Walk in the Night and do not worry, God is with us

 
It took me about 6 months, but finally did I have the honour of completing the book "Dark Night of the Soul" by St. John of the Cross. a book for those who wish to tread on the path to God, instructing and reminding of what in the words of the saint, will definitely happen to those eager for union with the Beloved. That being the night of the sense and the night of the soul, called the night, that it is a passive purgation of sin, like the child who was used to the milk of their mother's breast, being put down that they might learn to walk alone. Called nights for the light of illumination is so powerful, that it blinds, like the staring at the sun.  Called the night, for it illuminates the soul so greatly, that the darkness within the heart is shown, for the few to the very root of their sin, that it might be plucked by the contemplation and hiding in the garments of faith, hope and charity, that one would ascend the ladder to God, through God, by God, who illuminates the will (desire to love) and the understanding (knowledge).

I would like to share one passage from the book that was not consistent to how the rest of book is written, but has profound advice:

"Therefore, O spiritual soul, when thou seest thy desire obscured, thy affections arid and constrained, and thy faculties bereft of their capacity for any interior exercise, be not afflicted by this, but rather consider it a great happiness, since God is freeing thee from thyself and taking the matter from thy hands. For with those hands, howsoever well they may serve thee, thou wouldst never labour so effectively, so perfectly and so securely (because of their clumsiness and uncleanness) as now, when God takes thy hand and guides thee in the darkness, as though thou wert blind, to an end and by a way which thou knowest not. Nor couldst thou ever hope to travel with the aid of thine own eyes and feet, howsoever good thou be as a walker."

Source

The beginners imperfection in the habit of Pride

I wanted to share this astounding passage from "Dark Night of the Soul" by St. John of the Cross, as it regards to Pride that befalls the beginner on the path to God, this point among 8 others really blew me away:

"5. Some of these beginners, too, make little of their faults, and at other times become over-sad when they see themselves fall into them, thinking themselves to have been saints already; and thus they become angry and impatient with themselves, which is another imperfection. Often they beseech God, with great yearnings, that He will take from them their imperfections and faults, but they do this that they may find themselves at peace, and may not be troubled by them, rather than for God’s sake; not realizing that, if He should take their imperfections from them, they would probably become prouder and more presumptuous still. They dislike praising others and love to be praised themselves; sometimes they seek out such praise. Herein they are like the foolish virgins, who, when their lamps could not be lit, sought oil from others.1"

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1- St. Matthew xxv, 8. [Lit., ‘who, having their lamps dead, sought oil from without.’]

St. John of the Cross and the Dark Night

The following is a beautiful poem I read in the beginning of a book titled "Dark Night of the Soul" by St. John of the Cross (Which I bought for 1p from Amazon). In fact, the whole book is mostly commentary on the first 2 stanzas in this poem:

STANZAS OF THE SOUL

1. On a dark night, Kindled in love with yearnings—oh, happy chance!—
I went forth without being observed, My house being now at rest.

2. In darkness and secure, By the secret ladder, disguised—oh, happy chance!—
In darkness and in concealment, My house being now at rest.

3. In the happy night, In secret, when none saw me,
Nor I beheld aught, Without light or guide, save that which burned in my heart.

4. This light guided me More surely than the light of noonday
To the place where he (well I knew who!) was awaiting me— A place where none appeared.

5. Oh, night that guided me, Oh, night more lovely than the dawn,
Oh, night that joined Beloved with lover, Lover transformed in the Beloved!

6. Upon my flowery breast, Kept wholly for himself alone,
There he stayed sleeping, and I caressed him, And the fanning of the cedars made a breeze.

7. The breeze blew from the turret As I parted his locks;
With his gentle hand he wounded my neck And caused all my senses to be suspended.

8. I remained, lost in oblivion; My face I reclined on the Beloved.
All ceased and I abandoned myself, Leaving my cares forgotten among the lilies.

Istikhara for every movement & action by alsha'rani (God have mercy on him)

The following is an excerpt in Arabic from a book titled "لطائف المنن والأخلاق في وجوب التحدث بنعمة الله على الإطلاق" more so known as  "المنن الكبرى"  and is translated as  the greater blessings (rough translation by me) by Sh. AbdulWahhab Al-Sha'rani (God have mercy on him) on utilizing the Istikhara prayer for every movement and every action, it is in Arabic I'm afraid and I'm quite hesitant to translate it myself, this is the passage in full: 

من كلام الإمام الشيخ عبد الوهاب الشعراني رحمه الله ورضي الله عنه وعنا به ومن كتابه القيم الثمين المسمى بـ [لطائف المنن والأخلاق في وجوب التحدث بنعمة الله على الإطلاق]المعروف بـ: المنن الكبرى فيص 427 طبعة دار التقوى/دمشق :


((ومما أنعم الله تبارك وتعالى به علي: صلاتي كل يوم للاستخارة على مصطلح ما ذكره القوم، بقصد أن الله تعالى يجعل جميع حركاتي وسكناتي ذلك اليوم، أو تلك الليلة ، أو تلك الجمعة ، أو ذلك الشهر، أو تلك السنة، صالحة محمودة، وكان على ذلك الشيخ محي الدين بن العربي والشيخ أبو العباس المرسي وجماعة، وصورة ذلك كما قاله الشيخ محي الدين في وصاياه آخر كتاب الفتوحات المكية: أن تصلي يا أخي ركعتين عند ارتفاع الشمس كرمح ، أو بعد صلاة المغرب، أو كل يوم جمعة، أو شهر، أو سنة، تقرأ في الركعة الأولى فاتحة الكتاب، وقوله تعالى: {وربك يخلق ما يشاء ويختار ما كان لهم الخيرة سبحان الله وتعالى عما يشركون} [القصص: 68]،و: {قل يا أيها الكافرون} [سورة الكافرون] وفي الركعة الثانية فاتحة الكتاب، وقوله تعالى: {وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمراً أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالاً مبيناً} [الأحزاب: 36]، و: {قل هو الله أحد} [سورة الإخلاص] . فإذا سلم دعاء بدعاء الاستخارة الوارد ويقول بدل الموضع الذيأمر العبد أن يعين فيه حاجته: اللهم إن كنت تعلم أن جميع ما أتحرك فيه أو أسكن فيه في حقي وحق أهلي وولدي وإخواني، وجميع من شاء الله تعالى في ساعتي هذه إلى مثلها من اليوم الآخر، أو الليلة الآخرى، خير لي في ديني ومعاشي وعاقبةأمري وعاجله وآجله فاقدره لي ويسره لي، وإن كنت تعلم أن جميع ما أتحرك فيه أو أسكن في حقي وحق غيري من أهلي وولدي وسائر من شاء الله من ساعتي هذه إلى مثلها من اليوم الآخر أو الليلة الآخرى شر لي في ديني ومعاشي ، وعاقبة أمري، وعاجله وآجله، فاصرفهعني، واصرفني عنه، واقدر لي الخير حيث كان ، ثم رضنيبه.

قال أشياخ الطريق:فمن فعل ذلك كل يوم وليلة فلا يتحرك قط في كل حركة، ولا يسكن، ولا يتحرك أحد في حقه إلاكان ذلك خيراً له بلا شك. قالوا: وقد جربنا ذلك، ورأينا عليه كل خيرلما فيه من الأدب مع الله تعالى ، والتفويض إليه. قالوا:وإذا فرغ من دعاء الاستخارة فليشرع فيما استخارالله لأجله، من فعل أو ترك مع انشراح الصدر، فإنه إن كان له فيه خير فلا بد أن الله تعالى يسهل عليه أسبابه إلى أن يحصل، وتكون عاقبته محمودة، وإن كان عليه فيه شر فلابد أن يضيق منه صدره، ويتعذر عليه أسباب تحصيله، وحينئذ يعلم أن الله تبارك وتعالى قد اختار له تركه، فلا يتألم لفقده، بل يحمد ربه على ذلك، لأنه تعالى أعلم بمصالح عبده من نفسه. قالوا:

 ومعنى قوله: ((وأستقدرك بقدرتك)) أي: إن كان لي في فعله خير فاقدرني على تحصيله بقدرتك التي تخلقها في عبادك، فإنك تقدر أن تخلق لي القدرة على تحصيله ولا أقدر، أي ليس لي قدرة أحصلهبها.

ومعنى: ((وأنت علام الغيوب)) أي: ما غابعني مما تعلمه أنت دوني.

ومعنى: ((فاقدره لي)) أي: فاخلقه من أجلي،وأظهر عينه على يدي.

 ومعنى: (( فاصرفه عني)): أي لكوني استحضرته في خاطري، حتى أنه اتصف بضرب من الوجود وهو تصوره في خاطري أي فلا تجعله يا رب حاكماً علي بظهور عينه على يدي، مع أنه ليس لي خير في فعله .

 ومعنى: ((واصرفني عنه)) أي حل بيني وبين وجوده في الخارج، واجعل بيني وبينه الحجاب الذي الوجود والعدم حتى لا أستحضره ولايحضرني.

 ومعنى: ((واقدر لي الخير حيث كان)) أيك لأنك عالم الأماكن التي لي الخير فيها من غيرها،

 ومعنى: ((ثم رضني به)) أي اجعل عندي السروروالفرح بحصوله أو بتركه ، انتهى. فاعمل يا أخي بذلك ولوفي كل أسبوع، أو شهر، أو سنة، أو سنتين، أو أكثر، وتقول: اللهم إن كنت تعلم أن جميعما أتحرك فيه، أو أسكن من يومي هذا، إلى مثله من الأسبوع الآخر، أو من الشهر الآخرأو من السنة الأخرى، وهكذا، والله تبارك وتعالى يتولى هداك ، وهو يتولى الصالحين،والحمد لله رب العالمين)).
 انتهى كلامه رحمة الله عليه ورضي الله عنه وعنا به.

وقال في لطائف المنن رحمة الله :- ومما أنعم الله به علي أني لا أسأله تعالى شيئا من أمور الدنيا والآخرة إلا مع التفويض ورد العلم إليه تعالى بعموم قوله تعالى (وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون) فأقول في دعائي : اللهم أعطني كذا وكذا إن كان فيه خير لي واصرف عني كذا وكذا إن كان فيه شر لي ثم كل شيء وقع بعد هذا التفويض كانت عاقبته محمودة من عطاء أو منع . انتهى

الحمد لله رب العالمين

May God Makes us of those who are raised by His Grace and see His work for what it is, not through our nafs (ego). 

Islamist Retreat from God

The following is an extract from the book titled "Islam without Extremes: A Muslim Case for Liberty" written by Mustafa Akyol

    "Despite all its religious brouhaha, then, Islamism was in fact a "secular" political project – as in apparent in its slogans. Egyptian activist Hasan al-Banna, who in 1928 founded the Muslim Brotherhood, which would become one of the two pillars of Islamism (along with Mawdudi's Jamaat-e-Islami), contrasted "Islam" to both socialism and capitalism and, of course, argued that it was superior to both. The problem was not only the shallowness of this rhetoric – Islam does not provide a blueprint for governance – but also its relegation of Islam to a collectivist "system," devoid of personal religiosity.

    Wilfred Cantwell Smith, the late professor of religion observed this strange trade-off  between God and politics in the study of the evolution of the Egyptian journal Majallat al-azhar from 1930 to 1948. During that time, the journal had two editors. The first, from 1930 to 1933, was al-Khidr Hussain, a traditional Muslim. He saw religion as a "transcendent idea rather than political or historical entity," and he was confident enough to criticize Muslim behavior. The journal's articles were full of either moral instructions or theological contemplations. The sublime beauty of nature, for example, was interpreted as a sign of God's majesty. God, apart from everything else, was the object of veneration.(1)

    In 1933, Farid Wajdi, an Islamist, took over the magazine, and the content became increasingly political. Wajdi's main goal was to assure his readers that Islam as a "system" was perfect, especially when compared to Western systems. "The human reality of Islam," in other words, was the new object of veneration, and "this earthly value had in some sense replaced the transcendent God." According to Smith, a "profound irreligiousness" pervaded Wajdi's journal, and God appeared remarkably seldom throughout its pages.(2)

    Quite tellingly, this retreat from God did not bring any happiness on earth. In every country where they came to power – Iran, Sudan, and Afghanistan – Islamists failed to create the heaven they promised. For it was not "Islam" in power, but totalitarianism in Islamic garb, and any totalitarianism is doomed to fail.

    Allowing Islamists to engage in this trial-and-error process is perhaps better than allowing them to cling to an untested utopia. In places where they were not allowed to compete politically, they grew more radical, and ultimately violent. In Egypt, the brutal suppression of the Muslim Brotherhood by the country's successive Herods – Nasser, Sadat, and Mubarak – created more radical offshoots of the organization. Sayyid Qutib, the Arab counterpart of Mawdudi, grew more and more strident as a result of the torture he suffered in Egypt's  terrible prisons. His consequent call for Jihad would inspire many radicals, including Ayman al-Zawahiri, who, after having his own share of Egyptian torture, became the mastermind of al-Qaeda. (3)

    The stories of these modern-day Zealots are not well known in the West – ever since some of them decided to attack the very heart of modern day Rome on September 11, 2001. Since that tragic day, concerned Americans and other Westerners have focused on and discussed "the trouble with radical Islam."

    An equally important discussion should be held on how the more inspiring interpretations of Islam will be able to flourish. We have seen that the secularist project is a part of the problem, and not the solution. The attempt to push religion out of Muslim minds creates, in its worst forms, authoritarian regimes. Even its mild forms are unhelpful, for they fall short of addressing the religious aspirations of Muslim societies, something  that is here to stay in the foreseeable future. We, after all, live not in a secularizing world but a de-secularizing one. (4)

   But we have also seen that these two extremes – secularist and Islamist Authoritarianism – were not the only options facing Muslim societies a century ago: there were also an emerging Islamic modernism that synthesized liberal politics with Muslim values. Was that an oddity of a bygone age? Or is it still a promising idea?

    This is a question many minds from all over the world, Muslim and non-Muslim, are pondering these days. And the most interesting answer comes, again, from good old Turkey."

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Some references used: 

(1) Wilfred Cantwell Smith, Islam in Modern History (Princeton, NJ: Princeton University Press, 1957), pp. 94-95; Armstrong, A History of God, p.367.

(2) Armstrong, A History of God, p.367.

(3) "For a connection between the experience of torture and radicalization, see Chris Zambelis, "Is there a Nexus between Torture and Radicalization?," Terrorism Monitor (Jameston Foundation) 6, no. 13 (June 26, 2008)."

(4) "See Peter L. Berger et al., eds., The Desecularization of the World: Resurgent Religion and World Politics (Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1999)."

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I will hopefully put in more extracts in the future that deal with the questions in the end of this section and more. =)

Tis the reason for the season Part 2 The Birth of Jesus in the Quran

In the previous part I quoted signs from the Quran that relate directly to Mary peace be upon her. Now I shall quote the tale of the Birth of Jesus peace be upon him from the Quran: 

   "The angels said, 'Mary, God gives you news of a Word from Him, whose name will be the Messiah, Jesus, son of Mary, who will be held in honour in this world and the next, who will be of those brought near to God. He will speak to people in his infancy and in his adulthood . He will be one of the righteous.' She said, 'My Lord, how can I have a son when no man has touched me?' [The angel] said, 'This is how God creates what He will: when He has ordained something He only says, "Be", and it is." [The Family of 'Imran 3: 45-47] 

   "Mention in the Qur'an the story of Mary. She withdrew from her family to a place to the east and secluded herself away; We sent Our spirit to appear before her in the form of a perfected man. She said, 'I seek the Lord of Mercy's protection against you: if you have any fear of Him!' but he said, 'I am but a messenger from your Lord, to announce to you the gift of a pure son.' She said, 'How can I have a son when no man has touched me? I have not been unchaste,' and he said, 'This is what your Lord said: "It is easy for Me - We shall make him a sign to all people, a blessing from Us."' And so it was ordained: she conceived him. She withdrew to a distant place and, when the pains of childbirth drove her to [cling to] the trunk of a palm tree, she exclaimed, 'I wish I had been dead and forgotten long before all this!' but a voice cried to her from below, 'Do not worry: your Lord has provided a stream at your feat and, if you shake the trunk of the palm tree towards you, it will deliver fresh ripe dates for you, so eat, drink, be glad, and say to anyone you may see: "I have vowed to the Lord of Mercy to abstain from conversation, and I will not talk to anyone today."' 

    She went back to her people carrying the child, and they said, 'Mary! you have done something terrible! Sister of Aaron! Your father was not an evil man; your mother was not unchaste!' She pointed at him. They said, 'How can we converse with an infant?' He said: 'I am a servant of God. He has granted me the scripture; made me a prophet; made me blessed wherever I may be. He commanded me to pray, to give alms as long as I live, to cherish my mother. He did not make me domineering or graceless. Peace was on me the day I was born, and will be on me the day I die and the day I am raised to life again.' Such was Jesus, son of Mary." [Mary 19: 16-34]

  "Remember the one who guarded her chastity. We breathed into her from Our Spirit and made her and her son a sign for all people." [The Prophets 21:91]

Tis the reason for the season Part 1 Who is Mary in the Quran?

I would like to share with you three passages of the Quran relating to Mary peace be upon her, let it not be said I didn't blog for Mary & Jesus. A most beloved people to our Lord. 


Note: The family of 'Imran mentioned is attributed to the family of Mary peace be upon her

"God chose Adam , Noah, Abraham's family, and the family of 'Imran over all other people, in one line of descent - God hears and knows all. 'Imran's wife said, 'Lord, I have dedicated what is growing in my womb entirely to You; so accept this from me. You are the One who hears and knows all,' but when she gave birth, she said, 'My Lord! I have given birth to a girl' - God knew best what she had given birth to: the male is not like the female - 'I name her Mary and commend her and her offspring to Your protection from the rejected Satan.' Her Lord graciously accepted her and made her grow in goodness, and entrusted her to the charge of Zachariah. Whenever Zachariah went to see her in her sanctuary, he found her supplied with provisions. He said, 'Mary, how is it you have these provisions?' and she said, 'They are from God: God provides limitlessly for whoever He will.'" [The Family of 'Imran 3: 33-37]

"The angels said to Mary: 'Mary, God has chosen you and made you pure: He has truly chosen you above all women. Mary, be devout to your Lord, prostrate your self in worship, bow down with those who pray.' This is an account of things beyond your knowledge that We reveal to you: you were not present among them when they cast lots to see which of them should take charge of Mary , you were not present with them when they argued [about her]. " [The Family of 'Imran 3:42-44]

"Mary, daughter of 'Imran. She guarded her chastity, so We breathed into her from Our spirit. She accepted the truth of her Lord's words and Scriptures: she was truly devout" [Prohibition 66:12] 

Next part to come soon! On the pregnancy & birth of Jesus peace be upon him  =) 

The first conflict among men

Found this amazing passage from the Quran =) it opened my eyes:

"Tell them the truth about the story of Adam's two sons: each of them offered a sacrifice, and it was accepted from one and not the other. One said, 'I will kill you,' but the other said, 'God only accepts the sacrifice of those who are mindful of Him. If you raise your hand to kill me, I will not raise mine to kill you. I fear God, the Lord of all worlds, and I would rather you were burdened with my sins as well as yours and become an inhabitant of the Fire: such is the evildoers' reward.' But his soul prompted him to kill his brother: he killed him and became one of the losers. God sent a raven to scratch up the ground and show him how to cover his brother's corpse and he said, 'Woe is me! Could I not have been like this raven and covered up my brother's body?' He became remorseful. On account of [his deed], We decreed to the Children of Israel that if anyone kills a person -unless in retribution for murder or spreading corruption in the land- it is as if he kills all mankind, while if any save a life it is as if he saves the lives of all mankind." - [ The Feast 5: 27-32]

I would love to explain what I got from it, but I fear restricting it's full picture with my small views.

God Vs Tyranny

The following is a passage from the word of God as I believe it to be, showing the attitude of God toward tyranny and how those who submit to him should act toward those who deny us freedom:

   "(6)But man exceeds all bounds (7)when he thinks he is self-sufficient: (8)all will return to your Lord. (9)Have you seen the man who forbids (10)[Our] servant to pray? (11)Have you seen whether he is rightly guided, (12) or encourages true piety? (13)Have you seen whether he denies the truth and turns away from it? (14)Does he not realize that God sees all? (15)No! If he does not stop, We shall drag him by his forehead (16)his lying, sinful forehead. (17)Let him summon his comrades; (18)We shall summon the guards of Hell. (19)No! Do not obey him: bow down in worship and draw close." [The Clinging Form 96: 6-19]