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Senator Dick Durbin from Illinois visited the Rohingya Cultural Center in Chicago on October 18th.

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He then spoke about his visit and the ongoing genocide of the Rohingya from the Senate floor a few days ago.

 

He and a bipartisan group of senators have met with the Ambassador of Myanmar and introduced The Burma Human Rights and Freedom Act (S.2060). The International Campaign for the Rohingya have created a form so that you can easily contact your senator to support it. I have contacted my senators in New York.

Please consider doing this.

https://actionnetwork.org/letters/tell-your-senators-support-s2060-and-sanction-burmas-army-now?link_id=1&can_id=25d2a07726257dcb887fb5b1b08d65c9&source=email-tell-congress-sanction-burmas-army-now-2&email_referrer=email_258434___subject_312551&email_subject=take-action-sanction-burmas-army-now

 

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I am afraid to write these words. Words mean very little. Realities are what matter. I know I can write the words, but can I live the reality?

According to the world population clock, there are currently over 7.5 billion human souls in bodies on Earth. That number increases every day. The world population is divided up amongst the 193 member nations of the UN. Almost 1.4 billions souls in the People’s Republic of China. A little over 323 million in my own country, the United States of America.

And yet, there are approximately 10,000,000 who are not given a home within this system.

I would not have faced this reality without the current media coverage about the genocide of the Rohingya. Where are hundreds of thousands of people going to go after being gang raped, watching their family members shot before their eyes, and losing everything as the Burmese military burns entire villages to the ground? The People’s Republic of Bangladesh, The Kingdom of Thailand, and The Federation of Malaysia – three nearby nations with significant Rohingya refugee populations – have not offered to make them citizens. The Kingdom of Saudi Arabia and the Islamic Republic of Iran have not offered them asylum, even as they vie to be “leaders” of the Muslim world.

Alhamdulillah, for all of my country’s flaws, over 5000 have been welcomed here. They have even established a small community organization in Chicago, my hometown, where they are mobilizing on behalf of those abroad. Insha’Allah, more of them will come in the years ahead. It is my duty to be of service to them in whatever way I can. Those who have made it here are best poised to help their friends and relatives, whom they will never forget for the rest of their lives, long after the world forgets them. I cannot change the world, but I can intend to change my self for the sake of Allah by committing to assist them.

It is reported in Sunni hadith collections that the Prophet, blessings and peace be upon him and his family, said:

ازْهَدْ فِي الدُّنْيَا يُحِبَّك اللهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّك النَّاسُ

Be unattached to the world and Allah will love you. Be unattached to what other people have, and people will love you.

And it is reported in Shi’i sources something similar:

إِرْغَبْ فِيمَا عِنْدَ اللٌّهِ يُحِبُّكَ اللٌّهُ، وَ ازْهَدْ مَا فِي أَيْدِي النَّاسِ يُحِبُّكَ النَّاسُ

Actively seek that which is in the presence of Allah so that Allah will love you; keep away from that which is in the hands of the people so that the people will have love for you.

The word that is translated as “being unattached” or “keeping away from” is zuhd (زهد). Now is the time when zuhd must become central to our lives. To give up our need for this world and what other people have, because there are so many who literally have nothing but memories of their loved ones’ brutal deaths. This world is already a dystopia, and the only way we make it livable is to be people of zuhd. The vast majority of Rohingya have nowhere to go simply because no one is willing to take them in and share with them what they have. The Qur’an speaks directly of this spiritual challenge in Surah al-Balad:

فَلَا اقْتَحَمَ الْعَقَبَةَ

وَمَا أَدْرَاكَ مَا الْعَقَبَةُ

فَكُّ رَقَبَةٍ

أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ

يَتِيمًا ذَا مَقْرَبَةٍ

أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ

Yet he has not embarked upon the uphill task. And what will show you what is the uphill task? [It is] the freeing of a slave, or feeding [the needy] on a day of starvation, or an orphan among relatives, or a needy man in desolation,

If it is a “day of starvation,” most likely you are hungry too. It is not easy to share what you have in such a situation. But that is what we must do. It is not a false ideal – it is a Qur’anic description of the righteous.

I have met no scholar nor activist nor mystic yet who is more worthy of the decent life they are already living than the Rohingya that are mentioned in the news stories. This includes myself – God may ask me at any moment about the luxury that I drown in every day. The only way forward is to do something – to recognize that whoever you are, God may ask you about the Rohingya and what you did once you knew. As Imam Khalid Latif said the other night at NYU after returning from Bangladesh, “The world is killing these people. We are killing these people.” I know Khalid personally, and I know that he traveled halfway across the world to raise money for relief aid because it deeply pains him that this tragedy can happen. Ali Yusufali from the Orlando area has been there multiple times, and his organization Comfort Aid International is taking responsibility for 100 orphans for the next two years in addition to providing emergency aid. I learned that an old friend, Dr. Imran Akbar, has already been working with the Rohingya in Chicago, and even traveled to Bangladesh to set up a medical clinic and connect with some of the relatives there of those who have made it to Chicago.

This is the inspiration we all need – to know that serving other people that you never knew before on the other side of the world is not only possible, but something we must do. To use one’s privileges in the service of others, as opposed to the service of one’s self. To give up our worries about what my job will be, who my spouse will be, who my friends are, where will live, and every other manifestation of the ego that keeps us from reaching states and stations more like our spiritual exemplars, upon them peace. Could we imagine Musa, upon him peace, going on with his life while this is happening? Could we imagine ‘Isa, upon him peace, saying that it was acceptable to just give a few dollars and then go back to thinking that the world is okay?

Sure, we all want things. I want so much, I could live “a thousand lives” on this Earth before getting bored. I even dream about lives in space. But maybe in a world where a storefront community center is trying to stop the genocide of hundreds of thousands, we need to stop thinking about what we want and instead reorient our lives to think about what we can give. That is how we might attain something of zuhd, as an attempt at an adequate response to a world that abandons so many.

The Generous has granted us so much. The Earth is full of land and resources. But our short-sighted selfishness has turned it into a nightmare for millions.

ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ

Corruption has flourished on land and sea as a result of people’s actions and He will make them taste the consequences of some of their own actions so that they may turn back

Knowing what is happening is a catalyst for repentance. If it hurts you to look at the pictures and hear the stories of the Rohingya, then imagine how much harder it is to endure what is actually happening. Consider Rajuma. The journalist who interviewed her stated, “So I started thinking: If we don’t cover this, that’s even worse. That would be a further injustice, a further insult to the Rohingya’s humanity. It would be like telling Rajuma that the world couldn’t be bothered about what she suffered.” And this was how he described his encounter with her:

But as she reached the end of her horrible testimony, Rajuma broke down.

“I can’t explain how hard it hurts,” she said, tears rolling off her cheeks, “to no longer hear my son call me ma.”

She hunched over on a plastic stool in another family’s hut, covered her mouth with a red veil and started sobbing so hard she could barely breathe.

Every thing I have ever learned in my life about empathy, both personally and professionally as a chaplain, is being put to the test. Every word I have written on this blog is coming to the fore.  The sincerity of my search to be on the side of the Just and Merciful is on the line, and my standing before the Judge is right before my eyes. But the whole point is that it is not about me. It is about Rajuma. It is about Nasir. It is about the tens of thousands of Rohingya living in Karachi without official recognition. It is about all the unique souls with a name and story, most of which I will never know.

But I want to know. And I want to help. I am taking steps, and maybe these words are just a small step that will lead to something greater. Maybe I will be able to live these realities as opposed to just talking about them. So that maybe, just maybe, the Divine Justice that is in wait for allowing this corruption to flourish will spare me because I “turned back.” And perhaps, the Guide will connect me with those about whom these verses were revealed:

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا

إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا

فَوَقَاهُمُ اللَّهُ شَرَّ ذَ‌ٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا

They give food, for the love of Him, to the needy, the orphan and the prisoner saying, ‘We feed you only for the sake of Allah. We do not want any reward from you nor any thanks. Indeed we fear from our Lord a day, frowning and fateful.’ So Allah saved them from the ills of that day, and granted them freshness and joy.

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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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speechless

I am so shook by something my friend Trent posted on his blog, I felt I had to share it here:

[A man] once said,

“It is thirty years that I have been seeking forgiveness for one phrase, ‘Praise be God’s’, that I allowed to pass my lips.”

When asked to explain he replied,

“One night the marketplace caught fire, and I left my house to see if the fire had reached my shop. When I heard that my shop was safe, I said, ‘Praise be God’s’. Instantly I was brought to my senses with the realization that, granted my shop was unharmed, should I not have been thinking about others’?

houston-floods

 

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I have literally been pondering a question for at least 6 months, without finding anything in “the tradition” that elucidates the issue clearly and without ambiguity. Yesterday, I sat down on my couch, looked at my bookshelf, saw a book, and went and opened it. Without any effort, I found the answer.

The intellectual instinct only develops after the development of the carnal desires, anger, and other blameworthy characteristics which Satan uses as his medium to seduce people. The intellect only reaches perfection around the age of forty years. Its formative stage is only complete at adolescence, and its fundamentals only begin to appear after the age of seven. The carnal desires are the troops of Satan, while intellects are the troops of the angels. When the two meet, they inevitably fight since neither allows the other to persist. They are in opposition, antagonistic – like night and day, light and darkness; when one prevails, it necessarily irks the other. If the carnal desires develop fully in a child or youth before the intellect is perfected, the forces of Satan will have a head start. They will seize the grounds and descend upon the heart, which will incline to them. Without doubt, that person will habitually side with the carnal desires and be overpowered by them; uprooting them will be very difficult.

Then, the intellect – which is the legion of Allah, the saviour of His saints from the hands of His enemies – will appear bit by bit. If it does not develop to full strength, the kingdom of the heart will surrender to Satan, who will carry out what he swore when he said, “I will surely bring his descendants under my sway, all but a few” (17.62). But if the intellect develops to full strength, its first task will be to quell the troops of Satan by breaking the carnal desires, abandoning habits, and fighting inner inclinations so that worshipfulness will prevail…

In all of existence, there is no person whose intellect is not preceded by his carnal desires; the drive which serves as a tool of Satan precedes the drive which serves as a tool for the angels. Returning from that former state, which was reached with the aid of the carnal desires, is essential for every person…

This is from the book “Spiritual Mysteries and Ethical Secrets” by Mulla Muhsin Fayd Kashani (p. 573-4). It comes during a discussion of repentance (tawba). He shows how the intellect is the aspect of the human personality that takes repentance seriously. Its main enemy is a different aspect of the human personality based on desire, which he states in another passage as being founded fundamentally on our yearnings for food and sex (p. 114-5). As he states, “they are in opposition,” and the intellect only develops later in life, yet must fight hard against desires “to erase their traces which have been impressed on the heart” (p. 575).

This is a perfect description of my own experience of converting to Islam at the age of 19, and now continuing to struggle against my self at the age of 38. I literally feel myself grappling with elements of my self that I can clearly see existed within me at least as early as junior high in the early 90s. I am literally trying to become an adult who I have never actually been. Mind boggling.

For me, this is clear and unequivocal “wisdom of the tradition,” and I feel I found it at precisely the moment God intended me to find it. Of course, it is entirely possible that somewhere deep in my brain I knew where it was, since I read this book a year and half ago. But it felt like a “soft miracle” when I found it yesterday, explaining for me the reality of my spiritual journey (suluk). As they say, God works in mysterious ways that I still don’t fully understand. All I know is that I am in need, and God is the Provider.

But as I once reminded myself,

This is the most serious type of knowledge, because it demands that I bring all of myself to its doorstep. I must check my intention, for it demands sincerity. I must be committed to pushing my self, because it demands improvement. I must admit my inevitable limitations, for it demands that I read in the name of “the One who taught by the pen / taught humanity that which they did not know.” This type of knowledge is unique because it has no meaning unless it is embodied – one might read one line that takes years to implement in one’s life.

Indeed, what Fayd Kashani has described in a few paragraphs is the essence of the greatest challenge I have ever faced, unfolding over almost two decades. As I reflect on this, I wonder where I might be two decades hence, at the ripe old age of 58 insha’Allah. Better yet, where will I be 40 days from now, on September 20th? Perhaps with the help of your prayers, I will be better than I am, by God’s Grace.

So please pray for me. I need it, for even though the road has been long, I am still only in the middle of my journey.

حسبي الله

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i hate my self

I don’t want to write this, but I think I should.

This blog goes back to 2008. In the last 9 years, I could have written this post probably a hundred times or more.

This is about failure, weakness, and the desire to give up.

I don’t have anything profound to say, just the admission that there are moments when I feel empty. I usually write about trying to change my self and the world at the same time. That is where I invest my time and money. But alongside that narrative are incongruous moments, times when I just want to stop everything and embrace my self and the world as we are, warts and all.

I have written about specific personal struggles, the overwhelmingness of earthly injustice, hope for liberation, imperfect foundations, being overwhelmed by darkness, and so much more. What I have never mentioned is flirting with the final abdication.

It is not the Eternal Sovereign who can abdicate. Only we can do that. It comes from listening to the whispers of the egotistical self (nafs):

Stop trying to change.

Be who you are.

God does not need you to be perfect.

God is the Most Forgiving.

Do something you love.

Be happy.

For the self only says these words in order to get what it wants, whether it be halal or haram. To feel free from the demands of submitting to commands and prohibitions it finds distasteful. To live life on its own terms.

Revelation does not address the self, but the intellect (‘aql).

لَقَدْ أَنزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ

And now We have sent down to you [people] a Scripture to remind you. Will you not use your reason [ta’qilun]? (21.10)

The intellect comprehends ethical obligation (taklif) and responds accordingly. As the first hadith in al-Kafi states:

When God created intellect, he gave it the faculty of language and said, ‘Come forward,’ whereupon it came forward. Then he said to it, ‘Go back,’ whereupon it went back. Then he said, ‘By my might and my majesty, I have not created a creature more beloved to me than you, and I have not perfected you except in whom I love. Let it be known! You alone do I command, and you alone do I forbid. [According to you] alone do I punish, and [according] to you alone do I confer reward.” [trans. by Rizwan Arastu]

And so when the intellect is in control, one’s life is focused on obedience to God and the hope for eternal reward. One strives to attain servanthood (‘ubudiya) and submission (taslim).

But the self hates servanthood and submission. It hates it so so much. It hates it more than anything else. And so it rebels any way it can. And sometimes, the rebellion goes so well that the self rules for a time. It deploys time, health, wealth, and everything else at its command to get more of what it wants.

If the intellect does not regain its throne, disaster is inevitable. But it is not always easy to rouse its armies. Pleasure feels better than pain. Freedom is more enjoyable than enslavement. Experiencing something is usually more fun than sacrificing it. Peace is preferred to struggle. The possibilities of the material now are more intoxicating than promises for a metaphysical future. And so moments of discord and disunity emerge within our own being.

Right now, I am not going to tell you that my intellect has a plan to extinguish the rebellion. Rather, I am writing this at a moment when the intellect wants to give the self control of a province.

I am so tired of this seemingly endless war.

But I know the self, intimately. It is satisfied with nothing less than complete victory. It wants to live in a world where even God is a projection of its own desires. And so peace is impossible, even though at this moment I want more than anything to believe that God will forgive me even if I stop trying.

“Fight your self so that it obeys God, just as an enemy would fight an enemy. Overcome the self just as opponent would overcome an opponent. For surely the most powerful person is the one who has power over their self.” – Imam ‘Ali عليه السلام

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Signs

I had to fill in this afternoon for a friend’s pre-iftar halaqa. I chose as my topic Surah al-Taghabun. In commenting on the second ayah – “[Allah] created you and from you are disbelievers and from you are believers” – I remarked that all of us living today have to look for signs that we may be true believers (mu’minun). It is not the case that we have access to an infallible leader who tells us exactly what to do, like how the Prophet (blessings and peace be upon him and his family) told the archers at Uhud not to abandon their posts. Those of previous generations had to struggle to live up to the demands of following an infallible (ma’sum) directly. Part of our unique struggle is holding onto faith in the face of so many fallible leaders who cannot answer our questions, let alone deliver trustworthy commands. But we are not off the hook, because we still know without a doubt that we must, for example, fast during the month of Ramadan. So when we gather together to reflect on Allah’s Book right before breaking our fast, we can take it as a good sign.

Later on, while reflecting on a portion of the third ayah – “and [Allah] formed you and perfected your forms” – I spent some time reflecting on the physicality of the Garden (al-Jannah). Contrary to other religious traditions, both Sunni and Shi’i theology affirms that our bodies will be recreated in a more exalted form than our current body. Pleasure will be more pleasurable. We will be more beautiful. Our capacities to experience the blessings of God will be far beyond what we are currently capable of. And in reflecting on that, I mentioned that the joy we get when we break our fast is a reminder of the joy we will experience, by God’s Grace (rahma), when we break our fast from this world. For it is normal and natural to want to experience things with our bodies. Food, drink, spending time with friends and family, romantic encounters filled with desire – these are all part of how Allah created us as embodied entities. Our faith teaches us that God’s Bounty (fadl) has no limit, and that what we must avoid in this world is not to make us depressed, but rather to prepare us for eternal enjoyments that our minds literally cannot fathom.

And so when we closed with a du’a, right before breaking our fast, we asked God to grant us all those things. Things that will make us know so deeply and eternally that with God there is no real loss. For the believer there is only gain upon gain.

And so my heart trembled when I opened the Qur’an on this blessed night and read the following words:

Those who were mindful of God are in Gardens and in bliss, rejoicing in their Lord’s gifts: He has saved them from the torment of the Blaze, ‘Eat and drink with healthy enjoyment as a reward for what you have done.’ They are comfortably seated on couches arranged in rows; We pair them with beautiful-eyed maidens; We unite the believers with their offspring who followed them in faith––We do not deny them any of the rewards for their deeds: each person is in pledge for his own deeds––We provide them with any fruit or meat they desire. They pass around a cup which does not lead to any idle talk or sin. Devoted youths like hidden pearls wait on them. They turn to one another and say, ‘When we were still with our families [on earth] we used to live in fear–– God has been gracious to us and saved us from the torment of intense heat- We used to pray to Him: He is the Good, the Merciful One.’ (al-Tur, 17-28)

We look for signs, and when we receive them, we are grateful for the God who reminds us that our prayers are heard. I am not sure I can think of a more vivid and concise portion of the Qur’an that expresses what I was speaking about earlier tonight. For I had even mentioned that fear – the feeling that how can things truly work out when in human history so many righteous people suffer and so many tyrants prosper. And so I reflected for a bit on the example of Imam Husayn, upon him peace. He reminds us that even if you have to watch most of your family die at the hands of other Muslims shouting out “Allahu akbar” – a tragically common occurrence these days – there is nothing that can keep us from the promise of Allah. If someone is prevented by their oppressors even from the simple joy of drinking water, know that the Divine banquet on the other side of the veil has neither limit nor end. If a cruel and callous world cannot find the money to keep millions from starving to death while the overlords of Makkah and Madinah spend billions on weapons, then surely the God of Justice will provide whatever food and drink people longed for that they were denied in this world by the injustice of humanity.

These signs are essential, but they are no guarantee. The road ahead may be long, so we must continue to strive as best we can. But we hope and pray on this blessed 27th night of Ramadan that we can join Imam Husayn by Allah’s Mercy. That even though there are times when we don’t feel strong enough to be like Hurr, a wind of Divine mercy will blow at our backs and carry us, despite our weakness, to the joyful triumph. For then fear and sadness will be no more, and we can be those who look back and say: “We used to pray to Him: He is the Good, the Merciful One.”

ala-ina-awliya-Allah

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