Islamic Hijri Calendar

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http://www.youtube.com/watch?v=ho4p6gxH4iw


salam

On Divine Benevolence

Open your heart in order to receive divine benevolence. A benevolent heart becomes the mirror in which Allah's favors are manifest. when the divine favors manifest and come through you, when you feel His presence, you will feel shame at your improper actions. This will cause both you and others to have conscience. Thus your benevolence will protect you and others from sin.When the archangel Gabriel asked our master the Prophet (peace and blessings be upon him), "What is divine benevolence?" the Last of the Prophets answered, "To pray and glorify allah as if you are in His presence, as if you see Him." Reverence reflects in the heart of a believer who has reached the level of praying as if he sees Allah.Then our master the Prophet continued, "For if you are unable to see Him, He certainly sees you." The one who has reached that level of realization of divine benevolence will have conscience. He will feel that gaze of Allah upon him and will be ashamed to sin. The Prophet (peace and blessings be upon him)said, "Conscience is total good." If a believer has conscience, he is aware of what he is doing and he cannot do wrong; when a heart is filled with conscience, the possessor of that heart encounters no harm either in this world or in the hereafter.The sign of a man with conscience is his lack of arrogance and self-importance. He never oppresses or tries to dominate others. May you also reach the level of benevolence and have conscience, and may you have the strength and foresight to try to attain it.


Ibn arabi

story about khwaja baha'udin naqshband

His son-in-law and first successor, Khwaja al ad-din Attar, used to tell the story of how in the early days of his membership of the halqa, he was speaking to a "person of the way" at Ramadan, about the heart.
"I said that I did not know the true nature of the heart. This person said that in his opinion the heart was like the moon three days old. I told this to our beloved Khwaja Baha ad-din. At the moment he was standing up. He placed his foot on mine. At that moment a great bliss came over me and I felt myself in contact with All Truth.
When I recovered from this state, he said: 'That is the heart; not what the dervish said. How can you expect to know the true heart, qalb, unless you have direct experience of it?'"



mawlana shaykh hisham kabbani, classical islam

more sayings of shaykh baha'udin naqshband

"When I was responsible for groups, my state was such that whenever I was aware of two or three in conversation, I lent an ear. If they were conversing about God, I was blissful; if they were talking of anything else, I became sad and heavy at heart."

"We are means for reaching the goal. It is necessary that seekers should cut themselves away from us and think only of the goal."

"The capacity of all hearts is the same, but the practical wisdom within the heart is very different from one heart to another."

"If I were to look at the faults of my friends, I would be left without a friend. For there is no faultless friend. Everyone loves good people. The art is to learn how to love bad people."

"The clarification of practical wisdom consists in showing people how to discover them in their own personal experience."

sayings of khwaja baha'uddin naqshband

"In my days of discipleship, according to the heritage of Khwaja Baba Samai, I listened to many traditions and I talked with many learned men. But on my path, that which helped me the most was abasement and humiliation. I entered by that gate and whatever I may have found, that is how I found it..."

"I learned utter devotion to the Search for Truth from a gambler. I watched a gambler lose everything he possessed and when a comrade begged him to give it up, he answered, "Ah my friend, if I had to give my head for this game, I could not do without it."
When I heard this, my heart was flooded with amazement and ever since I have pursued Truth with the same single-mindedness."

"Our way is that of group discussion. In solitude, there is renown and in renown there is peril. Welfare is to be found in a group. Those who follow this way find great benefit and blessing in group meetings."

"We do not accept everyone and if we do accept, we do so with difficulty."

"The conditions of acceptance as they should duly be imposed are hard to fulfill. Either a pupil with capacity appears and a Master fit to receive him is lacking, or a Master is there and pupils with capacity are lacking."

dream fable

I saw myself in a wide green garden, more beautiful than I could begin to understand. In this garden was a young girl. I said to her, "How wonderful this place is!""Would you like to see a place even more wonderful than this?" she asked."Oh yes," I answered. Then taking me by the hand, she led me on until we came to a magnificent palace, like nothing that was ever seen by human eyes. The young girl knocked on the door, and someone opened it. Immediately both of us were flooded with light.God alone knows the inner meaning of the maidens we saw living there. Each one carried in her hand a serving-tray filled with light. The young girl asked the maidens where they were going, and they answered her, "We are looking for someone who was drowned in the sea, and so became a martyr. She never slept at night, not one wink! We are going to rub funeral spices on her body.""Then rub some on my friend here," the young girl said."Once upon a time," said the maidens, "part of this spice and the fragrance of it clung to her body -- but then she shied away."Quickly the young girl let go of my hand, turned, and said to me:
"Your prayers are your light;Your devotion is your strength;Sleep is the enemy of both.Your life is the only opportunity that life can give you.If you ignore it, if you waste it,You will only turn to dust."
Then the young girl disappeared.



In love, nothing exists between breast and Breast.
Speech is born out of longing,
True description from the real taste.
The one who tastes, knows;
the one who explains, lies.
How can you describe the true form of Something
In whose presence you are blotted out?
And in whose being you still exist?
And who lives as a sign for your journey?

rabia al adawiya

rabia Al adawiya

Your hope in my heart is the rarest treasure
Your Name on my tongue is the sweetest word
My choicest hours
Are the hours I spend with You --

O God, I can't live in this world
Without remembering You--
How can I endure the next world
Without seeing Your face?

I am a stranger in Your country
And lonely among Your worshippers:
This is the substance of my complaint.

rabia

rumi, masnavi

We are as the flute, and the music in us is from thee;

we are as the mountain and the echo in us is from thee.
We are as pieces of chess engaged in victory and defeat:

our victory and defeat is from thee,

O thou whose qualities are comely!
Who are we, O Thou soul of our souls,

that we should remain in being beside thee?
We and our existences are really non-existence; thou art the absolute Being which manifests the perishable.
We all are lions, but lions on a banner: because of the wind they are rushing onward from moment to moment.
Their onward rush is visible, and the wind is unseen:

may that which is unseen not fail from us!
Our wind whereby we are moved and our being are of thy gift;

our whole existence is from thy bringing into being.

Mawlana jallaluddin Rumi

ship of the soul

When you are with a Shaykh,
you are far from ugliness,
traveling night and day in a ship. Protected by the spirit of a spirit-bestower, you sleep in the ship and travel forward.
Muhammad, that king of the prophets, said, "I am the ship in this Universal Ocean;
I, or that person who has become my true vicegerent in inward vision."



Rumi

mirror

You've no idea how hard I've looked
for a gift to bring You.
Nothing seemed right.
What's the point of bringing gold to the gold mine, or water to the Ocean.
Everything I came up with
was like taking spices to the Orient.
It's no good giving my heart and my soul
because you already have these.
So- I've brought you a mirror.
Look at yourself and remember me.

Rumi

true worship

Paradise is a toy for children. Only one atom of the love of God is better than a hundred thousand of them.





Bayazid Bistami

ibn arabi

Le jeûne appartient (au serviteur) par statut, non par son essence. Allâh Se l'est attribué et en a dépouillé le jeûneur, bien qu'Il lui ait donné l'ordre de jeûner. Il convient donc que le jeûneur regarde vers son Seigneur durant toute la durée de son jeûne afin de réaliser pleinement sa qualification et de ne pas en être diverti. Dieu ne S'attribue le jeûne que s'il est authentique; il ne l'est que dans la forme qu'Allâh a prescrit au jeûneur de réaliser. Si ce dernier ne jeûne pas de la manière qui a été définie par la Loi, il n'est pas jeûneur et, en ce cas, il n'y a pas de jeûne qu'Allâh puisse lui "rendre". ll peut se faire en effet que le jeûneur imagine être tel alors qu'il accomplit pendant le temps de son jeune des actes qui le disqualifient comme la calomnie: en ce cas, il rompt son jeune bien qu'il s'abstienne de manger; pour qu'il retrouve sa qualité de jeûneur, il faut qu'il y ait expiation. Que le jeûneur soit attentif à ce point, car il s'agit de préférer Dieu à soi-même. Il sera récompensé alors à la mesure de Celui qu'il aura préféré, c'est-à-dire Allâh le Très-Haut. Celui qui demeure attentif à son Seigneur, Allah le Très-Haut demeure attentif à lui de sorte qu'il n'a d'autre récompense que Lui : "Celui dans le sac duquel Il a été trouvé, c'est Lui qui en paie le Prix !" (Cor.l2, 75). Or, (le Vase d'or du Roi) est effectivement trouvé dans le sac d'un côté, Dieu est présent dans le "coeur" de Son serviteur croyant et qui se tient avec Lui ; de l'autre, le jeûne se trouve chez Allâh car c'est à Lui qu'il appartient quand il est valide. Le jeûneur cherche alors son sac et on lui dit: "C'est Allâh qui l'a pris !" Allâh devient ainsi Lui-même le Prix (de cet autre rapt) conformément à Sa Parole: "Le jeûne est à Moi, et c'est Moi qui en paie le Prix".

mourir avant de mourir

Allah-qu'II soit exalté!- a dit:
"N'est-ce pas à Allah que toute chose retournera ?" (Cor. 42: 53)
"C'est à Lui que tout reviendra" (Cor. 11: 123)
"Et vous serez ramenés à Lui" (Cor. 10: 56)"
C'est à Lui que vous reviendrez" (Cor. 6: 60)



ainsi que d'autres paroles analogues.Sache que le devenir de toute chose la reconduit à Dieu et que c'est à Lui qu'elle retourne. Ce retour à Lui des créatures se produit après la Résurrection, et cette dernière fait suite à l'anéantissement des créatures. Mais, comme l'a dit le Prophète - sur lui la Grâce et la Paix !- "Celui qui meurt, pour lui le jour de la Résurrection s'est déjà levé."Or il y a deux sortes de morts: la mort inévitable et commune à tous les êtres et la mort volontaire et particulière à certains d'entre eux. C'est cette seconde mort qui nous est prescrite dans la parole de l'Envoyé d'Allah: "Mourez avant de mourir." Celui qui meurt de cette mort volontaire, la résurrection pour lui est accomplie. Ses affaires reviennent à Dieu et ne sont plus qu'une. Celui-là est revenu à Dieu et il Le voit par Lui. Ainsi que l'a dit le Prophète - sur lui la Grâce et la Paix !- selon une tradition mentionnée par Tabarani: "Vous ne verrez pas votre Seigneur avant d'être morts"; et cela parce que, dans la contemplation de ce mort-ressuscité, toutes les créatures se sont anéanties, et que pour lui ne subsiste qu'une seule chose, une seule Réalité. Tout ce qui sera le lot des croyants dans leurs états posthumes est préfiguré à un degré ou à un autre dès cette vie pour les initiés. Le "retour" des choses-considérées sous le rapport de [la diversité de] leurs formes - à Allah, au terme de leur devenir, n'exprime qu'un changement de statut cognitif et non point une modification de la réalité. Celui qui meurt et pour qui s'accomplit la résurrection, pour celui-la, le multiple est Un, en raison de son unité essentielle; et l'Un est multiple en raison de la multiplicité en Lui des relations et des aspects.Les essences (al-a'yan) - que certains appellent aussi les substances (al-jawahir) - ne disparaissent jamais. La "création nouvelle", qui est permanente en ce monde et dans l'autre, concerne seulement les formes, qui ne sont que des accidents. Et tout ce qui n'est pas l'Être absolu - qui appartient à Dieu- est accident. Mawqif 221

Emir Abdel Kader

Dieu m'a ravi à mon "moi"

Dieu m'a ravi à mon "moi" [illusoire] et m'a rapproché de mon "moi" [réel] et la disparition de la terre a entraîné celle du ciel. Le tout et la partie se sont confondus. La verticale (tul) et l'horizontale ('ard) se sont anéanties. L'oeuvre surérogatoire a fait retour à l'oeuvre obligatoire, et les couleurs sont revenues à la pure blancheur primordiale. Le voyage a atteint son terme et ce qui est autre que Lui a cessé d'exister. Toute attribution (idafat), tout aspect (i'tibarat), toute relation (nisab) étant abolis, l'état originel est rétabli. "Aujourd'hui, J'abaisse vos lignages, et J'élève le Mien!"Puis me fut dite la parole de Hallaj, avec cette différence qu'il la prononça lui-même alors qu'elle fut prononcée pour moi sans que je l'exprime moi-même. Cette parole, en connaissent le sens et l'acceptent ceux qui en sont dignes; en ignorent le sens et la rejettent ceux chez qui l'ignorance l'emporte

Al Amir Abd el Kader