أبو الحسنيين
18-02-2009, 04:11 PM
IN THE NAME OF GOD THE COMPASSIONATE THE MERCIFUL
WHO KNOWS HIMSELF KNOWS HIS LORD-PART II
The individual seeker must be intelligent with a higher understanding of the divinely guided laws (the Shari'ah). He must develop a sharp watchfulness over his lower base self, inculcating values as sincerity (ikhlas), insight (basirah), patience (sabr), justice (adl) etc., including a higher education of belief (iman) and a cautious awareness of Allah (S) (Taqwa), which is characteristics of the Prophetic (SAW) worship and the remembrance of Allah (S) as in Ihsan (beauty and perfection) that will lead the seeker (salik) to the journey of the contented and conscious self.
The divinely guided laws (Shari'ah) and rationality must both be considered as a value and object for transformation. Without rationality or logic one will not be able to interpret the Shari'ah, and without the Shari'ah the rationality will not be guided.
The transformation of the heart is to develop the stages of one’s awareness, which brings us closer to Allah (S). To practise correct behaviour, worship (Ibadah) for the pleasure and remembrance of Allah (S). To be aware of the primordial state (fitri) is to live by the unconditional submission to the will of Allah (S), the Lord of all creation.
We must understand that rationality and the lower self must not be the basis for arrogance and haughtiness. Giving in to our lower self will mean we will perhaps never see what is within us or to fulfill the covenant with our Lord (Rabb). It is related that the Prophet (SAW) said that the lower self is the greatest of idols.
The Believers must transform themselves from their lower self to attain the higher understanding of the “Reality”, their Lord, which is the true journey of the self. It is from this world that we gain access and success in the Hereafter. The repulsion and bringing under control of the lower self will discover the original self, the soul (the ruh), which will lead to a character of spiritual steadfastness and the strength of an Allah (S) conscious person (a Muttaqee).
Therefore this potential that is within us is the vehicle for being one with Allah (S) in this world that extends into the Hereafter (akhiraa). When the lower self (nafs) is refined and groomed then it transcends with the perfect entity, the soul (ruh). The nafs is the shadow of the ruh. The lamp (ruh) is light upon light (nur alaa nur). The nafs is now the contented self.
When we understand how close we are to our Creator then it may be necessary at this point to clarify the position of a believer and disbeliever.
The noble Qur`an in Surah 2 Al Baqarah, (The Heifer), Verse 257 refers to the believers and disbelievers as follows:
“Allah (S) is the protecting friend of those who believe. He takes them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the fire. They will reside therein.”
The individual who transcends his lower self will see the light that is within him/her. He/she will see the soul who knows that it is timeless and boundless. He/she will swim the oceans of knowledge and fully submit to the “Reality” who is Allah (S).
The Glorious Qur`an enlightens us in Surah 29 Al-Ankabut (The Spider), Verse 69:
“And those that strive in Our (cause), - We will certainly guide them to Our Paths.”
Allah (S) is Inwardly Hidden and Outwardly Manifest. Your outer self must be balanced with your inner self.
Allah (S) says in the in Surah Al Baqarah (The Heifer), Verse 152:
“Therefore, remember Me always, and I will remember you; and be thankful to Me, and be you not ungrateful.”
This position of awareness, understanding and certainty is through the love of Allah (S). The truth of certainty (haq-ul-yakin) is the experience and love (muhabbah) by total submission for the love of Allah (S) the “Reality” who is behind the Cosmos. By Him, from Him, unto Him.
When we return to Him, He returns to us.
And this pragmatism of certainty (haq-ul-yakin) is essential for a watchfulness and wakefulness which immediately reveals a report card of the self for a personal assessment
The stations of the truth of certainty (haq-ul-yakin) are as follows:
Astaghfaar Asking forgiveness from Allah
Sabr Patience and to persevere
Shukr Praising and thanking Allah
Dua Supplicating to Allah
Sadaqaa Charity for the needy to please Allah
Tawakkul A cautious awareness of Allah
Salah Prayer for Allah
Zikr-ullah The remembrance of Allah
Ar Rida To be happy and satisfied
Muhabba To love Allah unconditionally and with awe
Each of the above characteristics immediately establishes our state and position with Allah and helps us to develop and understand ourselves further. Each characteristic is appreciated in the manner that fully acknowledges the discipline required that will express a total submission and the affection of our Creator.
A hadith al Qudsi informs us that the entire universe cannot contain Allah (S), but the heart of a (true believer) Mu’min can. When Allah (S) becomes the Protector of the heart then He does not allow any entity to enter it that will taint or blemish it. When we return to Allah (S) in our lives then we know that He will return to us and we will live forever. This is how the great companions (Ashaab) of the Prophet (SAW) lived and this is how the friends of Allah (S) (Awliyas) live.
The Noble Qur`an is the final testimony of this message in Surah 10 Yunus, Verse 62:
“Verily the friends of Allah do not grieve, nor do they fear”.
Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoona
The groomed and perfected self is the friend of Allah (S) and accepted by Him. This self believes in the oneness of Allah (S), is truthful when it proclaims the Shahada (a testament of belief), is thankful and patient, is knowledgeable, is satisfied and accepts the rules of Allah (S), is secured against the fire of hell and is a contented happy soul.
Allah (S) speaks to this tranquil soul directly as presented in the Qur`an in Surah 89 (The Dawn), Verse 27-30:
27. (To the righteous soul will be said “O (thou) soul, in (complete) rest and satisfaction!”
28. “Come back to thy Lord, - well pleased (thyself), and well-pleasing unto Him!”
29. “Enter thou, then, among My devotees!”
30. “Yea, enter thou My Heaven!”
Therefore it is the heart that reflects the soul (the ruh), which is the meaning of the Qur`anic view that Allah (S) is closer to us then our jugular vein.
The Noble Qur`an presents a beautiful description of Allah’s (S) love, affection and the pleasure experienced by this pure soul. This soul has progressed and groomed itself to a perfect position that it is satisfied and tranquil in this world and in the Hereafter.
This is the journey of a righteous seeker who, from the lower nafs to the watchful, witnessing and remembering heart to the enlightened soul (ruh), realizing a closeness to Allah (S) from this world to the Hereafter (Akhiraa).
Many books have been written on the quest of finding Allah (S) in the world (Dunya) and learned scholars and enlightened beings are in agreement that the Qur`an al Kareem and the Prophetic (SAW) character is the guide and path that shows the perfect Shari'ah and this is the journey of life which must be emulated and traversed for a seeker to achieve this goal.
There should be no misapprehension for a seeker (salik) to search for this path to achieve closeness to Allah (S) during his/her lifetime as in the hereafter it may be too late to fulfil this objective. This level of knowledge is obtainable and the most important priority is to learn and practice the essential knowledge of the way of Islam (Din), which is the Prophetic way and character that develops a heightened and cautious awareness of Allah (S).
Allah (S) confirms this blessing in the Noble Qur`an in Surah 5 Al Maidah (The Table Spread), Verse 4:
“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”
As our Rasul (SAW) was taught by Allah (S) through His Great Angel Jibreel (AS), so must we sit with spiritual, learned masters and companions who teach and instruct us so that we may perfect and practice the Islamic Character which realizes the closeness to Allah (S) in our lifetime, Inshah-Allah.
Allah (S) is our Lord. All Praise belongs to Him. He is the Master of the Day of judgement. May He Forgive, Protect, Sustain and Guide us. May He show us the Straight Path. The Path of the Original, Living, Enlightened Islam.
WHO KNOWS HIMSELF KNOWS HIS LORD-PART II
The individual seeker must be intelligent with a higher understanding of the divinely guided laws (the Shari'ah). He must develop a sharp watchfulness over his lower base self, inculcating values as sincerity (ikhlas), insight (basirah), patience (sabr), justice (adl) etc., including a higher education of belief (iman) and a cautious awareness of Allah (S) (Taqwa), which is characteristics of the Prophetic (SAW) worship and the remembrance of Allah (S) as in Ihsan (beauty and perfection) that will lead the seeker (salik) to the journey of the contented and conscious self.
The divinely guided laws (Shari'ah) and rationality must both be considered as a value and object for transformation. Without rationality or logic one will not be able to interpret the Shari'ah, and without the Shari'ah the rationality will not be guided.
The transformation of the heart is to develop the stages of one’s awareness, which brings us closer to Allah (S). To practise correct behaviour, worship (Ibadah) for the pleasure and remembrance of Allah (S). To be aware of the primordial state (fitri) is to live by the unconditional submission to the will of Allah (S), the Lord of all creation.
We must understand that rationality and the lower self must not be the basis for arrogance and haughtiness. Giving in to our lower self will mean we will perhaps never see what is within us or to fulfill the covenant with our Lord (Rabb). It is related that the Prophet (SAW) said that the lower self is the greatest of idols.
The Believers must transform themselves from their lower self to attain the higher understanding of the “Reality”, their Lord, which is the true journey of the self. It is from this world that we gain access and success in the Hereafter. The repulsion and bringing under control of the lower self will discover the original self, the soul (the ruh), which will lead to a character of spiritual steadfastness and the strength of an Allah (S) conscious person (a Muttaqee).
Therefore this potential that is within us is the vehicle for being one with Allah (S) in this world that extends into the Hereafter (akhiraa). When the lower self (nafs) is refined and groomed then it transcends with the perfect entity, the soul (ruh). The nafs is the shadow of the ruh. The lamp (ruh) is light upon light (nur alaa nur). The nafs is now the contented self.
When we understand how close we are to our Creator then it may be necessary at this point to clarify the position of a believer and disbeliever.
The noble Qur`an in Surah 2 Al Baqarah, (The Heifer), Verse 257 refers to the believers and disbelievers as follows:
“Allah (S) is the protecting friend of those who believe. He takes them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the fire. They will reside therein.”
The individual who transcends his lower self will see the light that is within him/her. He/she will see the soul who knows that it is timeless and boundless. He/she will swim the oceans of knowledge and fully submit to the “Reality” who is Allah (S).
The Glorious Qur`an enlightens us in Surah 29 Al-Ankabut (The Spider), Verse 69:
“And those that strive in Our (cause), - We will certainly guide them to Our Paths.”
Allah (S) is Inwardly Hidden and Outwardly Manifest. Your outer self must be balanced with your inner self.
Allah (S) says in the in Surah Al Baqarah (The Heifer), Verse 152:
“Therefore, remember Me always, and I will remember you; and be thankful to Me, and be you not ungrateful.”
This position of awareness, understanding and certainty is through the love of Allah (S). The truth of certainty (haq-ul-yakin) is the experience and love (muhabbah) by total submission for the love of Allah (S) the “Reality” who is behind the Cosmos. By Him, from Him, unto Him.
When we return to Him, He returns to us.
And this pragmatism of certainty (haq-ul-yakin) is essential for a watchfulness and wakefulness which immediately reveals a report card of the self for a personal assessment
The stations of the truth of certainty (haq-ul-yakin) are as follows:
Astaghfaar Asking forgiveness from Allah
Sabr Patience and to persevere
Shukr Praising and thanking Allah
Dua Supplicating to Allah
Sadaqaa Charity for the needy to please Allah
Tawakkul A cautious awareness of Allah
Salah Prayer for Allah
Zikr-ullah The remembrance of Allah
Ar Rida To be happy and satisfied
Muhabba To love Allah unconditionally and with awe
Each of the above characteristics immediately establishes our state and position with Allah and helps us to develop and understand ourselves further. Each characteristic is appreciated in the manner that fully acknowledges the discipline required that will express a total submission and the affection of our Creator.
A hadith al Qudsi informs us that the entire universe cannot contain Allah (S), but the heart of a (true believer) Mu’min can. When Allah (S) becomes the Protector of the heart then He does not allow any entity to enter it that will taint or blemish it. When we return to Allah (S) in our lives then we know that He will return to us and we will live forever. This is how the great companions (Ashaab) of the Prophet (SAW) lived and this is how the friends of Allah (S) (Awliyas) live.
The Noble Qur`an is the final testimony of this message in Surah 10 Yunus, Verse 62:
“Verily the friends of Allah do not grieve, nor do they fear”.
Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoona
The groomed and perfected self is the friend of Allah (S) and accepted by Him. This self believes in the oneness of Allah (S), is truthful when it proclaims the Shahada (a testament of belief), is thankful and patient, is knowledgeable, is satisfied and accepts the rules of Allah (S), is secured against the fire of hell and is a contented happy soul.
Allah (S) speaks to this tranquil soul directly as presented in the Qur`an in Surah 89 (The Dawn), Verse 27-30:
27. (To the righteous soul will be said “O (thou) soul, in (complete) rest and satisfaction!”
28. “Come back to thy Lord, - well pleased (thyself), and well-pleasing unto Him!”
29. “Enter thou, then, among My devotees!”
30. “Yea, enter thou My Heaven!”
Therefore it is the heart that reflects the soul (the ruh), which is the meaning of the Qur`anic view that Allah (S) is closer to us then our jugular vein.
The Noble Qur`an presents a beautiful description of Allah’s (S) love, affection and the pleasure experienced by this pure soul. This soul has progressed and groomed itself to a perfect position that it is satisfied and tranquil in this world and in the Hereafter.
This is the journey of a righteous seeker who, from the lower nafs to the watchful, witnessing and remembering heart to the enlightened soul (ruh), realizing a closeness to Allah (S) from this world to the Hereafter (Akhiraa).
Many books have been written on the quest of finding Allah (S) in the world (Dunya) and learned scholars and enlightened beings are in agreement that the Qur`an al Kareem and the Prophetic (SAW) character is the guide and path that shows the perfect Shari'ah and this is the journey of life which must be emulated and traversed for a seeker to achieve this goal.
There should be no misapprehension for a seeker (salik) to search for this path to achieve closeness to Allah (S) during his/her lifetime as in the hereafter it may be too late to fulfil this objective. This level of knowledge is obtainable and the most important priority is to learn and practice the essential knowledge of the way of Islam (Din), which is the Prophetic way and character that develops a heightened and cautious awareness of Allah (S).
Allah (S) confirms this blessing in the Noble Qur`an in Surah 5 Al Maidah (The Table Spread), Verse 4:
“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”
As our Rasul (SAW) was taught by Allah (S) through His Great Angel Jibreel (AS), so must we sit with spiritual, learned masters and companions who teach and instruct us so that we may perfect and practice the Islamic Character which realizes the closeness to Allah (S) in our lifetime, Inshah-Allah.
Allah (S) is our Lord. All Praise belongs to Him. He is the Master of the Day of judgement. May He Forgive, Protect, Sustain and Guide us. May He show us the Straight Path. The Path of the Original, Living, Enlightened Islam.