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Archive for the ‘Adhkar’ Category

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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It is narrated that once a man came to Imam ‘Ali and said:

“I seek God’s forgiveness (أَسْتَغْفِرُ اللهَ)”

to which the Commander of the Faithful replied:

“Do you know what asking God’s forgiveness is? Forgiveness is a word that stand on six supports:

  1. To repent over the past – النَّدَمُ عَلَى مَا مَضَى
  2. A firm determination never to revert to it – الْعَزْمُ عَلَى تَرْكِ الْعَوْدِ إِلَيْهِ أَبَداً
  3. To discharge all the rights of people so that you may meet God quite clean with nothing which to account for – أَنْ تُؤَدِّيَ إِلَى الْـمَخْلُوقِينَ حُقُوقَهُمْ حَتَّى تَلْقَى اللهَ عزّوجلّ أَمْلَسَ لَيْسَ عَلَيْكَ تَبِعَةٌ
  4. To fulfill every obligation which you ignored in the past so that you may now be just with it –  أَنْ تَعْمِدَ إِلَى كُلِّ فَرِيضَةٍ عَلَيْكَ ضَيَّعْتَهَا فَتُؤَدِّيَ حَقَّهَا
  5. To aim at the flesh grown as a result of unlawful earning so that you may melt it by grief of repentance till the skin touches the bone and a new flesh grows between – أَنْ تَعْمِدَ إِلَى اللَّحْمِ الَّذِي نَبَتَ عَلَى السُّحْتِ فَتُذِيبَهُ بالاْحْزَانِ، حَتَّى يَلْصِقَ الْجِلْدُ بِالْعَظْمِ، وَيَنْشَأَ بَيْنَهُمَا لَحْمٌ جَدِيدٌ
  6. To make the body taste the pain of obedience as you previously made it taste the sweetness of disobedience – أَنْ تُذِيقَ الْجِسْمَ أَلَمَ الطَّاعَةِ كَمَا أَذَقْتَهُ حَلاَوَةَ الْمَعْصِيَةِ

On such an occasion you may say, I seek God’s forgiveness.”

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“The provisions required for this spiritual journey consist of spiritual and ascetic practices to discipline the soul. Since relinquishing material attachments is very difficult, the traveler begins to cut the binding chains of attachment to the realm of multiplicity little by little and leaves the world of physical nature behind.

Hardly before the traveler recovers from the exhaustion of this journey, he enters the intermediate world, which is the world of psychic multiplicity. Here, he clearly realizes how precious are the treasures that material and external multiplicities have stored within his corporeal nature. These are the same imaginal psychic beings that come into being as a result of the traveler’s encounter with and interest in external multiplicities and are considered its outcome and by-products.

These thoughts and preoccupations hinder the travelers wayfaring and take away his serenity and peace of mind. When he wants to take repose in the remembrance of God for a short while, they besiege him like a deluge and threaten his whole being…

It is obvious that the pain and distress caused by psychic multiplicities are more powerful than multiplicities of the physical world. For one can willingly and deliberately retreat and isolate oneself and be saved from disturbance of and encounter with external multiplicities. But one certainly cannot free oneself from the disturbance of temptations and imaginations of the carnal soul, for those enticements always accompany one closely and intimately.

The traveler…is determined to leave behind the realm of temptations that is usually called the intermediate world. However, the traveler must be very alert and careful lest there remain any of those tempting thoughts in the corners of his heart. Because it is a characteristic of these imaginal elements to hide in the most obscured corners of the heart in such a way that the traveler is deceived when he wants to cast them out. He may be fooled to believe that he has freed himself of their evil presence and has been relieved of all remnants of the [the intermediate world]. But when the traveler reaches the spring of life and wants to quench his thirst from the fountains of wisdom, suddenly they attack him and finish him off…

The example of such a traveler is like that of a person who has filled a pool in his house with water but has not touched it for some time. Therefore, all the dirt and impurities of the water has settled down at the bottom of the pool and the water seems clean and clear to him. He assumes that the clarity and purity of the water is permanent. However, as soon as he wants to enter the pool or wishes to wash something in it, suddenly all that dirt and sediment contaminates the clear water again and spots of dirt reappear on the surface. Therefore, through persistent spiritual combat and ascetic practices the traveler must acquire such a degree of certitude and inward peace that imaginal psychic elements are subjugated and cannot disturb his mind when he turns attention to the Beloved Lord.

When the traveler passes through the realm of physical nature, and the intermediate world, he enter the world of spirit…”

‘Allamah Tabataba’i, Kernel of the Kernel, pp. 15-17

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there you are, moon

i see you with my own eyes

filling the dark with light

“and by the moon as it follows it” (91.2)

“by the moon when it becomes full” (84.18)

“and has made the moon a light therein” (71.16)

you are surely one of the great signs of God

and by you we determine two pillars of worship

My Lord!

I have made pilgrimage to Your House in Makkah.

“The first House [of worship] to be established for people was the one at Mecca. It is a blessed place; a source of guidance for all people” (3.96)

I had no authority here on Earth to determine the time of the Hajj. Others who control Makkah determine when the Hajj began, and so I went to fulfill my obligation and left aside that which I had no control over. But You placed the moon in the sky to determine its beginning!

“They ask you [Prophet] about crescent moons. Say, ‘They show the times appointed for people, and for the pilgrimage.’” (2.189)

Please accept from me my worship! I am ignorant and sinful, but You are the Most Merciful of those who show mercy! I tried my best to fulfill my obligation – please accept, my Lord!

And I fast during the month of Ramadan! And it is the moon that determined its beginning.

“…So those of you who witness the month must fast in it….” (2.185)

My Lord!

I am so sick of the words of human beings, even my own. I wish I did not have to write this. But I find no other vehicle to express myself other than these words. But it is not words that I want. It is what the words point to.

I want the moon.

How many conferences of human beings are filled with words about the moon?! How much contention and wrangling in human hearts is manifested in speech about that which You have created beautiful and pristine?!

“We gave them clear proof in matters [of religion]. They differed among themselves out of mutual rivalry, only after knowledge came to them: on the Day of Resurrection your Lord will judge between them regarding their differences.” (45.17)

My Lord!

No one controls the moon but You. Those with the most billions to spend cannot stop its phases. Someone who has published 200 books cannot make it rise in the horizons other than where You have decreed it to be.

I want the moon.

I want the sign in the heaven that speaks to me with the pure voice of Your Oneness. Far away from the prattle of nervous minds and bookish tendencies.

Yes, my Lord, the moon is not You. It is created.

“And when he saw the moon rising he said, ‘This is my Lord,’ but when it too set, he said, ‘If my Lord does not guide me, I shall be one of those who go astray.’” (6.77)

But it rises high above this world, where our folly has yet to touch, reminding us to fast for You in the month of Ramadan, and to travel to Makkah for You in the month of Dhu’l-Hijja.

I am a Muslim, my Lord, because I believe in You, and want the way back to You.

“This is a reminder. Let whoever wishes, take the way to his Lord.” (76.29)

I am searching for those things that are beyond doubt to lead me on that way, my Lord.

Muhammad looked to the same moon.

‘Ali looked to the same moon.

Husayn looked to the same moon.

And that gives comfort to my broken heart.

اللهم صل على محمد و آل محمد

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suffice me

write it into your mind

lying down

lights off

sleep waiting

to end another day

لا إله إلا الله

لا إله إلا الله

لا إله إلا الله

there is so much

that i can’t carry with me

to where i must go

but You do not need to be carried

You created that place

and all who dwell there

Witnessing the dream-fears of every heart

so You

O Inward in Your Outwardness

be with me

through the remembrance

that You know my dreams even when i cannot say them

and encompass my fears even as i run from them

suffice me

in my worries regarding both this world and the Hereafter

O Most Merciful of those who show mercy

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The usual combination of saying subhan Allah and alhumdulillah and Allahu akbar has a meaning that many overlook.

Subhan Allah means that Allah is completely different from the material creation. It is often translated simply as “Glorified is Allah.” Theologically, it is connected to tanzih, which is to make a thorough distinction between Allah and the creation. Allah is exalted above any comparison to the creation.

On the other hand, alhamdulillah – often translated as “all praise is due to Allah” – is theologically related to the opposite of tanzih, which is tashbihTashbih is to compare Allah to the creation for the sake of understanding something about Allah. For example, we talk about the “mercy” of a mother and the “Mercy” of Allah, and we say that Allah’s mercy is far greater than the mercy of mother (as is stated in many hadith). So when we have a good meal, we say alhamdulillah because we recognize that ultimately it is Allah who has given it to us. In some way, it is from Allah and so we attribute its praiseworthiness to its Owner.

Tashbih and tanzih form a dialectic, a back and forth that creates mental and emotional movement. We know that Allah is not the deliciousness of food nor the beauty of a sunset, and yet we enjoy food and sunsets as reflections of Allah in some way. When we recognize that Allah is distinct from the world, we say subhan Allah and when we see Allah’s presence in something we say alhamdulillah.

Allahu akbar breaks the dialectic – it affirms that Allah is greater than both tanzih and tashbih. Allah is beyond all dialectics and dualities. The Reality of the Real (al-Haqq) is greater than any conception we can form of Reality. Allah is both intimately connected to and transcendentally disconnected from that which is not Allah in the greatest of ways. Allahu akbar.

All three are true, and saying them together complements each other and leads one closer to that which all three phrases have in common: الله

سبحان الله الحمد لله الله أكبر

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