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The Cow & EM Junnaid

vikashshah — Thu, 04 Sep 2008 16:20:39 +0000

One Sufi mystic, Junnaid, was going to the mosque with his disciples. On the road, they saw a man who was trying to move his cow. It was apparent, clear that the man was absolutely new at the job. He was doing hard work, pulling the cow with the rope, but the cow was stronger. She was backwards. He would manage somehow to pull her one foot, and she would back up two feet.

Junnaid and his disciples stood there... because that was the method of Junnaid, to use actual situations in life for teaching. He said, "This man has done no harm to the cow. He is taking her home, where food will be ready, shelter will be ready; a cozier, warmer place will be ready -- but why is the cow reluctant? Why is she feeling annoyed, irritated, humiliated? Rather than going home with him, she's FIGHTING!"

Junnaid said this to his disciples and the servant who was taking the cow was also listening. Junnaid said, "There is an art that, even in the smallest job like this, is needed. This man has good intentions but has no understanding of how the mind of man or animals functions. He's creating a reaction. He's making the cow an enemy."

He said to the man: "This is not the way. You are new; you just stand aside and I will show you what has to be done."

And he went into his house, brought out a bundle of green grass, and just walked ahead of the cow -- not even a rope on the neck of the cow. He simply walked. Sometimes he went slowly, and when the cow would come too close he would go fast, almost running. The cow would start running.

When he came back, he said, "This is the situation of every human being. Society has created so many reactionary attitudes that he goes on doing things which are harmful to himself, and he goes on doing them the wrong way."

Inspirational - inside Sarmad's tomb in Delhi

Raza Rumi — Thu, 04 Sep 2008 15:27:48 +0000

Bljesak misli

Panorama — Wed, 03 Sep 2008 08:32:51 +0000

Dželaludin Rumi je najveći mistički pjesnik islama, a može se kazati bez straha od pretjerivanja da mu nema ravna u sklopu mističke literature uopće. Bilo je mistika, kako na Istoku tako i na Zapadu, čija iskustva u carstvu duha mogu biti ravna duhovnim percepcijama Rumija, ali se njihova emocionalna ili intuitivna strana ne mogu staviti s njegovima. Rumijeva jedinstvenost, nužda, počiva na osobenu jedinstvu razuma i dubokoga religijskog iskustva. Muslimanski svijet gaj e počastio titulom Maulawi-i Ma'nawi (Doktor Značenja), dakle, religijskim učenjakom koji je sposoban za filozofiranje, onime koji može prodrijeti u značenje fizičkih i duhovnih fenomena i bez teškoća skinuti veo privida kako bi se zagledao u zbilju izvan njih. U dijalektici je ravan Sokratu i Platonu ali, kao da je uvijek svjestan činjenice da je logika jedna nadoknada za život.

Muhammad Hakim, Abdullah Rihaw - Chant Soufi De Syrie - Khummarî

Mevlana Dželaludin Rumi (u turskim izvorima pisan kao Mevlana Celâluddin Mehmet Rumi; u arapskom pisanom obliku poznat kao: مولانا جلال الدين محمد بلخى, Mawlānā Džalāl ad-Dīn Muhammad Balkhī ili جلال الدين محمد رومي Džalāl ad-Dīn Muhammad Rūmī; 30. septembar, 1207 – 17. decembar, 1273; na farsi i arapskom jeziku, naslov Mevlana znači "naš vodič" ili '"naš gospodar") bio je turski sufi, perzijski pjesnik, učenik prava, teolog i učitelj tasavufa. Rođen je Balkhu, gradu u današnjem Afganistanu, a umro je u Konyi, današnja Turska. Ime "Rumi" dobio je zbog toga što je život proveo u Rumu, današnja srednja Anadolija.

Počnimo kratkim biografskim pregledom ovoga genija, da bismo odredili njegovu osnovu i utjecaje koji su ga uobličili. Rođen je 604/1207. za vrijeme vladavine Muhamed Hvvarizm Šaha čija imperija se protezala od Urala do Perzijskog Zaliva i od Eufrata do Inda. Njegova familija je ovdje bila nastanjena već nekoliko generacija. Kako je Balh bio u Perzijskoj oblasti, a Rumi pisao na perzijskome jeziku, savremeni iranski učenjaci kažu da pripada iranskoj naciji. Turci ga, pak, svojataju, jer je već poslije njegove rane mladosti, familija odselila u Anadoliju; kako je, pak, Anadolija ranije bila dijelom Rimskoga carstva, veliki je mistički pjesnik nazvan Rumi, što znači Rimljanin. Arapi su ga mogli nazvati Arapom jer u vrhu njegova genaologijskog stabla nalazimo velikoga halifa abu Bakra, prvoga Poslanikovog nasljednika. Duh Rumija, univerzalnog mistika, mora da se smješka svima ovim svojatanjima: u jednoj od svojih pjesama on kaže da je nebo njegova prava otadžbina kojoj moli da se vrati. U drugoj pjesmi on traži od svojih sljedbenika muslimana ono što je tražio od sebe sama: »Kao što moja otadžbina nije Hurasan niti bilo koje mjesto na Istoku ili Zapadu tako, prema vjerovanju, nisam Jevrej, niti zoroastrijac čak niti musliman, kako se taj pojam općenito razumije.«

Nemoguće je staviti ikakvu etiketu na genija poput njega: za njegova života okrutna opozicija bila je krajnje podozriva prema njegovim vjerovanjima a neke njegove prakse žigosane su kao novotarija i odstupanje. Postoji dovoljan materijal o njegovim vjerovanjima i izjave koje ga osuđuju kao jeretika pred sudom inkvizicije. Njegovi biografi navode jedan događaj koji baca svjetlo na njegovu širokogrudnost. Pričalo se da je poglavar ortodoksnih teologa planirao da ga diskredituje angažujući ga u jednoj kontroverzi kako bi on iskazao svoju jerez. Na samome početku, od Rumija je traženo da se izjasni kojoj od sedamdeset i dvije sekte se priklanja; Rumi je dao sasvim neočekivan odgovor - da vjeruje u sve njih, jer da »ima istine u svakoj od sekti koja je preuveličana i iskrivljena fanatičnom bulumentom slijepih sljedbenika«. Teolog je bio u škripcu ne znajući kako da se uhvati ukoštac s čovjekom koji ima tako neodređen stav. Ljutit na takav zbunjujući odgovor, teolog je u nastupu bijesa izjavio da je to znak da je on jeretik i ateist. Odgovor na ovo još je više uznemirio teologa: Rumi je rekao da on prihvata čak i takav sud o sebi.

Reče voda nečistomu: "Dođi!" Reče nečisti vodi: "Stid je moj prevelik." Odgovori mu voda: "Kako će se bez mene oprati tvoj stid?

Reče jednom neki čovjek: "Ovaj bi svijet bio divan, kad ne bi bilo prijetnje smrti." Prijatelj mu odgovori: "Bez smrti, ovaj zbrkani svijet ne bi valjao ni šupljega boba. Bio bi poput neobrana kukuruzna klipa u polju, jalov i zanemaren, sa zrnima koja neće služiti za hranu. Ono što je zaista smrt, ti si pomiješao sa životom, i svoje si sjeme posijao u neplodnu zemlju."

Kad bi netko kazao čedu u majčinoj utrobi: "Gle, tamo vani uređen je svijet, zemlja je čarobna, širom raskriljena, bogata nebrojenim milinama, i stvarima ukusnim za jelo; po njoj planine, mora, i livade, mirisni voćnjaci, vrtovi, i plodne njive, a nad njom veličajna nebesa, suncem obasjana, zrake mjesečeve, i svjetlo bezbrojnih zvijezda; čuda su njena i divote riječima na nedohvatu, pa zašto onda ti, pijući krv, i dalje ostaješ u ovomu tijesnom zatvoru nečistoće i bola?" A što može čedo nego da ti gluho uho okrene, u posvemašnjemu nevjerju, jer slijepi nemaju mašte. Ono nikada nije iskusilo ništa izvan maternice, i ne može zamisliti takav svijet. Pa stoga, kad sveci u ovomu svijetu kazuju o svijetu onostranu bez mirisa i boje, nitko ih ne sluša; privrženost tjelesnu svijetu golema je zapreka, baš kao i čedu glad za krvlju, koja ga hrani u utrobi majke.

Neki je čovjek pošao kod zlatara. "Daj mi vagu," reče, "kako bih mogao vagnuti svoje zlato." "Odlazi," reče zlatar. "U mene nema sita na prodaju." "Daj mi vagu," ponovi čovjek, "i prestani se ovako neumjesno šaliti." "U mojemu dućanu nema metle," odgovori zlatar. "Dosta, dosta!" povika čovjek. "Ni riječi više od ovih šala! Daj mi vagu koju sam tražio. Ne pravi se gluhim, i prestani govoriti u zagonetkama." "Čuo sam što si rekao," odvrati mu zlatar, "niti sam gluh, niti djetinjarim. Znam ja što si tražio, ali gle, ti si drhturavi starčić. Ruke ti se tresu, a ono se tvoje zlato sastoji od najsitnijega trunja, pa će ti se rasuti. Onda ćeš ti reći: "Donesite mi metlu, da izmetem svoje zlato iz prašine." Pa kad pometeš zlato na hrpicu, vidjet ćeš da se ono pomiješalo sa prašinom; pa ćeš zaiskati sito. Ja sam tvoj kraj posve sagledao već na početku. Idi sada, i neka ti je dobar dan!" Na početku pothvata razaberi mu kraj, da se ne bi kajao u Sudnji dan!

Pametni žele nadzor nad sobom; djeca žele slatkiše.

"Zbog mojega prekrasnoga perja trpim na stotine nevolja", žalio se paun. "Ptičari mi postavljaju prugla, lovci me gađaju, a sve zbog perja. Budući da u mene nema ni snage ni samonadzora da bih sebe zaštitio, bilo bi mi bolje počupati perje. Ono stalno napastuje moju gordost." Ljudska darovitost i postignuća vode u pad duhovno slabe. Slobodna volja vodi k dobru samo kad se njom služi netko, u koga ima samonadzora, i tko je bogobojazan. Samonadzorom i ćudorednom zaštitom, duhovna se snaga takve osobe pojačava kad se ova služi slobodnom voljom. Ako nema ni samonadzora ni ćudoređa, onda bi se valjalo kloniti slobodne volje, prije no što se s njom ne zastrani u grijeh.

Kad teret utovariš u lađu, činiš to u dobroj vjeri da ti lađa neće potonuti, da će sretno stići na drugu obalu – a ne znaš hoće li. Kažeš li: "Neću se ukrcati dok zasigurno ne saznam što mi slijedi", tada nećeš obaviti nikakav posao: jer tajna te dvije sudbine nikada se ne otkriva. Trgovac malodušni niti gubi, niti dobiva; ne, on gubi, jer ostaje bez svojega bogatstva. Samo oni gorljivi u svojoj potrazi, oni koji vjerno traže plamen, naći će svjetlost. Budući da svaki pothvat polazi od nade, vjera je zacijelo najvrijedniji doseg nade, jer vjerom se osvaja spasenje.

Pođe lav sa zecom na zdenac, i zagleda se u nj. Ugleda vlastiti lik, i kraj njega tustoga zeca. Netom je spazio svojega "protivnika", pusti on zeca, a sam skoči u zdenac. Pade u jamu koju je sam sebi iskopao: njegovo je zlosilje po njemu uzvratno udarilo. O čitatelju, mnoge pogreške koje u drugima vidiš, zapravo su tvoje vlastite, u bližnjima odražene! U drugima vidiš sve što si sam – vidiš svoje licemjerje, zlobu, i drskost. Te mane nad kojima se zgražaš, zbiljski su tvoje vlastite, ali ih u sebi ne vidiš tako jasno, inače bi sebe svom dušom zamrzio. Poput lava koji napada svoj odraz u vodi, ti samo sebi štetiš, o budalasti čovječe. Kad padneš na dno bunara svoje vlastite prirode, tada ćeš znati da je greška u tebi. Kao što prorok reče: "Vjerni su zrcalo jedni drugima."

Kad osoba samozaljubljena vidi da netko griješi, osjeti gdje se u njoj podiže plamen pakla. Svoju paklenu gordost naziva obranom vjere; ne prepoznaje drskost vlastite duše.

¨Mnogi taj čovjek čini djela pobožna s očima uprtim put pohvale i nagrade. To je zapravo prerušen grijeh. Ono što takvi pobožnici smatraju čistim, uistinu je prljavo.

¨U svojoj se zavisti žališ: "Ja vrijedim manje od toga i toga. Njegova veća vrijednost pojačava moju manje-vrijednost. Zaista, zavist je porok; sama po sebi gora je od ikakve manjevrijednosti.

¨Jednoga dana miš dograbi devinu uzdu, i, oponašajući čovjeka, krene pred devom kao predvodnik. Jer ga je deva spremno slijedila, miš se zaludi mišlju o svojoj važnosti. Bljesak te misli ošine devu. "Naprijed, samo uživaj," progunđa deva. "Ja ću ti već pokazati." Uto stigoše do obale široke rijeke, pa naglo zastadoše. "Vodiču preko brda i dola," reče deva, "zbog čega smo zastali? O čemu li se radi? Kreni naprijed kao što čovjek čini! U rijeku zagazi! Ti si moj voditelj i čelnik; ne zastaj na pola puta, ne gubi korak!" "Ali ova je rijeka široka i duboka," reći će miš. "Strah me je. Sva je prigoda da ćemo se utopiti." "Hajde da vidim koliko je duboka," reče deva, i hitro zagazi u rijeku. "Voda mi doseže samo do koljena," nastavi. "Slijepi mišu, čemu briga? Zbog čega si se usplahirio?" "Tebi je mrav, a meni je zmaj," odvrati miš. "Velika je razlika između tvojega i mojega koljena. Ako voda doseže do tvojega koljena, razborita devo, onda ona mjeri pune dvije stope iznad moje glave. "Sljedećega puta ne budi ovako drzak," reče deva, "da ti iskre mojega gnjeva ne bi sažgale i dušu i tijelo. Oponašaj miševe kakav si sam; neka se miševi ne nameću devama." "Kajem se," kaza miš. "Za ime Božje, prenesi me preko ove strašne vode, hoćeš li?" "Slušaj me," odgovori deva, sažalivši se na miša. " Popni mi se na leđa i sjedni na moju grbu. Ovaj je dio puta meni povjeren; mogla bih prenijeti stotine tisuća takvih kakav si ti." Budući da nisi vladar, budi jednostavan podanik; budući da nisi kapetan, ne zapovijedaj kretanjem broda. Budući da nisi prorok, idi tragom onih koji od tvarnoga predjela putuju u duhovni. Budući da nisi usta za Božju riječ, budi za nju uho.

ZASPAO LJUBAVNIK

Davno nekad jedan ljubavnik bijaše,

Koga zbog vjernosti njegov vijek stavljaše.

Godinama bese u čežnji i strahu,

Kraljica ga željnog držaše u šahu.

Najzad, šta ko traži tom se i dovine,

Svakom ko se strpi znak radosti sine.

„Dođi noćas!" reče draga jednog dana,

„Tvoja žarka želja već je uslišana!"

U toj i toj sobi sjedi do ponoći,

A u ponoć ja ću bez poziva doći!"

Covjek zakla žrtve, razda milostinju,

Jer mu mjesec sreće iz oblaka sinu.

A kad noć se spusti u tu sobu pođe,

Čekajuć' da draga na sastanak dođe,

Sedeo je, ček'o . . . al se san prikrada . . .

Klone čudni dragan, kud' ćeš većeg jada?!

Jedan sat je bdio, pa ga san prevari;

Da ljubavnik zaspi, o da čudne stvari!

U to stiže draga čim je ponoć bila,

Što je obećala to je ispunila.

Kada vide dragog kako tvrdo spava,

Otkinu mu lako parče od rukava,

Šačicu oraha u njedra mu stavi Rekav':

„Ti si dijete, de se igrom bavi!".

Kad u ranu zoru dragan iz sna skoči,

Orahe i rukav spaziše mu oči:

„Naša gospa, reče, prevarila ne bi,

A to što nas snađe pripišimo sebi."

Napomena: pred sobom imate neuglednu kompilaciju tekstova koji objašnjavaju, pojašnjavaju i prikazuju djelo i osobu Dželaludina Rumija. Kompilacija je nastala, naravno, pretraživanjem interneta, a citati su sa http://www.mullasadra.com i iz [brošure?] "Rumi.Blago njegova duha, prevela Vesna Krmpotić, odabrala Juliet Mabey" koja se, opet naravno, može pronaći na internetu.

Exclusion of Muslims By Dr. J. S. Bandukwala

ghulammuhammed — Tue, 02 Sep 2008 17:32:42 +0000

Exclusion of Muslims

By J. S. Bandukwala

The Prophet of Islam was aware of India, once remarking that there is a fragrant breeze coming from India. Islam reached India almost immediately after his passing away in 632. The long Western coast had trade links with the Arabs, much before the arrival of Islam. The Islamic injunction of fair and honest trading, impressed the local people. Many Arabs settled down in Kerala, marrying local women. Shia Sufis converted many Brahmins and Rajputs in Gujarat. Four hundred years later, invaders came from Central Asia. They were followed by Sufi Syeds from Arab lands, escaping persecution from the Abbasid Caliphs. The most prominent was Khawaja Moinuddin Chisti (1142 – 1236), preaching love of God , combined with equality, brotherhood and concern for the poor. Millions, particularly from the lowest strata of society, responded to his teachings, and that of other Sufis such as Khwaja Bande Nawaz in the South, Nizamuddin Aulia and Baba Farid in the North. The Guru Granth Sahib extensively refers to Baba Farid. The foundation stone of the Golden temple was laid by Mia Mir. Sufism had a tremendous influence on the Bhakti movement, producing such spiritual figures as Guru Nanak, Kabir and Mirabai. Today the Muslim population in South Asia is about 500 million. That is about one third of the world Muslim population. Almost all these Muslims have forefathers of local origin, who converted to Islam. A miniscule are of non South Asian origin. The discrimination against Muslims is rooted primarily in this conversion, mostly from Dalit and backward classes. Six hundred years of Muslim rule widened this gulf. The religious policies of Muslim rulers ranged from the most liberal Akbar to his ultra orthodox great grand son Aurangzeb. Frequently Muslim kings fought Hindu rulers, such as Maharana Pratap and Shivaji. In due course these kingly wars were viewed as religious wars between Muslims and Hindus, widening the communal divide. This historical twist fails to notice that Shivaji’s general was a Muslim, while the Mughal general was a Hindu. But perhaps the most vital factor was the upper caste resentment at the large scale conversion of lower castes into Islam. This is the genesis of the communal hatred we see today.

As the Mughal Empire weakened, Muslims comprised a small elite of Nawabs and zamindars. There was no middle class. Most Muslims were economically and socially backward. Conversion to Islam gave them a sense of equality and identity within a larger Muslim world. But it had no effect on their living standards. Islam was superimposed on the caste structure. The Hindu dhobi became a Muslim dhobi. But he still remained a dhobi. The caste structure of Hinduism became the jamaats of Muslims. Marriage was strictly within the jamaats. Often even burial grounds were on jamaat lines. This was against a basic feature of Islam that all Muslims were brothers, as witnessed in the marriage of the Prophet’s cousin Zainab with Zayd, a former slave.

The rise of the British saw Muslim elite lose political power. In their resentment they turned their back on anything Western, particularly the English language and science. They clung to a shadowy world of Persian language and culture, and to a princely lifestyle, they could no longer afford. A total lack of vision can be gauzed by their refusal to accept a British offer to open an English medium college. They demanded a Persian medium college. Around this time the British offered Hindus a Sanskrit college. They declined asking for an English medium college. Note the sharp contrasts in their responses. The 1857 mutiny ended Muslim rule. The British, replacing the Mughals, were especially harsh on the Muslims, who reacted by withdrawing further into their shell. Any attempt at an English education was strongly opposed and even declared as un-islamic. The great Sir Syed Ahmed, the founder of Aligarh was vilified and offered a garland of shoes. On the other hand Hindus responded most enthusiastically to Western education. Within a few decades there was a marked contrast between widespread Muslim poverty and decay, and a vibrant Hindu middle class. This Hindu awakening found expression in the founding of the Indian National Congress in 1885. But the Muslims largely kept aloof. Sir Syed Ahmed was wary of antagonizing the British. His focus was only on the uplift of the community, and that required building bridges with foreign rulers. The religious divide soon became a political divide, with the partition of Bengal in 1905. Hindus opposed it strongly. Muslims favoured it, reflecting the nature of East Bengal, with Hindu zamindars and Muslim landless. After the First World War, Hindu aspirations for self government were turned down by the British. Resentment, led to harsh measures culminating in the Jalianwala Baug tragedy. This brought Mahatma Gandhi into the national limelight. Sadly this coincided with the British deposing the last Turkish Sultan, who as Khalifa was also the nominal head of the Muslim world. Indian Muslims reacted most strongly to this loss. The khilafat movement was born. Gandhiji sensed an emotional issue that would bring Muslims into the national mainstream. He offered Congress support for Khilafat. The result was a deluge of orthodox maulanas into the Congress, and the exit of its principal liberal figure Jinnah. The later was bitter about his eclipse from national politics. This bitterness contributed years later to the partition of the country. Equally important, Muslim leadership passed into the hands of maulanas, and it has largely remained so ever since. The khilafat movement died within a few years. But the damage had been done. Religion and politics were mixed in a deadly concoction. Moplah riots in Kerala followed, leading to the birth of the Hindu Mahasabha and the RSS. Inspite of Gandhiji’s attempts to project Sarva Dharma Sadbhav, the two communities drifted apart. The end result was partition, with frightening brutalities and a migration of millions across the borders.

Gandhiji’s assassination and Nehru’s stress on science and humanism cooled the communal fires. But this social peace lasted barely fifteen years. With Nehru’s death, and the constant irritants of Pakistan and Kashmir, the Hindu Muslim divide widened once again. Electoral politics, vital to a democracy, was also the incentive to inflame communal passions. Caste politics with the coming of Mandal, threatened the BJP hold on its Hindu vote bank. In response the Ayodhaya movement was launched. The last twenty five years have been most difficult for Indian Muslims. They are under a constant physical threat and mental stress.

The situation is particularly grim in a state like Gujarat that has become a laboratory of Hindutva. My own house has been attacked four times, the last time in 2002 it was completely destroyed. My daughter and I just escaped certain death. I have been in prison three times. Post Godhra saw an elected Government sponsor the mass killings of Muslims. This had never happened before in free India. The poison goes beyond Narendra Modi. For years the Gujarati language media, would carry provocative articles against Muslims. Repeated requests to the Press Council to stop this yellow journalism had no effect. Gujarati intellectuals would write long articles on the need to civilize the barbarian trends in the Muslim community. This author made numerous public appeals to persuade top Gujarati religious figures to express remorse for the horrors of 2002, in particular the rape and killing of Muslim women using trishuls, while shouting Jai Shri Ram. There has been no response. Honestly I have often wondered what has happened to this society that once produced a Mahatma.

Politically Muslims have no voice in Gujarat. Although the Muslim population in Gujarat is about 10 %, the communal polarization is so deep that it is impossible for a Muslim to win a significant election. With the rise of Hindutva, Gujarat has not elected any Muslim to the Lok Sabha, nor has there been a Muslim Minister in Gujarat. Since the coming to power of Narendra Modi, most Muslim officers have been sidelined. In national perspective, the hatred shown by the Gujarat BJP towards Muslims has poisoned relations between Muslims and the saffron party. All over the country, Muslims tend to vote strategically such that the BJP loses. This has been exploited by other parties to avoid doing anything substantial for Muslims, other than talk about protecting them from the BJP. The Islamophobia of the BJP has hurt Muslims tremendously. It also puts a brake on BJP winning elections. More important it damages the democratic basis of our
country.

The situation could have been rectified substantially if the lower judiciary in Gujarat had been just and fair. Sadly case and after case against those accused in the post Godhra riots were thrown out, due to a deliberate sloppy police investigation, combined with Public Prosecutors appointed from the VHP. Even so notorious a person as Babu Bajrangi, who in a TV sting operation confessed to having slashed the pregnant Kauserbanu, to kill both the unborn and the mother, was granted bail by a High Court Judge. Later this same Judge was appointed on the Nanavati Commission to examine the causes of the riots. How can we have any faith in such a Judge? On the other hand the draconian POTA law was applied on about 270 people in Gujarat. Of these 269 were Muslims. Those arrested for the Sabarmati train burning, are languishing in jail for the past six years. The Government case is so weak, that it deliberately delays bringing it before a Court of law. Since the expiry of this law, the Gujarat Government has passed another POTA type Bill, which has not so far been signed by the President. It is called GUJCOC. It allows any confession made before the police as admissible before a Court of law. With the strong anti Muslim bias of the police force, one can well imagine the third degree methods that will be used to force any confession desired by the authorities. I just hope the President withholds his consent to this Bill.

The recent Ahmedabad blasts have been tragic. In Islam terrorism is strongly condemned in Surahs 5, 6, 17 and 25 of the Quran. Life is given by the Creator and it is sacred and no individual has a right, to take it away, except in the course of justice. To kill an innocent is a sin that will deserve double punishment from Allah. Tragically many victims of 2002 are filled with burning revenge. I urge these youth to look for justice in the majesty of Allah. But they must never hurt innocents.

History tends to divide. Geography forces us to unite. 150 million Muslims are spread over every state, district and taluka of this country. There is no alternative but to live in communal harmony with our 800 million Hindu brothers. Muslims must play their part in making a success of the idea of India. After all which country in the world can claim a Father of the Nation who laid his life for its minorities? Muslims must realize that all Hindus are not supporters of the RSS. India is secular because of these Hindus. We must do everything possible to win their goodwill. Without diluting our roots in Islam, we must make adjustments in our world view and our own life styles. One sad aspect is the decline in Sufi beliefs among Muslims. Sufism enabled a reconciliation of different philosophical and religious tenets in India. It brought Muslims closer to Hindus. Under increasing threat from Hindutva, Muslims have sought to reassert their distinct identity in appearance. They are also moving away from Sufism. In the process they are distancing themselves from those non RSS Hindus, whose friendship is essential for their own welfare. This may damage secularism in the country, and ultimately hurt the Muslims of India.

Muslims must emulate the gentler, warmer and nobler nature of the Holy Prophet: his integrity, his simplicity, his laughter with children, and his concern for women, the old and the sick. Somehow we have drifted away from the life of the Prophet. A society is judged by how it treats its women. Muslim men have not realized the psychological damage the practice of triple talaq does to women. It is a sword that hangs over every woman. The Quran refers to talaq in (2,226 / 232) and also (65, 1/ 7), with the clear stipulation that the process be spread over a period of about four months. This is to prevent any misuse by anger or pettiness. There is no mention at all of instant triple talaq. The Quran directs the husband to treat his divorced wife with dignity, honour and kindness. Horribly women are divorced on the telephone, or in a drunken state, or for not cooking the right type of meal. Tragically it is considered valid by our Muftis.

This is wrong in religion. It is also against all the tenets of human rights, and we must condemn the same. Similarly polygamy is mentioned in the Quran (4, 3) wherein a man is allowed to marry up to four wives. But it stipulates that they must all be treated just and fair. The very next sentence says that even if you try to be just, you will not be able to do so. This implies monogamy is the rule in Islam. Polygamy is permitted only under extreme conditions. In Islam a child is conceived when an egg meets the sperm. Allah gives it a soul. Hence Islam treats abortion as murder. But coitus interruptus was sanctioned by the Prophet. This method just stops the egg meeting the sperm. Then why do we oppose family planning, when it does the same work?

Hindutva has led to the impossibility of Muslims finding residential accommodation in most Hindu areas. This is very true of Gujarat. Strangely it is also true in cosmopolitan cities like Mumbai. The result is a ghettoisation, with Muslims forced to live in highly congested areas, with poor water supply, drainage disposal, bad roads and equally shabby public transport. I would urge Muslims not to complain. They should plan and develop their own areas such that essential facilities are provided. If necessary use community funds. Trees must be planted and properly watered. Cleanliness must be maintained. They must learn to use their electoral power to secure these rights. As an example the Juhapura locality in Ahmedabad has about 3 lakh Muslims, most of them migrants from riot prone parts of the city. Juhapura had no banks, as it was classified as a ‘negative rating’ by bureaucrats. We fought this issue for years, up to the level of the Prime Minister, the Finance Minister and the RBI. Friendly members of Parliament were persuaded to ask questions on the subject. Finally we succeeded.

Quality education is the highest priority of Muslims. That implies stress on English, Maths and Science. There has been a sharp rise in the number of Muslim students attending schools and college. Our focus must be on professional courses, such as engineering, management and medicine. That is the only way the Muslim community can come out of its present miserable state. I am totally against any form of reservation, which is ultimately a crutch that hurts the sound healthy evolution of a society. I am horrified at the mad rush for ‘backwardness’, and I pray my community avoids that pitfall.

At this stage it is best that Muslims stay away from power politics. The experience of the last sixty years is that Muslim leaders, who join political parties, do gain at a personal level. We have had Muslim Presidents, Vice Presidents, Cabinet Ministers and Governors. Sadly they are so scared of being branded communal that they just completely avoid the community. Muslims must treat the vote as a sacred power, and use it wisely and hopefully for the best candidate. That requires that the BJP come out of its hate Muslim politics. Hopefully that day will dawn. That will be the highest tribute they can pay to Gandhi who laid his life so we can usher in the idea of India.

The Prophet's Ramadan Sermon (pbuh)

darvish — Tue, 02 Sep 2008 02:07:45 +0000

Salaam and Greetings of Peace:

A Sermon on the Last Friday of Sha’ban on the Reception of the Month of Ramadan (reposted from last year).

“O People! Indeed ahead of you is the blessed month of Allah. A month of blessing, mercy and forgiveness. A month which with Allah is the best of months. Its days, the best of days, its nights, the best of nights, and its hours, the best of hours. It is the month which invites you to be the guests of Allah and invites you to be one of those near to Him. Each breath you take glorifies him; your sleep is worship, your deeds are accepted and your supplications are answered. So, ask Allah, your Lord; to give you a sound body and an enlightened heart so you may be able to fast and recite his book, for only he is unhappy who is devoid of Allah’s forgiveness during this great month. Remember the hunger and thirst of the day of Qiyamah (Judgement) with your hunger and thirst; give alms to the needy and poor, honour your old, show kindness to the young ones, maintain relations with your blood relations; guard your tongues, close your eyes to that which is not permissible for your sight, close your ears to that which is forbidden to hear, show compassion to the orphans of people, so compassion may be shown to your orphans. Repent to Allah for your sins and raise your hands in dua during these times, for they are the best of times and Allah looks towards his creatures with kindness, replying to them during the hours and granting their needs if he is asked …

“O People! Indeed your souls are dependant on your deeds, free it with Istighfar (repentance) lighten its loads by long prostrations; and know that Allah swears by his might: That there is no punishment for the one who prays and prostrates and he shall have no fear of the fire on the day when man stands before the Lord of the worlds.

“O People! One who gives Iftaar to a fasting person during this month will be like one who has freed someone and his past sins will be forgiven. Some of the people who were there then asked the Prophet (s): “Not all of us are able to invite those who are fasting?”

The Prophet replied: “Allah gives this reward even if the Iftaar (meal) is a drink of water.” “One who has good morals (Akhlaq) during this month will be able to pass the ‘Siraat’ … on the day that feet will slip … “One who covers the faults of others will benefit in that Allah will curb His anger on the day of Judgement … “As for one who honour an orphan; Allah will honour him on the day of judgement, “And for the one who spreads his kindness, Allah will spread His mercy over him on the day of Judgement. “As for the one who cuts the ties of relation; Allah will cut His mercy from him … “Who so ever performs a recommended prayer in this month Allah will keep the fire of Hell away from him … “Whoever performs an obligatory prayer Allah will reward him with seventy prayers [worth] in this month. “And who so ever prays a lot during this month will have his load lightened on the day of measure. “He who recites one verse of the Holy Quran will be given the rewards of reciting the whole Quran during other months.

“O People! Indeed during this month the doors of heaven are open, therefore ask Allah not to close them for you; The doors of hell are closed, so ask Allah to keep them closed for you. During this month Shaytan (Satan) is imprisoned so ask your Lord not to let him have power over you.”

Ya Haqq!

Teachers, Successors

Shamcher — Mon, 01 Sep 2008 20:22:42 +0000

From various correspondence:

You opened your eyes and let me look into your mind and beyond to your heart and soul. A "thank you" is too feeble to express my feeling. Didn't you give me glimpse of The ONLY BEING?

And "manners" - are signs of the heart.

Please forgive me when, like that sufi in one of Idries Shah's stories, I tell some people what they want to hear, because, as this sufi explained, "I am not his teacher, so I just support his belief in his own way, which is all he can take."

In the West, discipleship are not and cannot be exactly as in the East. Pir-O-Murshid learned this gradually, painfully, but at last perfectly. There will always be different degrees of discipleship, not merely "mureeds and true mureeds" but a million finely distinguishable degrees.

No "successor" is a copy of the predecessor.

You have no slightest obligation to admire or approve what one pir thinks or does, not, for that matter do you need to criticise him, but, like me, you see the flame from within your own heart and so you can storm ahead and work and suffer all kinds of people, the devoted pir–worshippers , the equally devoted God–worshippers who see no "pir".

(Click here for a random post from somewhere else in this blog.)

The "vu cumprà" and the fishing crisis in Senegal

marranci — Mon, 01 Sep 2008 17:28:50 +0000

Recently I have been in Italy. Many things have changed since I was last there. Yet one of the features of the hot Italian summers, the so called ‘vu cumprà’ (literally ‘do you want to buy?’) were indefatigably patrolling the empty streets of Italian cities or the busy shores of the increasingly expensive (and restrictive) bathing establishments.The so called ‘ vu cumprà’ are in majority Senegalese immigrants, whom use the summer to sell their, often fake, products while looking for a more remunerative job, or while trying to collect enough money to send to their families for the winter. It is not a nice work to do, particularly in a country such as Italy that is facing a very aggressive anti-immigrant and anti-Muslim campaign. To be Senegalese means to be both.

At the same time, we have to recognise that for the Italians left in the boiling metropolises, because of the economic crisis, or for those who have used their few savings to have some relaxing days on our ever-busy beaches, the continuous assault of the vendors, often offering nothing more than junk, is stressful. The situation helps to form stereotypes and increase tensions on both sides.

The Senegalese community is one of the largest immigrant communities in Italy numbering 85,000 legal and about 15,000 the illegal workers. The majority (around 80%) are men and only 20% are Senegalese women. Although there is recently an increase in the requests to move the family from Senegal to Italy, Senegalese people still dream to go back to their homeland (and being there, I understand why!). An overwhelming majority of Senegalese Muslims are part of the Murid brotherhood, a powerful African Sufi order, with its spiritual centre in Tuba.

I have conducted research among the Senegalese community in Italy sporadically since 1998. I have spent time with them while they desperately tried to sell their often poor quality products, and I also witnessed the changes within the demographics of the community. I have witnessed first hand the hard life that they have to conduct in order to send to their family in Senegal 90% of what they have earned.

I have enjoyed their incredible and sincere hospitality and their amazing joy of life even in the most difficult situations. Yet it is not this that I wish to discuss here. I want to tell you the unknown story of the annoying, stubborn ‘vu cumprà’ whom, with his persistence and eagerness to chat, may spoil your ten minutes of precious and well-deserved Italian sun, and I will try to respond to the usual question of many Italians: ‘why do they come here?’

In Senegal unemployment is very high and the country is suffering, as many of its neighbours, political and economic crises. Politics in Senegal have been marked in the last few years by both hopeful optimism and disillusions, often expressed through music. This has pushed many young people to look for a better life, or an escape from the intolerable misery that they and their family suffer, by migrating towards Europe, and in particular Italy, both as legal and increasingly as illegal migrants. Often the result is tragic, with many losing their lives to the sea and their family being left without support or hope.

Nonetheless, it is not just politics or bad African economy and management which is creating one of the worst crises in Senegal. The European Union, and among them countries such as Spain, Italy, and Portugal, are responsible for the increasing hardship that the Senegalese people endure, the increase of illegal immigrants, as well as the death of many of them.

To understand the dynamics, we need to know that one of the main dietary necessities for the Senegalese people, and one of the few proteins, is fish. Fish is essential to the survival of Senegal and its people. Until recently, fishing in Senegal was a rewarding experience and families could both sell their products at the markets and provide lunch and dinner for their own family with the classic dish of very piquant rice and fish.

However, since the year 2000, Senegalese fishermen have noticed a drastic reduction in the number of fish available. The reason behind this depletion of fish stocks is that the Senegalese government has agreed with the European Union a deal in which large European trawlers are permitted to exploit Senegalese fishing resources with techniques and methodologies which are not even allowed in European waters.

The result has been disastrous for the Senegalese people and in particular for the coastal villages. Some of the desperate fishermenhave even decided to use their small boats in a desperate attempt to reach Italy and sell whatever the Italian racket is ready to give them at the highest selling interest. The EU has serious fishing problems and the solution has been found in the worst of colonialist practices: exploiting Africa for its resources and starving its people, in this case the Senegalese people, the poorest of them.

Hence, many of us, even without knowing it, are not only enjoying, maybe while relaxing in an Italian beach resort, the powerful and beautiful voice of the Senegalese Youssou N'Dour broadcasted by one of our local radio stations, as often happens in Italy, but also tasting Senegalese fish while, maybe, complaining about those annoying ‘vu cumprà’ with their tired and weary faces. None of the Italians with whom I have discussed this sad reality of the Senegalese people knew the truth at first. No one found the exploitation of the Senegalese sea justifiable.

All of them understood that today we are in a globalised world and our actions in Senegal can only have consequences in Europe. Yet the same questions were asked of me: ‘Why is nobody telling us this story?', ‘Why do they show us the many who reach our coasts but not the reasons for which they are ready to die while crossing the Mediterranean?’ The answer is simple: if states still need colonialism and colonial exploitation, a fully informed general public would condemn such actions.

The Guest House - Rumi

viewpacific — Mon, 01 Sep 2008 00:41:57 +0000

This poem, by Rumi and translated by Coleman Barks, came to me some time ago, and at a poignant time.

I hope it means as much to you as it does to me.

The Guest House

This being human is a guest house.
Every morning a new arrival.

A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

Welcome and entertain them all!
Even if they are a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.

The dark thought, the shame, the malice.
meet them at the door laughing and invite them in.

Be grateful for whatever comes.
because each has been sent
as a guide from beyond.

-- Jelaluddin Rumi,translation by Coleman Barks

Go see Mumbai Meri Jaan & here a pic of a Terrorist :-)

rhapsodysinger — Sun, 31 Aug 2008 14:24:46 +0000

[caption id="attachment_436" align="aligncenter" width="300" caption="Mumbai Meri Jaan"][/caption]

If you are a Terrorist, this movie will at least dim momentarily that mad light darkening everything in your cess-pool minds. & if you are an average Indian, well, it'd help you to see the movie to feel the mischief that has already happened because gals and guys like you chose and continue choosing to keep mum in a mad world.

First we chose to honor the British for kindly ruling us. Now we are welcoming Pakistan to take over Kashmir and have made the right noises to China for taking away Arunachal Pradesh and Sikkim. So what is left?

Oh, why not have a Caliphate from Afghanistan to Burma. Then we can all make merry!

My dear Moderate Muslim / Hindu Sisters and Brothers,

I am terrified. My country and yours of course, is facing irascible enemies. We never knew the likes of these. It is sad when people murder others for the sake of Allah and Hari. India will never again be able to shake of her slumber if we let Kashmir and any of ours states go. Think about it: while every single nation in this valley of tears is religiously oriented ( including Anglo-Saxon, Christian America where black Obama is a way of ensuring that blacks feel good that they have their guy at the top), we are the only one where religion does not matter at all. We the sane have nowhere else to go.

For preserving our selves we must fight this insidious enemy. Ferret out terrorists if you know them and swear by your lives never to allow Kashmir or any other state secede.

The Jews were complacent and see what Hitler did to them!

Bande Mataram,

Rhaps.

I provide below the picture of a terrorist:

I thank Cartoon stock for the picture of the rat.

ISLAM

marynoah — Sun, 31 Aug 2008 11:17:06 +0000

Allahumma, Make us aware of the realities at Your Sight, Make us comprehend them and give us their digestion in modesty... Make it easy for us to be together with those who are most beloved to You, in this world as well as in the life beyond death."

Translator's Preface

My Dear Friend,

We are informed by RasulAllah Mohammed Mustafa (peace be upon him) that:

“ALLAH sends a Mujaddid (Master Spirit of the Age, ―literally, he who brings renewal―) at the beginning of every century and renews the understanding of the Religion!”

This statement signifies the essentiality of a review and update as regards the “interpretation of the Religion” in order to properly understand and practice it in due course of time...

With reference to this message, an updated consideration of the “Deen,” a renewal in the approach to and in the way of “understanding” the Religion is required for a contemporary “evaluation” and “appreciation” in present conditions.

Deep spiritual understanding of Religion, that is the most profound information explaining the mysteries of the Religion of ISLAM has come to our day mainly through the interpretations of the “spiritual people of truth (haqiqat),” who completed their journeys on the path of Sufism (tasawwuf), and informed their findings with a loving and enlightening attitude.

Having grasped the message in the teachings of RasulAllah and having experienced the effect of its practice, they perceived that man in reality is a spiritual and even an “ideational” being, that is; he is “a being of consciousness” beyond the physical which is observed through the five senses. They have then perceived and have become aware that there is nothing outside the Wholeness of “ALLAH” and that the entire existence belongs to “ALLAH” alone. Furthermore, having understood that there is only the ONE all alone, the entire existence is an illusion and the concept of individual separateness is nothing but a product of observation, they have stated that “the actuality of the worlds is just an imagination” since the ancient times... Advancing one step beyond this even, they have witnessed that every particle in the universe enfolds all the qualities of the Whole, in parallel with the statement communicated some fourteen hundred years ago by RasulAllah Mohammed (peace be upon him) that “a particle mirrors (enfolds) the Whole.”

Today, also a number of distinguished scientists, from Physicists to Neurophysiologists, conclude at the same reality and state that “the objective world does not exist, at least not in the way we are accustomed to believing,” and that “the whole universe is a kind of giant hologram.” All particles are interconnected with each other and the universe viewed as composed of “parts” is in fact organized by a basic WHOLENESS.

To communicate with international readers the obvious integration of the findings of Western Modern Sciences with the Eastern spiritual understanding of reality in Sufism from a place where East and West is connected, when I published my translation of Ahmed Hulusi’s marvelous book entitled “MOHAMMED's ALLAH” onto our web page on the Internet in 1995 first, it attracted attention of many people all over the world, ranging from America to South Africa and Mauritius... Our readers asked me for more of the Author's works... In response, I began translating and emailing them the articles he wrote for a column in a Turkish daily newspaper during the month of Ramadan in 1996. These articles have now made this book.

No sooner it is understood that the name “ALLAH” refers neither to a substitute for a previous concept of “God,” nor to a title of a new image of god, than it matters to comprehend how should one reform his perspective of life and himself or herself in connection with that true understanding and how should the understanding of the Deen-i Islam be applied to life based on the same truth! What kind of a perspective shift should come indeed following the recognition that “ALLAH” is the unseparated whole One and is within the essence of existence and therefore within human’s own Essence, and is not a separate god afar off as imagined?

If you are familiar with the core of the perspective of remarkable Sufi masters, all ranging from Imam Jafari Sadiq, to Mawlana Jalaluddin Rumi, Yunus Emre, Hadji Bektashi Wali, from Imam Ghazali to Abdulkadir Geylani, Muhyiddin Ibn Arabi, Shahi Nakshibandy and Ibrahim Hakki of Erzurum, you will find the answer to this question and their views reflected in this book.

There are several things I should say about the translation.
Please, note the effect that any reference to “men” or “him” also means “women” or “her” throughout the book.

The personal pronoun “He” is habitually used in English to denote a “God.” However, as “ALLAH” is not a separate entity as a “god,” it is not correct to employ the pronoun “He” to denote ALLAH. Therefore, I have imported in our works the original pronoun used to denote “ALLAH” in the Koran, which is “Hu.” “Hu” originally denotes the “oneness within the essence of existence,” without implying a separate third being...

Also… As the Koran informs that “at the sight of “ALLAH”, the Religion (Deen) is Islam” and as Mohammed (peace be upon him) confirmed all scriptures revealed before him, it is not correct to consider Islam as a religion beside many other religions. Therefore, to keep the reader aware of its quality, I translated the “Religion of Islam” as the “Deen of Islam” throughout the book. As you will see in the foregoing pages, after the ONENESS of ALLAH is understood as originally informed by RasulAllah, Islam, an information based on the undivided and unseparated oneness of ALLAH, cannot be considered as a separate religion, as it is the understanding of religion at the sight of Oneness.

Here also I would like to extend my sincere thanks to all friends who helped revise and edit this translation.

We need to emphasize that there is no other way of liberation for all people including Muslims than to review the “Deen-i Islam” and understand the very basic point that no god ever existed to be pleased by worshipping and there is only “ALLAH” alone and nothing apart from HU!

May “ALLAH” enable us all to appreciate “Islam” in the best way and make us comprehend and realize the value of the gift that already lies in our hands…