayn

has battered me

and asked me to consider it all

from beginning to end

the whole cosmos

my place in it

the reason we are

and where we hope to be

so that when ‘Allamah says

everything in itself is no more than a tale and a dream”

i feel my heart let go

my entire story

the last 38 years and whatever remains

as my essence gently settles

upon the soft petals of roses

upon them all blessings and peace!

rising upon a Divine wind

carrying me home to You

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When they tell you your life is naught but breath in the passing wind

That your history holds no beauty—show them from your end, you begin

Tell them your soil cradles seeds that when planted in blackened hearts

Are embraced by the sun’s touch, and at once from them darkness departs

That budded mouths that seem muted, blossom with sweet melodies

And hum heartbreaking tunes of a trampled garden’s tragedies

Tunes of beautiful flowers that once lived, looked on all with soft eyes

Gentle lions that in death are immortal, souls to heaven, they rise

But upon passing, broken petals have left a trail, a fluttering scent

Of minds empowered by love, of hearts that to the brim are content

There are gardens, but few roses, and the few that are found

Were long ago buried, abused, crushed deep into the ground

But called true Roses for having rose, risen after every demise

Lost everything but their God, so everything did they find

“Frangrance of the Found” by Aqeela Naqvi

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“The message of Shi’ism to the world can be summarized in one sentence: ‘To know God.’ Or in other words, it is to instruct man to follow the path of Divine realization and the knowledge of God in order to gain felicity and salvation. And this message is contained in the very phrase with which the Holy Prophet commenced his prophetic mission when he said: “Oh men! Know God in His Oneness (and acknowledge Him) so that you will gain salvation.”

As a summary explanation of this message we will add that man is attached by nature to many goals in this worldly life and to material pleasures. He loves tasty food and drink, fashionable dress, attractive palaces and surroundings, a beautiful and pleasing wife, sincere friends and great wealth. And in another direction, he is attracted to political power, position, reputation, the extension of his rule and dominion and the destruction of anything that is opposed to his wishes. But in his inner and primordial God-given nature, man understands that all these are means created for man, but man is not created for all these things. These things should be subservient to man and follow him and not vice versa. To consider the stomach and the region below it as a final end of life is the logic of cattle and sheep. To tear-up, cut and destroy others is the logic of the tiger, the wolf and the fox. The logic inherent in human existence is the attainment of wisdom and nothing else.

This logic based upon wisdom with the power which it possesses to discern between reality and the unreal. It guides us toward the truth and not toward things our emotions demand or toward passions, selfishness and egoism. This logic considers man as a part of the totality of creation without any separate independence or the possibility of a rebellious self-centeredness. In contrast to the current belief that man is the master of creation and tames rebellious nature and conquers it to force it to obey his wishes and desires, we find that in reality man himself is an instrument in the hand of Universal Nature and is ruled and commanded by it.

This logic based upon wisdom invites man to concentrate more closely upon the apprehension he has of the existence of this world until it becomes clear to him that the world of existence and all that is in it does not issue from itself but rather from an Infinite Source. He will then know that all this beauty and ugliness, all these creatures of the earth and the heavens, which appear outwardly as independent realities, gain reality only through another Reality and are manifested only in Its Light, and not by themselves and through themselves. In the same way that the “realities” as well as the power and grandeur of yesterday have no greater value than tales and legends of today, so are the “realities” of today no more than vaguely remembered dreams in relation to what will appear as “reality” tomorrow.

In the last analysis, everything in itself is no more than a tale and a dream. Only God is Reality in the absolute sense, the One Who does not perish. Under the protection of His Being, everything gains existence and becomes manifested through the Light of His Essence.

If man becomes endowed with such vision and power of apprehension, then the tent of his separative existence will fall down before his eyes like a bubble on the surface of water. He will see with his eyes that the world and all that is in it depend upon an Infinite Being who possesses life, power, knowledge and every perfection to an infinite degree. Man and every other being in the world are like so many windows that display according to their capacity the world of eternity which transcends them and lies beyond them.

It is at this moment that man takes from himself and all creatures the quality of independence and primacy and returns these qualities to their Owner. He detaches himself from all things to attach himself solely to the One God. Before His Majesty and Grandeur he does nothing but bow in humility. Only then does he become guided and directed by God so that whatever he knows he knows in God. Through Divine guidance he becomes adorned with moral and spiritual virtue and pure actions that are the same as Islam itself, the submission to God, the religion that is in the primordial nature of things.

This is the highest degree of human perfection and the rank of the perfect man (the Universal Man; al-Insan al-kamel), namely the impeccable Imam who has reached this rank through Divine grace. Furthermore, those who have reached this rank through the practice of spiritual methods, with the different ranks and stations that they possess, are the true followers of the Imam. It becomes thus clear that the knowledge of God and of the Imam are inseparable in the same way that the knowledge of God is inextricably connected to the knowledge of oneself.

For he who knows his own symbolic existence has already come to know the true existence that belongs solely to God who is independent and without need of anything whatsoever.

“Shi’ite Islam” by ‘Allamah Tabataba’i, pp. 195-6

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