Iran & the Struggle for Iraq's Soul

Iran & the Struggle for Iraq's Soul

The Saga of Iranians in Iraq

By Dr. Shuja’ Ed-Din Zia’ian

York Center for International & Security Studies - Canada


[Islamonline.net]



Read Dr. Mahjoob Zweiri's comment on this article: History Alone is Not Enough
The invasion of Iraq has opened the door to a fiery debate over Iraq's identity, with different factions and groups making claims over land and resources. And given the cultural intermixing between Iran and Iraq over the centuries, some Iranian analysts raise major questions about Iraq's national and religious identities. Below, Dr. Shuja’ Ed-Din Zia’ian discusses Iraq's history and current situation from an Iranian viewpoint.






An Iranian worshipper holds up the Quran in front of a big mural of Iran-Iraq war in Tehran October 7, 2005. (Reuters Photo)

Coming from the other side of the planet, astonishingly, the Anglo-American troops have been accusing neighboring Iran of interfering in Iraqi affairs. While dictating what the policies of the democratically elected government in Iraq should be, the Anglo-American troops, with their fantastic military and financial might, are attempting to "protect" Iraq from the Iranian influence. It sounds like strangers invading your home and forcing you to deny your family and to oust your parents and relatives.
Iraq and Iran are not separate entities, a point which is rarely - if ever - mentioned. The two have been separated and forced to live separately only following the British victory over the Ottoman Empire at the end of World War I, which resulted in the creation of the state of Iraq with its present boundaries.

With the approval of the newly formed League of Nations, Great Britain gained control over the mandate of Iraq in 1919, installing a non-Iraqi Arab as the ruler of Iraq in 1921. A member of the Sunni Hashemite family, Emir Faysal of Mecca was rewarded the Iraqi throne for leading the Arab revolt against the Ottomans together with T. E. Lawrence – known as Lawrence of Arabia. The newly created British state of Iraq was proclaimed an Arab state despite the existence of two other major ethnic and religious groups: the Kurds in the north and the Persian Shiites in the south.

Naturally, Iranian Iraqis[1] protested. Shiite Scholars called for Jihad against European colonialism, waging an armed rebellion against the British mandate in Iraq. It was an Arab–Persian rebellion in which Arab tribes and Persian mujtahids (religious scholars) fought side by side. Under the leadership of Ayatollah Shirazi, who was born in Shiraz and raised in Karbala, the rebellion gained almost all over the country by August 1920 (before the crowning of Faysal). Contrary to what was happening in other countries, where Arabs urged by the British rebelled against the Ottoman Empire, the population in Iraq rebelled against the British.

Ottoman or Persian Iraq?



The creation of an Iraqi Arab state resulted in the so-called Shiite-Sunni clash, which is a religious façade to a cultural dispute.
From the 14th century till World War I, Ottoman and Persian rulers disputed over the province of Iraq, which, at the time of WW1, was administrated as a condominium where citizens could choose to hold either the Ottoman or the Persian/Iranian nationalities. The cities of Karbala and Najaf, in particular, had a status of extraterritoriality, never being ruled completely by the Ottoman Empire.
In the 18th century, Karbala and Najaf became a center of attraction for Persian Shiites, who moved and settled there. The architecturally Persian mausoleums were constantly embellished by the successive Persian rulers. Besides Karbala and Najaf, both Persian language and culture were dominant in two other major religious centers in Iraq: Kazemayn, and Samara. The Persian cultural influence affected all Iraqi social classes, particularly in southern Iraq. Such an effect could be felt on farmers, businessmen, workers and, of course, the religious scholars and students who came from all over the world (Luizard, 2005).

The British occupation and creation of an Iraqi Arab state resulted in the so-called Shiite-Sunni clash, which can be perceived as a religious façade to a cultural dispute in which Persians challenged the Arab domination imposed by the British mandate in Iraq. For the Persians/Iranians in Iraq, it was a fight for their survival as a cultural entity and for their right to protect their Iranian roots. Thus, Arab rulers suspected that their real allegiance was to Persia – later known as Iran.

The British occupation proved to be fatal for Iranians in Iraq. From a population of around 3 million at the time of Iraq's creation, the number of Persian citizens dropped to several hundreds of thousands (Luizard, 2005).

It is also important to note that the numbers of Kurds and Lors, who shared their "Iranity" with Persians, should be added to the abovementioned figure. Yet, according to a British census conducted in 1919, the number of Persians in Iran was about 80,000 only — less than 3 percent of the inhabitants of Iraq. The British census excluded mixed marriages, Persian families living in Iraq for several generations, and all those who had Persian citizenship but were not considered purely Persian. This was the first phase of an ethnic cleansing process carried out by the British (Luizard, 2005).

In 1919, Sir Arnold Wilson, the British civil commissioner in Baghdad, argued that there were too many Persian consulates in Iraq and suggested the closure of a number of them. The British then proceeded with reinforcing the Arab character of Karbala by proclaiming Arabic as the administrative language in Iraq. Religious leaders of Persian origin were expulsed to Persia (Luizard, 2005).

The Sunni-Arab Domination



In 1969, twenty thousand Iranian Iraqis were expulsed to the Iranian city of Ghasr-e Shirin.
With the assistance of the British, Sunni Arabs took control over governmental institutions, disregarding three quarters of the population, which consisted of Kurds and Persian-Arab Shiites. Furthermore, an anti-Persian propaganda was orchestrated by the British. Persian businessmen lost all protection in the British- Iraqi courts in 1922 (Luizard, 2005).

On October 9, 1924, the Code of Nationalities obliged Persians in Iraq to choose between two nationalities: Persian or Iraqi. Arabs and other ethnic minorities were not forced to make such a choice; they could remain Arab and Iraqi, or Kurd and Iraqi. This law was used by the successive Sunni Arab-dominated Iraqi governments as part of an ethnic cleansing process of Persians (Luizard, 2005).

Naturally, Tehran did not recognize the new state created by British colonialism, dissuading its nationals in Iraq from accepting to hold the new Iraqi citizenship and identity in an attempt to protect their rights. But, by 1929, the Iranian resistance waned and Tehran eventually accepted the new status quo.

Left without protection, Persians left their homes and there was an exodus of Persians from Iranian Iraq to the Iranian neighboring province of Khuzestan. The massive purge of Iranians continued under British-protected Arab governments.

The pan-Arab Baathist governments of Ahmad Hassan al-Bakr and Saddam Hussein emphasized the Arab nature of the system and its anti-Iranian stand[2]. In 1969, twenty thousand Iranian Iraqis were expulsed to the Iranian city of Ghasr-e Shirin, followed by other waves of massive deportations in the subsequent years (Babakhan, 2005).

Under the British mandate, being Iraqi became equivalent to being a Sunni Arab; hence, three quarters of Iraq’s population turned into second class citizens or foreigners on their own land. Though they had been living in Iraq for many centuries and generations, some Iraqis were considered foreign nationals because either they were Shiites, or they were of Persian origin — the two being often associated to each other.

Ironically, foreigners who were neither born, nor raised in Iraq and who had no attachment of any sort to the land were considered Iraqis because of their Sunni- Arab affiliations. King Faysal, who ascended the throne with the help of the British, who brought him form Mecca, symbolized such a dichotomy.

Silent Rebellion

Persians assimilated into Arab culture, but the assimilation was less than genuine. A certain Iranian "cultural gene" survived — hidden and censored though.
The Persian-Arab struggle has deep roots in history; it goes back to the time of the Arab-Muslim conquest of Mesopotamia and the defeat of Persian armies fourteen hundred years ago. Out of respect for Islam, historians rarely mention that the conquest was brutal[3].

Persians had to speak Arabic, convert to the new religion and adopt Muslim Arab names not only to survive, but also to benefit from the spoils of war. They assimilated into the conquerors' culture, but the assimilation was less than genuine. A certain Iranian "cultural gene" survived — hidden and censored though. A silent rebellion was manifested in different forms: the promotion of a free-thought-approach towards Islam, asceticism, Sufism and Shiism[4], resulting in what can be called an Iranian-Islamic schizophrenia.
Many Shiites in Iraq are of Iranian origin, but they need to keep such a fact secret. It has been always dangerous for Iraqis of Iranian origin to reveal their ethnic background; however, the issue became even more serious after the creation of the Iraqi state because Iraq was now considered a separate entity. If labeled "Iranian", an Iraqi Shiite would be considered a foreign enemy and a traitor. This was the case especially during the eight-year-war between Iran and Iraq.

Interestingly, the argument that the words "Iraq"[5] and "Baghdad"[6] themselves are Persian is often made. Also, the last name of Ayatollah Sistani, the spiritual leader of Iraqi Shiites, refer to his Iranian origin. Despite the fact that Ctesiphon, the capital of the Persian Empire for many centuries, is located in today's Iraq, and the fact that, under Islamic rule, Persian scholars made significant advances in different fields, from the study of Prophetic traditions to art, architecture, science and literature, there is much hesitance about recognizing the right or presence of Iran in Iraq.

The most important pieces of Arab Iraqi literature were written by Iranian Iraqis.
The Umayyads were toppled by Persian Iraqis and their successors, the Abbasids, were brought and kept in power by Persians.

Persians Under the Islamic Empire


Under Saddam, many Iraqis, including members of Sadr and Hakim families, accused of sympathizing with Iran were executed.
A striking example is Abdullah Ibn al-Muqaffa, the famous author of Kalila and Dimna, a masterpiece of Arab literature. Ibn al-Muqaffa, who was known as Ruzbeh in Persian, was a Zoroastrian Persian who converted to Islam after the Islamic conquest. Astonishingly, in all scholarly books and encyclopedias, Abdullah Ibn al-Muqaffa is identified as a Muslim or an Arab, not as a Persian. Today, Kalila and Dimna is taught as part of Arabic courses in many prestigious academic institutions, including Yale university.
Thought he worked at court, Ibn al-Muqaffa was executed by orders of the Abbasid Caliph, al-Mansur, who had doubts about his allegiance. He was accused of heresy and of importing Zoroastrian ideas into Islam.

This is not an isolated example; being Persian jeopardized one's very existence. It was a taboo to recognize works and authors as Persian.

Abu Muslim al-Khorassani is another famous example. A major supporter of the Abbasid Caliphate, Abu Muslim's military skills helped defeat the Umayyads and brought the Abbasids to power in Baghdad. Abu Muslim was assassinated by the Abbasid Caliph who was concerned about his popularity, given Abu Muslim's Persian ethnic background.

Under Saddam, many Iraqis, including members of Sadr and Hakim families, accused of sympathizing with Iran were executed.

Thus, a strong form of censorship has been practiced with regard to the issue of Persians/Iranians in Iraq. And such censorship still exists today. In any geographical map drawn before the British colonization, two "Iraqs" were highlighted: Arab Iraq and Ajam Iraq (Ajam in Arabic means non-Arab, a word that refers mostly to Iranians/Persians).

Thanks to the Islamic Revolution, many books on Iraq have been published since 1979. However, almost all those books mention nothing about the Iranian presence in Iraq; rather, they focus only on the Babylonian and Assyrian periods — referred to as the Cradle of Civilization, the Islamic period, and modern history. Strangely enough, the fact that Iranians have had an uninterrupted presence in Mesopotamia for over twenty five hundred years is always overlooked.

Successive Conquests


Despite successive conquests, the Iranian presence in Iraq has been continuous.
Despite successive conquests, the Iranian presence in Iraq has been continuous. Using the term foreign intervention to describe the Iranian influence on Iraq is like calling the French in Paris foreigners during the Nazi occupation.
Some historians, who were influenced by the British historians of the colonial era, refer to the Greek era as the end of the Iranian rule. According to them, Alexander the Great defeated the Persian army in 333 BC, bringing Persia under his rule.

What is rarely stated in history books, however, is that Alexander’s military success did not mean a cultural defeat for Persians. Persian soldiers and officers continued to be part of the ruling elite after Alexander’s victory. Alexander himself married a Persian princess and adopted Persian costumes, forced his Greek officers to marry Persian women and kept undamaged the Iranian administration of Satrapies (governors of the provinces of ancient Median).

Encouraged by his teacher Aristotle, Alexander was an admirer of Persian culture. He considered himself an Iranian king, adopting the Persian title of Shahinshah (King of kings). Hence, a Macedonian Shahinshah replaced a Persian Shahinshah, continuing a long line of Iranian rulers. The Macedonian rulers were succeeded by Parthian rulers, then by the Sassanians. They all were Persians who continued the Iranian governance in Iraq until the Arab-Muslim invasion.

The Saga of Iranian Iraqis


There is — or was — a naïve hope that colonial powers came to Iraq as liberators.
There is no — or little — mentioning of Iraq’s history from Alexander’s death to the Muslim-Arab conquest of Iraq. During the 1000 years in between, the history of Iraq and Iran cannot be separated. Yet, much emphasis is put on ancient pre-historic Iraq, and on modern Iraq.

Thus, for around 1200 years, Iraq was purely part of the Iranian homeland. More precisely, from 550 BC to 652 AD, Mesopotamia or Iraq was, fundamentally, Persian.
Except in a few books, there is no mentioning of the saga of Iranians in Iraq since the creation of the Iraqi state at the end of World War I, when hundreds of thousands of Persians had either to accept to change their identity, or to flee.

It is only recently, due to the dramatic international developments of the last two decades, that the world started noticing that Iranians exert some "influence" on Iraq. But, what everyone should know is that next to Arab Iraq, there is — and has always been — an Iranian Iraq which continued to exist for a thousand years before the Arab invasion.

Today, with the neo-colonial presence of coalition forces in Iraq and the toppling of the pan-Arab, anti-Iranian Baathist regime of Saddam Hussein, the Persian fight for survival has taken a different form. On the one hand, there is — or was — a naïve hope that colonial powers came to Iraq as liberators. Yet, on the other hand, there is a growing fear that these forces came to the region only to secure their imperial interests and that they will resist any form of Iranian revival.

Despite all attempts to margenalize them, Persians have managed more or less to survive, sometimes disguised under an Arab name, speaking Arabic and wearing an Arab mask. Hence, honest historians need to reveal the truth about the story of Iranian Iraq, which is an important part of human history.


Sources:

Babakhan, Ali. Des Irakiens en Iran Depuis la Révolution Islamique. Cahiers D'Etudes Sur La Mediterranee Orientale el Le Monde Turco-Iranien, n° 22 - Arabes et Iraniens, [En ligne], mis en ligne le 4 mars 2005. Consulté le 5 avril 2007.

Luizard, Pierre-Jean. Iraniens d'Irak, Direction Religieuse Chiite et Etat Arabe Sunnite. Cahiers D'Etudes Sur La Mediterranee Orientale el Le Monde Turco-Iranien, n° 22 - Arabes et Iraniens, [En ligne], mis en ligne le 4 mars 2005. Consulté le 8 avril 2007.



[1] The words "Iran" and "Iranian" in this article do not refer to the state that monopolized the name in 1935, creating the Shahanshahi state of Iran, which became later the Islamic Republic of Iran; rather,. they refer to Iranians as a linguistic-cultural group that includes all Iranian languages, including Persian, Kurd, Lor, and Pashtun. Therefore, referring to Kurds and Persians as Iranians has to do with them being part of the wider Iranian linguistic-cultural group. The confusion comes from the fact that the judicial-political boundaries of the modern state of Iran do not correspond to the linguistic-cultural affiliations.

[2] In 1986, the Iranian Ministry of Interior denounced the presence of 500,000 Iraqi refugees, who were deported to Iran. On June 30, 1985, in a press conference in Paris, Laurent, Baudoin and Blum, members of the French Commission of the International Federation of Human Rights, stated that the Iraqi regime had deported to Iran more than 400,000 Iraqis suspected of being opposed to the regime.

[3] Obviously, it was impossible for anyone to risk keeping any account of the brutality of the Muslim invaders, which urged many Persian thinkers and historians to talk about two centuries of silence in Persia/Iran after the Muslim conquest (See: Zarrinkoob, Abdolhossein. Two Centuries of Silence. Tehran, Sukhan, 2000 and see: Al-Biruni, Abu Rayhan. The Remaining Signs of Past Centuries. p.35, 36, 48).

[4] According to historical accounts that might be legendary rather than truthful, the daughter of the last Persian king, Yazdgerd III, was taken prisoner and she got married to the son of Ali Ibn Abitaleb. Such a story provides some sort of reconciliation and legitimacy for Persians by mixing both Persian and Arab blood to produce the line of twelve Shiite Imams, who are, according to that line of reasoning, both Persian and Arab. It makes the Shiites to be affiliated both to the Arab-Islamic and Persian-Iranian heritage and ancestry.

[5] Iraq could be the Arabized word for the Middle Persian word “Erak” or “Ar?k”, meaning “Low land”. (See: Moin Persian dictionary and encyclopedia)

[6] The word "Baghdad" means "God-given" in Middle Persian.









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Dr. Shuja’ Ed-Din Zia’ian is a Research Associate in the York Center for International and Security Studies (YCISS). Holding a BA from the National University of Iran, an MA from the University of Dijon, and a doctorate in [Peace] Economics from the University of Paris, Dr. Ziaian authored “Contes Iraniens Islamisés", and translated into Persian André Piettre’s "Marx and Marxism" among other books. He worked as an editor in the National Iranian Radio and TV and the Islamic Republic of Iran Broadcasting (IRIB). He has publications in English, French and Persian. He is the National Defense Critic and Peace Building Advocate in the Shadow Cabinet of the Green Party of Canada.

Sunnah and Health Awareness *

Sunnah and Health Awareness *

Reading of Sheikh Al-Qaradawi's Book

By Living Shari`ah Staff









I Introduction

II Health and Cleanliness

III Sunnah and Pollution

IV Sportive Muslims

V Sunnah vs. Intoxicants, Drugs, and Harmful Ingredients

VI Sunnah and Wearing out the Body in `Ibadat or Otherwise

VII Islam's Moderation Between Extravagance and Stinginess

VIII Sunnah and Medication

IX Sunnah and Psychological Health

X Conclusion

Introduction

The Sunnah (the collection of Prophet Muhammad's deeds and sayings) occupies an important place in the thought of Dr. Yusuf Al-Qaradawi, who is indeed regarded by both his followers and many of his opponents as a major figure in the contemporary Muslim thought.

In the broader scheme of Islamic legislation, the Sunnah is well-acknowledged as the second source of legislation after the holy Qur'an. It comes second in value and importance. Over the past few years, there has been a number of voices calling for undermining the importance of the Sunnah and relying basically on the Qur'an. While undoubtedly the Qur'an is the central pillar in Islamic legislation, efforts to downsize the Sunnah should be confronted because after all, it is considered the most important source after the Qur'an, explaining many of its verses.

What follows is a review of Al-Qaradawi's chapter on "Islamic Concept of Hygiene As Seen by the Sunnah" from his book "The Sunnah: A Source of Knowledge and Civilization." The chapter was separately translated from Arabic into English by Al-Falah Foundation and was published as an independent short book in 1997.

The introduction highlights the role of the Sunnah as the second main source of legislation which is strongly illustrated by the Qur'an itself [And whatsoever the Messenger gives you, take it, and whatsoever he forbids, abstain from it] (Al-Hashr 59:7). It also notes the role of the Sunnah as it provides a practical way to implement the teachings of Islam (both belief and practice). The Sunnah also instructs Muslims to lead their daily lives according to Islam, even in the most minute details. It is indispensable to guide Muslims and indeed the rest of humankind to a proper way of life that would be otherwise unknown to them. Behold what Allah Almighty says about Prophet Muhammad with regard to his value to his people, {There has come to you a messenger, (one) of yourselves, unto whom aught that you are overburdened is grievous, full of concern for you, for the believers full of pity, merciful] (At-Tawbah 9:128).


Thus, the Sunnah covers all the aspects of the lives of Muslims, as it is taken to be a comprehensive way of life. One of those aspects that so far has not received due attention is the area of hygiene and health principles as seen by the Sunnah . Whereas the concept of hygiene in the West is a recent concept that probably goes back a few hundred years; in Islam, its roots go back 1,400 years. Moreover, hygiene and cleanliness in Islam are not merely concepts, but more importantly acts of worship. Prayers in Islam cannot be performed without wudu' (ablution). If a Muslim is junub(unclean due to sexual intercourse or discharge), he or she can neither pray nor read Qur'an before performing ghusl(ritual cleansing of the entire body).

The way to thank Allah for the gift of health would be to preserve it in accordance with Allah's rules

The book in question, Islamic Concept of Hygiene As Seen by the Sunnah, engulfs all aspects of hygienic behavior in the life of Muslims. It displays several traditions that urge cleanliness and healthy living on the individual and the collective levels. Such directives include combating pollution, playing sports, and refraining from using drugs and intoxicants. The book does not address Muslims exclusively. In fact, in the same manner that Islam reaches out to humanity in its totality, this book tries to extend the message of Islam to everybody in universal terms. So far, there is not any religion or culture in which hygiene is not discussed extensively.

The book opens with an overview of hygiene in the Sunnah, stressing that the Sunnah has considerably cared about humankind's hygiene as well as its psychological well-being. Towards this end, the Sunnah came with much information and ideas that "are looked upon as a precious treasure valued by all who genuinely care about man's welfare" (Al-Qaradawi 5).

Health and Cleanliness

The first instruction that Al-Qaradawi deducts from the Sunnah is to cherish health and truly realize its value as a blessing from Allah Almighty. Allah says in the holy Qur'an, [And when your Lord proclaimed, "If you give thanks, I will give you more; but if you are thankless, lo! My punishment is dire] (Ibrahim 14:7). The author , Al-Qaradawi, emphasized that Al Bukhari reported that the Prophet clearly said that "There are two blessings that many people are about to lose: health and free time" From what is mentioned above, Al-Qaradawi concludes that the "way to thank Allah for the gift of health would be to preserve it in accordance with Allah's rules" (Al-Qaradawi 6).

The author quotes Imam Ahmed in his Musnad, who reported on the authority of Abu Bakr who said, "I heard the Prophet (peace be upon him) saying: ask Allah Almighty for perfect faith and sound health, no one ever gets anything, after sound faith, better than sound health" .

The first of many ways to maintain overall health is through personal bodily cleanliness. Al-Qaradawi asserts that Islam's attitude towards cleanliness is unmatched by any other faith because cleanliness in Islam is an act of worship that draws people closer to Allah. Moreover, it is a religious obligation (Al-Qaradawi 9). The renowned scholar draws our attention to a very important point, namely that all books of fiqh (Islamic jurisprudence) start with a chapter entitled taharah (purification). This is the first branch of fiqh that Muslim men and women start to study (Qaradawi 9). The respected scholar then cites a well-known rule for Muslims: No Muslim could pray if he or she is not purified from "Al Hadath Al Asghar" by partial ablution as well as "Al Hadath Al Akbar" by complete ablution or ghusl.



The partial ablution, wudu', is sometimes repeated several times a day. It is not complete unless the parts of the body more susceptible to dirt are washed, such as the face, the nostrils, the mouth, the feet, the head, and the ears (inner side) Allah Almighty describes wudu'inthe holy Qur'an as follows{Oyouwho believe, when you rise up for prayer, wash your faces and your hands upto the elbows, and lightly rub your heads and (wash) your feet up to the ankles.Andd if ye are junub, purify yourselves. And if you are sick or on a journey, or one of you cometh from the closet, or you have had contact with women, and ye find no water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that you may give thanks] (Al-Ma'idah 5:6). Every Muslim man andwoman knows that prayer without ablution will not be valid.

In addition to the cleanliness of the body as a pre-condition for Allah's acceptance of prayers, the surroundings have to be equally clean. The clothes, the ground, and the prayer rug have all to be clean. The holy Qur'an states, {For Allah loves those who turn to Him constantly and He loves those who keepthemselves pure and clean] (Al-Baqarah 2:222). The Sunnah emphatically supports this verse as Prophet Muhammad (peace be upon him) said, "purification is half of faith" (Muslim)

The Prophet was very keen to emphasize personal hygiene and bathing as he said, "It is the right of Allah upon every Muslim that he should take a bath (at least) once every seven days and that he should wash his head and body" (Al-Bukhari and Muslim). Prophet Muhammad (peace be upon him) was specially concerned with the hygiene of the mouth and teeth. He was reported saying, "The siwak (a small piece of wood from a particular tree used for cleansing teeth) is a means of cleansing the mouth and pleasing the Lord" (Ahmad). Moreover, our beloved Messenger urged people to clean their houses and the town's roads (Al-Qaradawi 13).

Sunnah and Pollution



Al-Qaradawi stated that the Prophet (peace be upon him) used to admonish some people for the irresponsible pollution or infection of the environment. The blessed Prophet called certain actions "the actions that provoke curses" (Abu Dawud). Among these actions are urinating in water, urinating in the bath, relieving oneself in the shade or where people take shelter, and relieving oneself in the roads. Also, Imam Muslim reported on the authority of Abu Hurairah "Avoid the practice of the two things that provoke cursing: relieving oneself in roadways where people walk and in shaded places where people take shelter."

Relieving oneself includes excretion of both urine and feces. Islamic jurists say doing it in public places is makruh (condemned and discouraged). In the opinion of Al-Qaradawi, however, it actually approaches the degree of prohibited. Imam An-Nawawi and Imam Adh-Dahabi both agreed that it was "one of the major sins" (Qaradawi 14). Our beloved Messenger also prohibited bathing in stagnant water as it may cause diseases; he said, "None of you must wash in standing water when you're is in a state of major ritual impurity." (Muslim)

The Sportive Muslim

Undoubtedly, the Sunnah encourages sports as a means to a healthy body.

A tradition reported by Salamahibn Al-Akwa` stated that "the Prophet passed by some people from the tribe of Aslam while they were competing in archery (in the market). He said to them, 'Shoot children of Isma'il, your father was a skilled marksman. Shoot and I am with so and so.' One of the two teams therein stopped shooting. The Prophet asked, 'Why do not you shoot?' They answered, 'How could we shoot while you are with them (the other team). He then said, 'Shoot and I am with you all.'" (Al-Bukhari)

This hadith was mentioned in one of IbnTaymiah's books, Al-Montaqa Min Akhbar Al-Mustafa, (Chosen Traditions from the News of the Prophet) in a chapter entitled "Urging Archery" (Al-Qaradawi 21). Undoubtedly, the Sunnah encourages sports as a means to a healthy body.



Furthermore, the Prophet had always encouraged Muslims to work, to be energetic, and to start their day early; all of which are conditions for a healthy body. He said "O Allah, make the early morning hours blessed for my nation." (Ahmed). He emphatically warned his Companions of laziness and obesity. Moreover, he used to seek refuge in Allah from incapacity and indolence. He used to entrench the notion that a good practicing Muslim should get up from sleep energetic and in good spirits (Al-Qaradawi 16).

The blessed Messenger also stressed the importance of exercise for children and adults. He urged parents to teach their children sports, especially archery, swimming, and horseback riding. The Prophet himself was engaged in sporting events. `A'ishah (may Allah be pleased from her) said, "I raced with the Prophet and I beat him. Later when I had put on some weight, we raced again and he won. Then he said, 'This cancels that (referring to the previous race)'" (Al-Bukhari). Also Muhammad ibn `Ali ibn Rukanah said, "Rukanah wrestled with the Prophet and the Prophet won" (Abu Dawud). The Prophet held a race between horses and gave the winner a prize. He also permitted tournaments in wrestling, spear play, and foot racing (Al-Qaradawi 16-17).

Sunnah vs. Intoxicants, Drugs, and Harmful Ingredients

Islam's prohibition of intoxicants strongly and clearly illustrates its concern for bodily health. Alcoholic drinks and drugs are prohibited under any name or in any form. Islam is very strict in the prohibition of intoxicants (here intoxicants include alcohol and drugs) The consumers of intoxicants are not the only ones who are subject to legal punishment in the view of Islam but also the manufacturers, the sellers and the servers. Any substance that causes harm for the body is prohibited by the Qur'an and Sunnah. (Qaradawi 24)

The Sunnah and Wearing out the Body in 'IbadatorOtherwise

The Sunnah of our great Prophet is clear with regard to wearing out one's body. Continuous work, starvation, and staying up late are shunned out in Islam. Even overdoing acts of worship is considered a body abuse. The Prophet disapproved some Companions when one of them wanted to pray all night and never lie down, the other wanted to fast continuously, and the third wanted to refrain from marriage; all in the name of worshipping Allah. The Prophet immediately said, "I am the most God-fearing of you. Yet, I observe prayer and I sleep, I fast and suspend fasting, and I marry women. He who turns away from my Sunnah is not from my people" (Al-Bukhari). We cannot find any hadith that praises hunger except for fasting (Al-Qaradawi 27-28).

Islam's ModerationBetweenExtravaganceandStinginess

The Sunnah always praises moderation as a means of maintaining physical health. It reprimands all those who declare things to be haram by their own authority. Yet the Sunnah also prohibits extravagant indulgence in eating and drinking as it causes bodily harm. The holy Qur'an says [O Children of Adam, look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He (Allah) loves not the prodigals] (Al-`Araf 7:31). The Prophet (peace be upon him) further asserted the mentioned verse when he said, "A human being has not filled any vessel worse than his stomach. A few bites are sufficient to make him strong. If it is inevitable (i.e. eating a lot because he likes eating), then one third for the stomach is to be filled with food, one third for the drink, and one third for breathing" (Ahmad and At-Tirmidhi)

Sunnah and Medication



In the context of caring about physical health, Islam stresses the importance of both preventive and therapeutic medicine. It particularly cares about preventive medicine because prevention is better than cure. These days are known for the discovery of many preventive vaccines, especially for infant diseases such as small pox, polio, and certain types of fever. It is not a matter of choice in Islam whether to take the vaccinations or not, they must be taken (Al-Qaradawi 32). According to the author if you see the most prominent hadith compilations, you will always find a chapter on medicine included; in addition, you will always find more information scattered on the same subject in other chapters (Al-Qaradawi 34)

Most importantly, Al-Qaradawi deduced a number of directives from the Sunnah, pertinent to medicine and hygiene. The first of these directives is to establish the value of the body. This basically means to recognize the rights that the body has. The body has the right to be fed when feeling hungry, the right to rest when feeling tired, the right to be cleaned when it gets dirty, and the right to be treated when it falls ill (Al-Qaradawi 36). The second directive is to realize that medicines are part of Allah's decree. Some Muslims think that "believing in fate" is against treatment with medicine. They are quite wrong, for Allah has created the illness and has created the cure (Al-Qaradawi 38). The third directive is to realize that illness is an irrefutable fate of Allah; nevertheless, we try to cure it — or better yet — prevent it. The final directive is to especially respect the medicine that is based on experiments rather than all kinds of superstitious medicines or the spells and omens of soothsayers (Al-Qaradawi 37-41).

In addition to taking care of material medicine, the Prophet (peace be upon him) also instructed us to value the "divine medication" (supplication to Allah and dhikr). According to Imam IbnAl–Qayyim, "divine medication" cures an illness both before and after its occurrence. The first case is illustrated by the hadith in Al-Bukhari on the authority of `A'ishah: "Whenever the Messenger of Allah went to bed, he used to recite surahs Al-Ikhlas, Al–Falaq, and Al-Nas, holding his hands together before his mouth, spitting lightly on them, and then rubs his hands over his body." Also the hadith reported by Al-Bukhari and Muslim "Whoever recites the last two verses of Surat Al-Baqarah at night, they would suffice for him (i.e. drive away evil and bad things) . An example of the second case is what is reported that the Prophet advised usingSurat Al-Fatihah to cure anyone bitten by a snake (Al-Qaradawi 48).

Sunnah and Psychological health

The Sunnah also cares a lot about the psychological health and mental well-being of people. In this context, the Prophet always evoked optimism and high hopes among his Companions and followers. The blessed Prophet always raised the hope of both physicians and patients that illnesses will be cured. Thus, our beloved Prophet alleviated the terrible despair associated with what we call chronic, incurable diseases. Al-Bukhari reported on the authority of Abu Hurairah that the Prophet said, "There is no disease Allah has created except that He has also created its treatment." Moreover, Imam Ahmad reported on the authority of Usamah ibn Shuraik that the Prophet said, "Verily, Allah did not create a disease except that He also has created the treatment; some would know it and some would not"

In his famous book, ZadAl-Ma`ad, Imam IbnAl-Qayyim said that "The hadith of the Prophet that reads, 'There is a remedy for every malady' gives spiritual support to both the physician and the patient as well as urges them to seek this remedy and get it. When patients feel that there is a cure for their illness, this would raise the hopes of recovery, push away despair, and open the door of anticipation. Should their spirit get stronger, the warmth of their instinct is let out that in itself provokes strength of natural psychological and vital spirits. Consequently, when these spirits get stronger, they will conquer the disease and drive it away" (Al-Qaradawi 49).

Undoubtedly, the psychological and physical state of people interchangeably affect each other. Realizing this fact, the Sunnah cared strongly about the psychological health of Muslims. According to Al-Qaradawi, "it is with your soul, not your body, that you are a human being." We know from the biography of the Prophet that he was forever in a spiritual connection with Allah, even as he slept. Al-Bukhari and Muslim reported that when some Companions wanted to fast continuously, he told them "Which one of you is like me? My Lord provides my soul with nourishment even as I sleep" (Al-Qaradawi 51).

Conclusion

From what is said above about the Sunnah and hygiene (physical and psychological), we could clearly understand the hadith that states that "The strong believer is better in the eyes of Allah than the weak believer" (Al-Bukhari). Strength here could be taken as strength in faith and character as well as strength in body and soul. Muslims must recognize Allah's bounties and be grateful to their Lord for them. In practice, they should express this gratefulness through maintaining health. Also, Muslims need healthy bodies and souls in order to truly worship our Lord and fulfill His commands with regard to striving on earth for the betterment of humanity.


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* Al-Qaradawi, Yusuf. Islamic Concept of Hygiene As Seen by the Sunnah.Cairo: Al-Falah Foundation for Translation , Publishing and Distribution, 1997.



[ISLAMONLINE.NET]

Is Your Home an Islamic Home?

B i s m i l l a a h i r R a h m a a n i r R a h e e m


Is Your Home an Islamic Home?

--------------------------------------------------------------------------------


al-Jumuah, vol 11 issue 8

"And Allah has made for you in your homes a place of rest..."

[An-Nahl:80]


This may seem like an unusual question and your automatic response may be, "Why, of course my home is an Islamic Home!! My family is Muslim and that makes our home a Muslim one!!"

Go through this short checklist to determine if your response should really be in the affirmative.


I Have Chosen a Good Spouse

There are several ahadeeth that highlight the importance of choosing a righteous and pious spouse. The wisdom of this is obvious: a pious spouse is more likely to bring happiness and contentment to the other spouse and the couple together will be more able to build a righteous family and home life. This is the foundation of the home.



I Help Guide My Spouse

This begins with each spouse fulfilling the duties and responsibilities of their roles and treating each other with kindness and compassion. It then goes beyond this to include guidance in other spiritual matters such as striving to strengthen imaan; paying attention to worship and correcting it when needed; encouraging the reading of Qur'an, praying at night, giving charity, and reading books on Islam; helping to choose pious friends; enjoining goodness and forbidding evil. Iman is something that may increase or decrease so it is necessary to continually focus on increasing our own and that of our spouse.



Our Home is a Place for Remembrance of Allah

Remembrance can be in many forms: with the heart, with the tongue, through prayer, recitation of Qur'an, memorizing adhkaar and using them, discussing Islamic issues, or reading Islamic material. These are things that should occur on a consistent basis so that the angels will come to the home and bring Allah's blessings. The Prophet, sallallahu alayhe wasallam, said:

"The example of a home in which Allah is remembered and the example of a home in which Allah is not remembered, is like comparing the living and the dead."

[Muslim].



Our Home is a Place of Worship

This means that salah is established within the home at its required time and that members of the family pray in congregation when several are present. The family may also designate a specific area for prayer and maintain its uniqueness and cleanliness. For women, it is better to pray each prayer within the home. For men, it is recommended to pray voluntary prayers at home after having prayed obligatory prayers in the masjid.

The Prophet, sallallahu alayhe wasallam, said:

"The voluntary prayer in the home is better than the voluntary prayer with the people. It is like the obligatory prayer of the man in congregation being better than praying the obligatory by himself."

[Sahih al-Jaami].

This is to ensure that homes are made places of worship just as the masajids.



We Regularly read Surat Al-Baqarah and Ayatul Kursi to Keep Satan Away

The Messenger of Allah, sallallahu alayhe wasallam, said:

"Recite Surah Al-Baqarah in your houses, for the Satan does not enter a house in which Sura Al-Baqarah is recited."

[Sahih al-Jaami].

He also said:

"When you go to your bed, recite Ayatul Kursi: 'Allah! There is no god but Him, the Ever-Living, the One Who Sustains and Protects all that exists', to the end, for then there will remain over you a guardian from Allah, and Satan will not come near you until morning."

[sahih al-Bukhari].



Teaching and Learning are Ongoing Activities in Our Home

This is primarily the responsibility of the head of die household who must ensure that he is guiding his family to the correct path, enjoining them to do good, and forbidding them from evil. Attaining knowledge is incumbent upon all members of the family and is the basis upon which Emaan will flourish, A study circle should be established in the home that covers the various areas in Islam and from which all family members will benefit.
Children should especially be encouraged to participate since this will establish a pattern for them that will be carried throughout their lifetimes.



We Have an Islamic Library in Our Home

This may include such things as books, cassette tapes, and CDs. It is important to choose accurate and reliable material that will benefit the members of the family. There should be a variety of materials to cover all age levels and language needs of those in the home. Arabic material is definitely a must since everyone in the family should either know or be learning to read the language of the Qur'an. Books should cover a variety of topics, be properly organized, and be easily accessible. Audiotapes and CDs may include Qur'an recitation, lectures, khutbahs, tapes for children containing supplications, reminders of Islamic manners, and nasheeds
(religious songs with no musical instruments) . Family members should encourage one another to use these materials on a regular basis, and should be shared with other Muslim families who may be in need of them.



We Try to Have Morals and Manners Like Prophet Muhammad (salAllahu alayhi wasalam)

The Prophet, sallallahu alayhe wa sallam, said;

"When Allah wills some good towards the people of a household. He introduces kindness among them."

[Ahmad, Sahih al-Jami].

He also said:

"Allah loves kindness and rewards it in such a way the He docs not reward for harshness or for anything else."

[Muslim].




There are many examples of the Prophet's kindness and good treatment toward his family that we should try to emulate. He was affectionate and playful with his wives and children and would help with household chores to case the burden for his wives. Following his example will bring tranquility to the home and help to truly make it an abode of rest.



We Know the Islamic Rulings That Pertain to Houses

Such as guarding the secrets of the home, seeking permission to enter, not looking into other people's homes, not allowing children to enter the parent's bedroom during certain times of the day, and not staying alone
overnight. This last one is interesting to consider since some husbands travel for their business or work. The Prophet, sallallahu alayhi wasallam, actually discouraged this. Ibn Umar reported that the Prophet (salallahu alayhi wasalam) forbade being alone and said that a man should not stay overnight alone or travel alone [Ahmad].
Not only will he be alone, but his wife and children are likely to be left alone in the home without any protection or companionship.



We Invite Righteous and Knowledgeable People to Our Home

"My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women."

[71:28].

Righteous people who enter your home will bring many benefits due to their presence and conversations with them. They are more likely to discuss useful topics and may be excellent sources of information and knowledge. We should always make du'a that Allah will bless us with righteous friends since they can have such positive effects on us.

The Prophet, (sallallahu alayhe wasallam) said:

"Keep company with a believer only, and let your food be eaten only by the righteous."

[abu Dawud, at-Tirmidhi] .



There are No Evils Within Our Home

Television (except possibly for educational programs) and unlawful music are not allowed in the house; pictures on the wall do not contain animate beings; there are no statues or anything that resembles statues; dogs are not present in the house; smoking is not allowed; decorations are kept simple to avoid excessiveness; the telephone is used for beneficial purposes and not harmful ones (such as gossiping or backbiting); when people come to visit, the men and women sit separately.

The effects of these evils on the sanctity of the home should be obvious. For example, the Prophet, sallallahu alayhe wa sallam, said:

"Angels do not enter a house which has either a dog or a picture in it."

[sahih al-Bukhari].



The Physical Aspects of the Home are Conducive to Fulfilling Religious Obligations

It is best for the home to be close to a mosque so that it will be easier for men to attend the prayers in congregation and for all family members to visit the mosque for lectures, study groups, and social gatherings. It is also advisable to find an area where other Muslims live to obtain the benefits of community. One should definitely be careful about close neighbors and avoid those who are obviously immoral. When choosing a house, consideration should be made regarding the availability of separate sitting areas for men and women. The house should be spacious and fulfill safety and health requirements.

---
Alahumma infa`ni bima `allamtani wa `allamni ma yanfa`uni!

OH ALLAH! Make useful for me what You taught me
and teach me knowledge that will be useful to me!

(Aameen)

With kind and humble regards,
Umme Safoora


[with kind permission of sister Umme Safoora]

A cross between Buddhism, Islam, Hinduism

A cross between Buddhism, Islam, Hinduism, and you can imagine all Indian Sufism
I read the book Daughter of fire!

It was given to me by one of my clients who is an indian sufi. Seems like a marriage of all the world religions put together. Here is an interview with its author! I found it interesting I hope you do too! PS this is not MUSLIM SUFISM.....

Salams,
M





Daughter of Fire
An Interview with Irina Tweedie
Yoga and Life, Autumn 1990, Vol. 5, No. 5

I've found in your book and in the interviews I have read, your teacher's approach seems more linked to yoga than to Sufism -- the idea of chakras, kundalini, atman.

Yes. You see Sufism and yoga are one and the same thing. They are just words, in wisdom there is no difference. All the teachings are absolutely the same. They are only different paths to the One. Our teacher used to say, "You can approach the top of the mountain from the river, from the highway, from the town, from the sea, but it will always be one top of the mountain." It doesn't matter, and also this wonderful Sufi saying, "The roads to God are as many as human beings, as many as the breath of the children of man." He said that to us, it was an ancient Sufi saying and it means you don't need to convert anybody. You don't need to say my God is better than your God. Like in Ireland, that I will kill you if you don't believe in my God, what rubbish is that! There is only that Infinite, Nameless, and you cannot imprison it by giving it any name at all.



It is also, I suppose, that this is Indian Sufism so the terminology tends rather to be in the Sanskrit as opposed to the Arabic.

And this is also in Idries Shah's book, in one of his later chapters. He says when Sufism spread, it spread all over the Middle and the Far East, and wherever they were for many hundreds of years they took on the culture of the place. The Naqshbandi branch of Sufism has been in India for many hundreds of years, so they use the words like chakras and mantras and all those Indian expressions.

I don't know what name they have for chakras in Arabic. I don't speak Arabic and I don't understand it. You see my training was with fire, which is kundalini.

I was tested with fire and I was taken into the path of power, and I can initiate. But you do not initiate -- this is the interesting part. I can initiate people in the path of power which is kundalini power -- but we do not initiate, it doesn't work that way. It works in another way but it will be far too long to explain and I don't think the general public will understand it at all, this path is esoteric. This is the path of power, the kundalini path, the path of fire.

There is no name on the outside of the book on the jacket, just my photograph, like in the German edition, just my photo, the "Daughter of Fire" and "Spiritual training with a Sufi Master", that's all. Of course when the book stands in the library on this side there must be my name, Irina Tweedie, otherwise the librarians wouldn't know where they are. But we Sufis should write anonymously and it is the most anonymous way I could achieve in the West.



It's a good idea.

Yes, it's a good idea. Not mine, somebody else had this idea. You see I am in connection with my teacher. The goal of every yoga is to lead a guided life -- guided by who or what? You guide yourself, of course. But at the end of training the atman, again I use the Indian expression, the atman of the disciple is united with the atman of the teacher. Now when he told me that at the beginning when I met him, and I was quite new and quite raw, I thought now what sort of talk is that -- how can my atman disappear! Because nothing disappears, it's just united, it's together, it doesn't disappear. So in this case my higher self is sort of, I can't say it's guided by the teacher because the higher self is the higher self, it's not guided by anybody, it's part of the infinite. But by being with the teacher it is inspired, perhaps. I think this is the correct expression.



And you began to get that sense after his death, you say in your book.

Yes. In a deep state of meditation I suddenly realized that I could contact him, he was there. It was a very dramatic moment, I was terrified. The whole of me was trembling, like that. He had no physical body any more, he was a centre of energy but I knew it was him. And the real training, the spiritual training began from that moment. Three weeks before he died he said, "Spiritual training? Rubbish! All that I did I tried to erase your ego." And I said to myself, "That little bit that I went through was not spiritual training?" I was furious, but he was right. The real spiritual training began in deep meditation, in the Himalayas, and it has continued. He is still there, he is still there. I can contact him at any time. Not only in meditation, I contact him now while I am speaking to you. There are things which I said because they went through me, it wasn't me. Certain things. Certain things were, certain things not.



So you have the constant sense of presence?

Absolutely. It is as if I would see it through his eyes. It is like living in the presence of . . . God? I don't know. But God, I say, because he is one of God. You are always aware of . . . You see, there is a saying "that we may place the imprint of our immortality on every passing incident of our daily lives." That is your work from the higher self, always. Then you cannot do anything small, anything miserable. Because somehow it is like a commitment, that is perhaps the best word I can use.

You see, when he died I thought he had betrayed me. I had to give all my money away. My husband was in the Royal Navy and he left me quite a lot. I had enough money to travel and do everything, and my Guru said, you cannot say to the Beloved -- we Sufis, we call God the Beloved. It is neither the judge, it is not the creator, it is the Beloved of your soul.



Sufi poetry is full of the Beloved.

And the mystics. We have this state of oneness with the Beloved and it is really a condition of love. But with what are you united, in the night? With nothing -- with a black hole. God is nothingness. And the word Allah means exactly that. "Al" -- is the article "the", but "lah" means nothing, and if you write the word Allah and look there is "Aaa-ooo" -- and where is the last "lah"? It is hidden on top as a little squirk. Even the name!

Arabic language is wonderful, how they write Allah shows that it is "The Great Nothing". And here comes this tremendous difficulty to explain to people we are mystics of course we Sufis. We say the lover and the Beloved they are unbelievable. But when you have the union with the Beloved alone in meditation you are united with nothingness. But this nothingness responds, it's a feedback, it loves you absolutely and utterly, so completely everything of you because he created you like that, he can't help loving you, and if he doesn't love you you will cry and you will cry and will keep crying, till the milk of his kindness boils up -- I quote now Rumi -- he can't help it he has to love us, he made us. He is part of us actually, and Teilhard de Chardin said God experiences and fulfills himself in man -- I quote from memory, probably not quite correct quotation -- and he nearly was excommunicated for that.

So it's not only us that say that. But nothingness, again, it is for the mind, because in this moment of union there is no mind. For the mind, God is a concept which does not exist, because it cannot prove anything, it's not there. Because the mind by its very substance knows the things from outside itself. There is me and the knowledge, the knowledge which I have acquired, there is you and me, that is the I and the not I. The God is you -- you cannot see your own eyes. How can there be no God? Never! But in the moments of oneness where I said there is a complete fulfillment, God is everything but nothingness, it is a complete fullness, like in the Isa Upanishad. Fullness, take away fullness from fullness, fullness alone remains.



It's like the Sunya (Emptiness) Buddhism and the "No-thing" of Zen.

Exactly. It's all the same. And here lies this tremendous wonderful consolation, you know we are so insecure, we are so afraid. The ultimate security is . . . I am a student of comparative religion, but whatever I read, you scratch a little bit and underneath is the oneness. You call it different names, yes, according to the time, according to the place, according to the people, but it is all one. And why should we be afraid, we died so many times and we will be born so many times again. I find it so inspiring, so wonderful.



You went through great agonies of doubt in the earlier stages.

About four years, yes, and he told me you will write a book, write down all the doubts, because that helps people, everybody has doubts. And you see doubts are very helpful.



Yes, that again recalls the Zen statement that the greater the doubt the greater the enlightenment.

Correct. Exactly. I just wanted to say it but you said it, thank you very much. (Laughing)



When you started teaching in the West did you find much difficulty in transmitting ideas which are too Eastern?

No, not at all. First of all I never considered that I was teaching. We are all disciples of God, we are all in the same boat, we are all trying to reach reality, we are all sinners trying to do better. And what I do I am only perhaps a little step ahead because I made a little more effort that's all. I don't consider myself a teacher at all. And I didn't find any difficulties with this Eastern idea. Not at all.

You see, I was always a member of the Theosophical Society and I was lecturing for the Society, there was a time when I gave 150 talks per annum, that works out about every second, third day I gave a talk. I was lecturing in the provinces, travelling a lot, and those are Eastern ideas anyway. Now people who came to my group at the beginning were from the Theosophical Society and you know how this is the grapevine, people just came and we are growing and growing and a big group is coming out, my God, that will be hopeless. I mean I need a bigger flat!



You said somewhere in your book that there is not much method used, that you don't actually do very much. Then there is no discipline of any kind or practice?

No discipline and yes, there are practices. But not at the beginning. I do not give practices. I do not give mantras. You see, I want to remain with my teacher. He said he is not going to incarnate any more. It was right at the beginning; I was so ignorant I said neither would I like to be incarnated, I want to remain with you and he just gave me a look as if to say then you must make a jolly big effort. You see, if I begin to want to give people something or have any desire I create karmas. I must be completely without karmas in order to remain with my teacher so I just don't do anything. I wait till I get the order to give it.

So if someone comes to me at the beginning, there's nothing, we just drink tea, we are together and the atmosphere is special, the meditation is beautiful and that is all that there is. Little by little I receive the instruction to give this practice to this person, or this practice to another person, then I do it, that's all. There is outwardly no discipline, it's just a happy gathering of people, and lots of laughter and lots of jokes.

I remember right at the beginning there was an American evangelist I think he was, and he had a very beautiful wife, she used to come to us because Margaret brought her here at the beginning. And then he came once or twice to see where his wife is going and he didn't like it, so she used to come but he thought it harmless enough so he didn't say anything. And one day we were telling jokes, I was in the mood then for telling French jokes, and sometimes they were a little bit . . . And so Irene went home and he said to her "what have you been doing?" She said "Oh, Mrs. Tweedie was telling French jokes. He said "What!" Since then he didn't allow her to come anymore. I laughed and I laughed. This is the Sufi gathering, you see. We have very little, there is discipline and I have two men on the path of power, one about 60 and one about 29. This is of course control of the sexual energy but it is quite private, it has nothing to do with the group and they are going both quite well.



The Mantras that you use, are they in Sanskrit or Arabic?

Both.



That's words you use, like "La illaha illa la"?

Yes, "La illaha illa la" and also Sanskrit mantras like "Om," both. Because it's all one really. But I do not give the mantra, you see. I receive the instructions to do it and I just pass it on, and then people thank me for whatever happens. Because incredible things happen in this group. Miracles. We have witnessed people who have cancer are healed, people who do not pass exams, pass exams; people who couldn't have children get a child and so it goes all the time. But I always say I will pray but I won't pray alone, you pray with me. If you don't pray with me nothing will happen, and people pray with me and it happens. Then people come and thank me, I say why do you thank me? I am like a telephone. I am like a radio. I just pass it on. It's you who did it, I did it too, together we did it.



What form of meditation do you do?

The meditation is not meditation. We are very similar to Zen Buddhism. We sit without sitting, we walk without walking, we meditate without meditating. It's a state of being, it's an is-ness really. If you say to a human being "stop the mind," it won't go, nothing will happen. Our meditation has to lead us beyond the mind to complete stillness. So it is strictly speaking not a meditation. It's a yogic state to still the mind, that is really correct. And meditation is upon something, and we try to leave the mind behind completely. So there is, I can say that there is a method which is given to everybody. The body is completely relaxed, any position is allowed, you can lie down, you can sit, you can sit cross-legged, but sit cross-legged is really the best. And completely relaxed, so you can forget the physical body.

As we are made in the image of God there is a place in our hearts where only God resides, the place only for him alone, reserved for him alone. I'll give you proof that it is true. When you love, deeply love another human being, really deeply, somewhere you will feel that you are still alone, and this very beloved human being has no access. It happened to me when I loved my husband so much. I said I am so fulfilled. I love him, we are so happy. But somewhere there is this longing, somewhere I am alone, what is it? This is the place where he reserved for himself. Because you and I and everybody else is made in his image. Now we relax and we try to enter this place which belongs only to him, and it is like that. We have to do three imaginings. Even Ibn Arabi used imagination very much for spiritual practices. Imagination is a very divine thing in the human being, it's very helpful.

We must imagine that we go deep within ourselves. Deeper and deeper and quite deep. There we must find this place, where there is stillness, peace and above all love. God is love, the human being is all love, only the human has forgotten it long ago. It would take a few days to find this place. When we find this place we must do a second imagining. We are in the place, and this place is of course in the heart. We sit in this still chamber in our heart, physical body and all, we are there surrounded by the love of God. We are loved, we are secure, and nothing remains outside, not even one hair, everything is there. That is the second imagining. And then of course while we are trying to find this place our minds won't give us trouble, because the mind does like to do something. But when we are sitting still thoughts will come into your mind. I forgot something to do yesterday, I have to do something tomorrow, or I have to do a phone call and so on and so forth.

Just do the third imagining. Imagining the thing you get hold of this thought and you drown it with love. And if it is done well the thought must go and there is nothing there. And it will really go because the feeling of love which you generate by being in the place of love is much more dynamic than the thinking -- that thought will really dissolve. So that is the practice. Later, I am 25 years at that "job." I'll just say to my mind, "Stop" and it stops. But the human being who just came to me and has perhaps not even an idea of spiritual life can you say -- you probably can just still your mind, I'm sure you can -- but that is one of the methods. I don't say it is the method, that would be stupid. There are no such things as a royal road to God. Rubbish! Every method is equally good. Zen method is good, kundalini method is the same, raja yoga, all of them will lead you if you are sincere and if you do it, do it. If you don't do it, well, no method will help.



"Drown the thought in love" -- that's beautiful.

That's it, yes. And it helps. You see, we've all eventually -- I have people in the group who are really very good at it now.



So with your pupils, if I may use that word, you allow them to sort of find their own way, and when they need it ask you for guidance.

Exactly, you've got the idea exactly. Guruji used to say "Leave the man alone and he will find God in his own way." Don't tell me you have to sit in this position, you have to do this, you have to meditate in that way. Just do this practice to try to find that place within you. The rest will come by itself. The main purpose is to get rid of all the techniques.



Too much technique can have the opposite effect in leading people in completely the wrong direction.

Absolutely. For example, I sometimes find the vegetarians are more conditioned and more dogmatic than anything else, more than the religion. It's terrible, you must chew the food I don't know how many times, this you mustn't eat and this you must do, goodness me! We try to get rid of conditioning and here we condition ourselves much more. You see, when he threw me out of India, not only out of his presence, he threw me out of India altogether -- this is again an ancient tradition, in apparent anger the teacher throws you out. I asked him should I remain vegetarian? He said, "I'll leave it to your discrimination". And whatever I asked him he would say, "I'll leave it to you." So the whole responsibility was on me completely.



That's it, it makes you responsible for what you do.

We are the arbiters of our destiny. You see, Sufism is neither a religion nor a philosophy. I would like to emphasize it. It's a path to God. That is an important statement. It's not mine, it's my teacher's. It's neither a religion nor is it a philosophy, it's a path to God, that's all. And wherever they went, in every country they assumed the culture of that country, that part of the culture which suited them, that's it. So if they go to Japan they will use Japanese expressions and Japanese meditations, I imagine, because leave the man alone and just give him a little bit of guidance he will find him by himself anyway. All those things are not very important.



No. In some of the books one reads about Sufism it gives the impression that it's very secretive and the seeker has to go from one place to another, from one man to another before he even finds where the school is. I often think that this is a very strange way to go on.

I found it also. This statement -- "of those who make the journey no news returns". Now I thought, oh! You are entrusted with such incredible secrets that you can't reveal them, how wonderful -- you know like children, the human being loves secrets, oh! it's wonderful, it's a secret do you see. It's not true. You can't reveal it because you have no words and you can't go back because it's not worth the going back to. I give another very banal example but it's a good one, a very good analogy. A little child plays with matches, the mother comes into the room, it's playing, trying to light the matches. Oh my God! Now if I take it away it will begin to shout and to cry and I don't want it to cry, so I quickly take a large lovely red ball. I say, "Darling, isn't it lovely?" The child drops the matches and takes the ball. That's what the teacher does to the disciple. The values are completely changed. You get so many wonderful things, that this life is zero. You have nothing to go back to and you have nothing to say, that is the statement. It is a secret, but . . .



In the sense that it can't be said.

In a sense that it can't be said, you have put it beautifully. I just was looking for words, thank you. That's all really.



Nothing more to be said.

Nothing more to be said.

© The Golden Sufi Center



[With kind permission of sister AMERICAN MUSLIMAH]

Study of Islam in Baby Step

AMERICAN MUSLIMAH
Salamaleikum:

In speaking to sister Sadia and Sister hannah we decided to start learning Islam in baby steps so the next wave of blogs coming from me will be based on that. For those who do not know me you can refer to me as A.M. or Muslimah :) I am a convert to Islam from Christianity. I became a convert after many years of doing comparative religion between Islam and Christianity. Please feel free to ask me any questions if you have any :). This blogs will be baby-steps Islam and all of the people in my network can view these blogs, not just my contacts!

-A.M






The Qur'an is the sacred book of the Muslim people, a collection of Messages sent by God to humanity over a period of 23 years. Muslims are the follower of a religion called Islam. In order to be part of this religion you do not need to be a particular race or nationality. The word "Islam" has many meanings. It means submission to the will of God as well as peace in the Arabic language. Muslims believe in only one God, whom we call Allah. Allah in Arabic means the only worthy of worship. Allah is the creator but he is not created, he does not beget nor is he begotten. He is known by 99 names in the Qur'an. Some of his names are Creator, Merciful, Forgiver, among others. Muslims submit to the will of Allah and try to live their lives according to a way that is pleasing to him.

We believe that Allah has revealed his divine messages through a line of prophets. He selects man among us, to teach us how to live in a way that is pleasing to him and best for us. This line of prophets started with the first man who was also the first prophet, according to Islamic teachings. This first prophet was Adam (Peace and blessings be upon him). Muslims believe that the culmination of these divine revelations came to the prophet Muhammad (Peace and blessings be upon him), who we consider to be the seal and the last of the prophets. Muslims believe the Qur'an was revealed to Prophet Muhammad (Peace and blessings be upon him), in his mother tongue, Arabic, by the angel Gabriel (Aleyji Saalam).


The message sent to prophet Muhammad (Peace and blessings be upon him) through the angel Gabriel (Aleihi Salam) was not different to the message sent to other prophets. In short the message is GOD IS ONE!. Prophet Muhammad (Peace and blessings be upon him) was born on 570 C.E in Makkah. The prophet's father died before he was born. The prophet's mother died when he was 6 years old. Since the prophet was an orphan. The prophet was raised by his grandfather, and then by his uncle. The prophet worked, as a merchant through must of his life. When he was 25 years old, he married a wealthy widow, named Kadija.



During our prophet's time people worshipped many deities and were corrupt. This upset the prophet greatly. Often he would go to the mountains to reflect upon God and his creation.



At the age of 40 our prophet received the first revelation from angel Gabriel (Aleihi Salam). In a cave called Hira on Mount Nur (The Mountain of Light) . The angel asked prophet Muhammad (Peace and blessings be upon him) to recite the following, which was in a piece of cloth brought by the angel Gabriel (Aleihi Salam):



"Recite in the Name of your Lord who created the human being out of a mere clot. Recite and your Lord is most bountiful. He who taught by the pen taught the human being which he knew not" (Surah 96:1-5).



But the prophet was not educated! He could not read nor write. Thus he said but I am not educated, I can not read! he understood that he should read, but the command was to recite or repeat what was presented by the Angel Gabriel (Aleihi Salam).

Du'aa'' is to be Made to Allah Alone

B i s m i l l a a h i r R a h m a a n i r R a h e e m


As Salamu Alaykum Wa Rahmatullahi Wa Barkaatuh

Du’aa’ is to be made
to Allaah alone



Question:


What is the ruling on making du’aa’ to anyone other than Allaah?



Answer:


Praise be to Allaah.


Allaah is close to His slaves; he sees where they are and He knows their situation. He hears what they say and responds to their du’aa’ (supplication) . Nothing about them is hidden from Him, as He says (interpretation of the meaning):


“Truly, nothing is hidden from Allaah, in the earth or in the heaven”

[Aal ‘Imraan 3:5]



Allaah Alone is the One Who has created us and Who provides for us; in His hand is the dominion and He is Able to do all things:


“To Allaah belongs the dominion of the heavens and the earth and all that is therein, and He is Able to do all things”
[al-Maa'idah 5:17 – interpretation of the meaning]


In Allaah’s hand alone is all goodness. When He calls mankind to something good in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him), they should obey that command and respond to it:


“O you who believe! Answer Allaah (by obeying Him) and (His) Messenger when he calls you to that which will give you life, and know that Allaah comes in between a person and his heart (i.e. He prevents an evil person to decide anything). And verily, to Him you shall (all) be gathered”

[al-Anfaal 8:24 – interpretation of the meaning]


Allaah is Able to do all things, and He hears the supplication of His slaves. He responds to them at all times and in all places, no matter what their various needs and languages. Allaah says (interpretation of the meaning):


“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor) . So let them obey Me and believe in Me, so that they may be led aright.
[al-Baqarah 2:186]


Allaah has commanded us to call upon Him in secret, with humility and submission, as He says (interpretation of the meaning):


“Invoke your Lord with humility and in secret. He likes not the aggressors”

[al-A’raaf 7:55]


To Allaah belongs Dominion and to Him be praise, and He is Able to do all things. The heavens and the earth and everything in them glorifies Him, as Allaah says (interpretation of the meaning):


“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft‑Forgiving”

[al-Israa’ 17:44]


Allaah has promised Hell to those who are too arrogant to worship Him and call upon Him. He says (interpretation of the meaning):


“Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”

[Ghaafir 40:60]


Du’aa’ should be made to Allaah in the manner that Allaah and His Messenger have prescribed. For example, Allaah should be called upon by His Most Beautiful Names:


“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do”

[al-A’raaf 7:180 – interpretation of the meaning]


So we may say O Most Merciful, have mercy on us, O Ever-Forgiving, forgive us, O Provider grant us provision, and so on.


When a person makes du’aa’, either Allaah gives him what he asked for or He diverts it from him a harm that is greater than the thing he asked for, or He stores up what he has asked for, for the Hereafter. This is because Allaah has commanded us to call upon Him and He has promised to respond to our call:


“And your Lord said: ‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’

[Ghaafir 40:60 – interpretation of the meaning]


Allaah has commanded us to worship Him alone, and He has warned us against worshipping the Shaytaan. He says (interpretation of the meaning):


“Did I not command you, O Children of Adam, that you should not worship Shaytaan (Satan). Verily, he is a plain enemy to you.
And that you should worship Me [Alone Islamic Monotheism, and set up not rivals, associate‑gods with Me]. That is the Straight Path”
[Yaa-Seen 36:60-61]



Calling upon anyone other than Allaah to meet one’s needs, relieve distress or heal disease is insanity caused by lack of understanding:

“Say (O Muhammad): ‘Shall we invoke others besides Allaah (false deities), that can do us neither good nor harm, and shall we turn back on our heels after Allaah has guided us (to true Monotheism)?’”

[al-An’aam 6:71 – interpretation of the meaning]

If a person calls upon one who cannot bring benefit or cause harm, who cannot command or prohibit, who cannot hear or respond, whether that is a Prophet, a Messenger, a jinn or an angel, or a star or planet or rock or tree, or one of the dead – all of that is serious wrong-doing, and a going astray from the Straight Path. It is shirk, the association of others with Allaah the Almighty.


“And invoke not besides Allaah any such that will neither profit you nor harm you, but if (in case) you did so, you shall certainly be one of the Zaalimoon (wrongdoers)”

[Yoonus 10:106 – interpretation of the meaning]


Allaah says (interpretation of the meaning):

“And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them.
[al-Ahqaaf 46:5]


Calling upon anyone or anything other than Allaah is shirk, and shirk is a great sin, indeed it is the greatest sin. Allaah will forgive any sin for whomever He wills, except for shirk, as Allaah says (interpretation of the meaning):


“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills

[al-Nisaa’ 4:48]


On the Day of Resurrection, Allaah will gather the mushrikeen and everyone who was worshipped instead of Him, then those who were worshipped instead of Allaah will disavow those who worshipped them, and they will deny their association with Allaah, as Allaah says (interpretation of the meaning):

“And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone).
If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All‑Knower (of everything).
O mankind! it is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise”

[Faatir 35: 13-15]


From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri

Source: Islamqa.com

---

How perfect You are O Allah, and I praise You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance.

'Our Lord, give us good in this world, and good in the hereafter, and safeguard us from the punishment of the Fire.'

May Allah bless our Beloved Prophet Muhammad (SAW), and His family, and His noble companions, and all those who follow Him in truth.

(Aameen)

With kind n humble regards,
Umme Safoora



[with kind permission of sister Umme Safoora]