When becoming humiliated, remember the Prophet in Ta’if.
When being starved, remember the Prophet tying two stones to his stomach in the battle of Khandaq.
When becoming angry, remember the Prophet’s control of anger on the martyrdom of his beloved Uncle Hamza.
When losing a tooth, remember the Prophet’s tooth in the battle of Uhud.
When bleeding from any part of the body, remember the Prophet’s body covered in blood on his return from Ta’if.
When feeling lonely, remember the Prophet’s seclusion in Mount Hira .
When feeling tired in Salaat, remember the Prophet’s blessed feet in Tahajjud.
When being prickled with thorns, remember the Prophet’s pain from Abu Lahab’s wife.
When being troubled by neighbours, remember the old woman who would empty rubbish on the Prophet.
When losing a child, remember the Prophet’s son, Ibrahim.
When beginning a long journey, remember the Prophet’s long journey to Madinah.
When going against a Sunnah, remember the Prophet’s intercession, (Ummati, Ummati, Ummati) (My Ummah).
When sacrificing an animal, remember the Prophet’s sacrifice of 63 animals for his Ummah.
Before shaving your beard, remember the Prophet’s face rejecting the two beardless Iranians.
When falling into an argument with your wife, remember the Prophet’s encounter with Aisha and Hafsa.
When experiencing less food in the house, remember the Prophet’s days of poverty.
When experiencing poverty, remember the Prophet’s advice to Ashaab-e-Suffa (People of Suffa).
When losing a family member, remember the Prophet’s departure from this world.
When becoming an orphan, remember the Prophet’s age at six.
When sponsoring an orphan, remember the Prophet’s sponsor for Zaid ibn Haritha.
When fearing an enemy, remember the Prophet’s saying to Abu Bakr in Mount Thour .
Whatever situation you may find yourself in, remember your role model, the best of creation: Prophet Muhammad.
Whatever you may do, remember that your deeds are presented before our Prophet. Are we pleasing him or displeasing him?
Fundet via Qisas
Al-salat al-Mashishiyyah
June 23, 2006
O my God, bless him from whom derive the secrets and from whom gush forth the lights, and in whom rise up the realities, and into whom descended the sciences of Adam, so that he has made powerless all creatures, and so that understandings are diminished in his regard, and no one amongst us, neither predecessor nor successor, can grasp him.
The gardens of the spiritual world [malakût] are adorned with the flower of his beauty, and the pools of the world of omnipotence [al-jabarût] overflow with the outpouring of his lights. There exists nothing that is not linked to them, even as it was said: Were there no mediator, everything that depends on him would disappear! [Bless him, O my God,] by a blessing such as returns to him through You from You, according to his due.
O my God, he is Your integral secret, that demonstrates You, and Your supreme veil, raised up before You.
O my God, join me to his posterity and justify me by Your reckoning of him. Let me know him with a knowledge that saves me from the wells of ignorance and quenches my thirst at the wells of virtue.
Carry me on his way, surronded by Your aid, towards Your presence.
Strike through me at vanity, so that I may destroy it. Plunge me in the oceans of Oneness [al-ahadîyah], pull me back from the sloughs of tawhîd, and drown me in the pure source of the ocean of Unity [al-wahdah], so that I neither see nor hear nor am conscious nor feel except through it. And make of the Supreme Veil the life of my spirit, and of his spirit the secret of my reality, and of his reality all my worlds, by the realization of the First Truth.
O First, O Last, O Outward, O Inward, hear my petition, even as You heard the petition of Your Servant Zacharia; succour me through You unto You, support me through You unto You, unite me with You, and come in between me and other-than-You: Allâh, Allâh, Allâh! Verily He who has imposed on you the Qur'ân for a law, will bring you back to the promised end
[Qur'ân 28:85].
Our Lord, grant us mercy from Your presence, and shape for us right conduct in our plight [Qur'ân 18:10].
Verily God and His angels bless the Prophet; O you who believe, bless him and wish him peace
[Qur'ân 33:56].
May the graces [salawât] of God, His peace, His salutations, His mercy and His blessings [barakât] be on our Lord Muhammad, Your servant, Your prophet and Your messenger, the un-lettered prophet, and on his family and on his companions, [graces] as numerous as the even and the odd and as the perfect and blessed words of our Lord.
Glorified be your Lord, the Lord of Glory, beyond what they attribute unto Him, and peace be on the Messengers. Praise be to God, the Lord of the worlds
[Qur'ân 37:180-2].
Profetens Sunna er shari’as anden kilde
December 2, 2005
The Sunna is a clarification and explanation of the Qur’an. God has said (Exalted is He!), We have sent the Remembrance down upon you, that you may make clear to mankind that which was sent down to them, in order that they may reflect. [16:44] The Prophet (may God bless him and his Family, and grant them peace) elucidated and explained in detail, in his words, actions, and approval – or otherwise – of other people’s acts, what had been set forth in more general terms in the Book. For example, the number of rak’as in each Salat, their times, conditions, and the sunnas; the threshholds of zakat, and on what kind of assets it is payable; similarly the fast, the rites of the Hajj and ‘Umra, their foundations, conditions, what invalidates them, and many other things. The Sunna furnishes us with rules which are not mentioned in detail in the Book, concerning transactions, courtesies, moral traits, and virtues which regulate people’s lives. These have been handed down from the Prophet (may God bless him and grant him peace), whom God has commanded us to imitate. God has said (Exalted is He!), In the Messenger of God you have a good example, for those who set their hope in God and the Last Day [33:21] and Say: if you love God, follow me and God will love you. [3:31] The obedient bondsman who follows the example of the Greatest Beloved, (may God bless him and his Family, and grant them peace), becomes beloved by God, by virtue of his love of His beloved.
He saw Layla and shunned all others.
A lover who sees beauty only in her
Has won, and gained a great kingdom
if she sees him in the way he sees her.
God the Exalted has said, Obey God and the Messenger. If you turn away, Our Messenger’s task is only to convey clearly, [64:12] and Whoever obeys the Messenger has obeyed God, [4:80] and Take whatever the Messenger gives you, and refrain from what he has forbidden you. [59:7] What matters in each of these verses is the generality of the instructions, not the particular occasion on which each of them was revealed; therefore every instruction and prohibition which he gave constitutes a general principle. There are many other verses and many Hadiths in which this is made clear. For instance the Prophet said (may God bless him and his Family, and grant them peace), “The whole of my Umma shall enter the Garden except those who refuse.” Upon being asked, “And who are those who refuse, O Messenger of God?” he said, “Those who obey me shall enter the Garden, and those who disobey me shall have refused.” And God the Exalted has said, No, by your Lord! They shall not be believers until they make you the judge in their disputes, and then find no annoyance within themselves at what you decide, and submit entirely, [4:65] and Let those who conspire to disobey his orders beware lest a trial afflict them, or a painful torment. [24:63]
In His Book, God the Exalted has commanded that the Sunna of His Prophet be followed. This was made a duty and an obligation, and therefore no faith can be sound without it. To deny that the Sunna is to be followed is kufr, because it is a denial of what has been stated in the Qur’an. This is the reason why the Muslims have taken such great care with Hadith, from the days of the Companions until the present. As already mentioned, these were recorded, and transmitted verbally and in writing, and researched in the most profound manner as regards their memorisation, accuracy, recording, and freedom from flaws. Only those whose faith in the one who brought the Sunna was defective would detract from its value or snub it; by so doing they would set themselves outside the consensus, method and doctrine of the Muslims, and would show themselves to be ignorant of Islam, or its blatant enemies.
Habib Ahmad Mashhur al-Haddad, Key to the Garden (Miftah al-Jannah)
O Kærlighed, O Tayba
November 13, 2005
O Kærlighed! Tag mig til Madîna
Mit brænder efter det, jeg længtes efter at kunne se stedet,
hvor RasûlAllâh (Allahs fred og velsignelser være med ham) har gået
O Kærlighed! Du er min nøgle til min Skaber,
Nøglen til Hans Elskede (Allahs fred og velsignelser være med ham).
Du åbner flere døre op for mig, din vej er ren
Du er fundamentet i min imân, hjertets skær
O Allah lad os være Deres Sande elskere og slaver, Aa’shiq-ullah, og lad os være Deres Elskede Muhammad’s (Allah ypperste fred og velsignelser være med ham) sande og trofaste elskere og ummati
Lad os gennemføre denne rejse i vort liv
med denne nøgle som åbner alle døre op for os
© Maryam Khan
Profetens Lys
November 10, 2005
by Dr. Mostafa al-Badawi
“Allah is the light of the heavens and the earth . . . “[1] The Light is one of the ninety-nine Beautiful Names of Allah. Light is that by which things become known. Things may exist in the dark, but they cannot be seen. Light may be physical, such as the light of the sun or the moon, or intelligible, like the light of the intellect. The latter is that which illuminates the darkness of ignorance with the light of knowledge. Total darkness is non-existence, thus light is that which brings created beings out of non-existence into existence. It is the creative act of Allah and this is one of the meanings of “Allah is the light of the heavens and the earth . . . ” The other meaning is that every light in the universe is but a reflection of His mercy, every knowledge a reflection of His knowledge and so on. “Allah created His creation in darkness,” said the Prophet, may Allah’s blessings and peace be upon him, “then He sprayed them with His light. Those whom this light reached became rightly guided, while those it did not went astray.”[2] And he also said, as recorded by Muslim, “Allah, August and Majestic is He, wrote the destinies of creation fifty thousand years before He created the Heavens and the earth. His throne was on the water. Among what He wrote in the Remembrance, which is the Mother of the Book, was: Muhammad is the Seal of the Prophets.”
The Mother of the Book is the source of all knowledge, including the Divine Scriptures. It is the essential knowledge of Allah before He created creation. This is why it is said to have been written fifty thousand years before the creation of the cosmos, a symbolic number, since without stars and planets there cannot be days and years as we understand them. Allah conceived His creation in the darkness of non-existence, then with the light of His creative act brought them out into existence. Thus the First Light was created, a being appearing against the dark background of non-existence. “The first thing that Allah created was the Intellect,”[3] said the Prophet, may Allah’s blessings and peace be upon him. He also said, “The first thing that Allah created was the Pen,” which amounts to the same thing, since the first intellect is the primordial light in its passive aspect as recipient of the knowledge of what is to be, while the Pen is the primordial light in its active aspect of writing this knowledge on the Guarded Tablet at Allah’s command. “The first thing that Allah created was the Pen and He said to it: Write! So it wrote what is to be forever.”[4] From this First light all of creation, with all its varied forms and meanings till the end of time unfolds.
This primordial light is what is called the Light of the Prophet, may Allah’s blessings and peace be upon him, since he is the created being who received the major share of it.
This light was also the origin of the lights of all other Divine Messengers, of the angels, then of all other beings. This is how the Prophet, may Allah’s blessings and peace be upon him, could say, “I was a Prophet when Adam was still between spirit and body.”[5] The power of this light made the Prophet’s radiation so powerful, once he appeared on earth, that Allah calls him in the Qur’ān “an illuminating lamp.” Allah describes the sun and the moon in the Qur’ān in like manner explaining what He means when He says that He made the Prophet “an illuminating lamp”. He says, Exalted is He:
“Have you not seen how Allah created seven heavens, one upon another, and set the moon therein for a light and the sun for a lamp?”[6] Here he calls the sun a lamp, since its light is self generating, but He calls the moon a light, since it but reflects the light of the sun. He also says: ” . . . and We appointed a blazing lamp . . . “[7] The sun’s light being extremely hot, and, “Blessed is He who has set in the sky constellations and has set among them a lamp and an illuminating moon,”[8] emphasizing that the moon’s light is light with little heat. When He says to His Prophet: ” O Prophet! We have sent you as a witness, a bearer of good tidings and of warning, as a caller to Allah by His leave and as an illuminating lamp,”[9] we are to understand that He made the Prophet’s light powerful like the sun’s, yet cool and gentle like the moon’s.
Some of the Prophet’s Companions were given to see this light as even brighter than both the sun and moon, for when they walked with him they noticed that he cast no shadow on the ground.[10] Those who saw him in the full moon noticed that his blessed face was brighter than the moon,[11] and one of his Companions, the Lady Rubayyi‘, when asked to describe him, said, “My son, had you seen him, you would have seen the sun shining.”[12]
The light of the Prophet shone at all levels, it filled the material, intermediary, and spiritual worlds, dispelled the darkness of ignorance and disbelief, and is destined to shine across the ages till the end of time.
That this light was physical as well as spiritual was borne witness to most amply by those who saw him. The Lady ‘A‘isha related how she saw the whole room fill with light one night, then it disappeared, while the Prophet continued to call upon his Lord. Then the room was filled with a more powerful light which disappeared after a while. She asked, “What is this light I saw?” he said, “Did you see it. O ‘A‘isha?” “Yes!” she replied. He said, “I asked my Lord to grant me my nation, so He gave me one third of them, so I praised and thanked Him. Then I asked him for the rest, so He gave me the second third, so I praised and thanked Him. Then I asked Him for the third third, so He gave it to me, so I praised and thanked Him.” She said that had she wished to pick up mustard seeds from the floor by this light she could have.[13] In the famous description of Hind ibn Abi Hala, the Prophet’s stepson from the Lady Khadija, “He was dignified and awe inspiring, radiant like the radiance of the moon on the night it is full…”[14] Ibn ‘Abbas described how he saw light shining from between his front teeth.[15] Abu Qursafa, as a boy, went to swear allegiance to the Prophet, together with his mother and her sister. When they returned home they told him, ” My son, we have never seen the like of this man, nor anyone better looking, cleaner dressed, or gentler in his speech; and we saw as if light came out of his mouth.” [16]
The Companion, Anas ibn Malik, may Allah be pleased with him, described how, when the Prophet, may Allah’s blessings and peace be upon him, first entered Madina, everything in Madina became illuminated, then how, when he died and was buried in ‘A’isha’s house, the light disappeared. The phenomenon was so sudden that the Companions were taken aback and began to doubt whether they had really seen it at all.[17] This was only the light that radiated from his blessed body, for Madina itself remained the city of Light. Abū Hurayra related how they were once praying the night prayer of ‘isha’ with the Prophet, may Allah’s blessings and peace be upon him, and how the Prophet’s two grandsons, Hasan and Husayn climbed onto his back when he went into prostration. When he was done, he placed one of them on his right and the other on his left. Abu Hurayra asked him, “Shall I take them to their mother?” he replied, “No”. Then a flashing light appeared from the sky, at which he said, “go to your mother.” The light remained until they reached their house.[18] On another occasion, Anas said that, he accompanied the Prophet, may Allah’s blessings and peace be upon him, into the mosque where they saw a group of people with their hands raised, calling upon Allah. “Do you see in their hands what I see?” the Prophet asked. “What is in their hands?” Anas replied. “There is light in their hands,” replied the Prophet. “Ask Allah the Exalted to show it to me,” said Anas. At the Prophet’s request, Allah showed it to him.[19] Another Companion, ‘Amr al-Aslami, said that once they were with the Messenger of Allah, may Allah’s blessings and peace be upon him, on a very dark night and lost sight of each other. Suddenly ‘Amr’s fingers shone forth with light so that they were able to round up their mounts and gather again. The light did not subside until they had finished gathering.[20] As for Abu ‘Abs, he used to pray all the ritual prayers with the Prophet, then walk back to his dwelling, at Bani Haritha, a few miles from the mosque. One dark rainy night, as he left the mosque, his staff was made to shine forth with light, so that he was able to walk safely back home.[21] On another occasion, two of the Prophet’s well known Companions, Usayd ibn Hudayr and ‘Abbad ibn Bishr, left the Prophet’s house late on a dark night. The tip of the staff of one of them lit up like a lamp and they were able to walk. When they came to the place where they usually separated, the tip of the other staff lit up as well.[22] Another Companion, al-Tufayl ibn ‘Amr al-Dawsi, related how, after his first visit to the Prophet, when he accepted Islam and was about to return to his tribe, he asked the Prophet for a sign to show to his tribesmen, at which a light shone forth from his forehead. He exclaimed, “Not here, O Messenger of Allah, they will think it a curse!” So the Prophet moved the light to the tip of al- Tufayl’s whip. He returned to his tribe with this sign and most of them accepted Islam.[23]
Ka’b ibn Zuhayr was a man from Muzayna, a highly talented poet who used his talent against the Prophet and his companions. Once Macca had been conquered, Ka’b became a fugitive, aware that the Prophet had ordered him executed. His brother, Bujayr, was a Muslim. He sent Ka’b a message that he could only save his life if he came to the Prophet repentant. Eventually Ka’b agreed to this and came to Madina. The Prophet forgave him, accepted his allegiance, and gave him permission to recite the poem Ka’b had composed in his praise. When he came to the passage,
The Messenger is a light that illuminates An Indian blade, a sword of Allah, drawn
the Prophet took his mantle, his burda, off his shoulders and put it on Ka‘b’s, signalling his approval. The best swords of the time were Indian and the connection between the sword and light is that the Arabs signalled the way by standing on a rise and brandishing their swords in the sun so that they flashed like mirrors.[24]
The light of the Prophet, may Allah’s blessings and peace be upon him, manifested itself in his parents before and during his birth. His biographers have recorded that his father’s forehead shone with a light that a certain women from Quraysh noticed. She knew that the appearance of the Prophet of the End of Time was imminent and felt that ‘Abdallah’s forehead signalled his being the father. She offered herself to him, but he refused. Soon ‘Abdallah married Amina and, once she became pregnant with the Prophet, the light vanished from his forehead. He met the same woman again and, noticing she no longer wanted him, asked her why. She replied that he no longer carried that light on his forehead.[25] As for the Lady Amina, when she became pregnant, she saw in a dream-vision that a light came out of her that lit the land as far north as Syria.[26] She was also told in her dream that she was pregnant with the master of this nation and the sign of that would be that when she gave birth to him she would see a light coming out with him that would shine over Bosra in Syria. “When this happens”, she was told, “call him Muhammad!”[27] “I conceived him, ” she said, “and suffered no pain until delivery. When he came out of me, a light came out with him that illuminated everything from East to West…”[28] She also said, “I saw the night I gave birth to him a light that illuminated the palaces of Syria so that I saw them.”[29] The Prophet later confirmed this, saying, “My mother saw, when she gave birth to me, a light that illuminated the palaces of Bosra.”[30] This event is also a very clear indication of the spiritual rank of the Lady Amina, for to see the palaces of Bosra in Syria from Macca demands the spiritual vision of sanctity. Later, the Prophet’s uncle, ‘Abbas, praised him with a poem, on his return from the Tabuk expedition, saying:
You, when you were born, the earth was lit And with your light so was the sky
When his wet-nurse, Halima al-Sa‘dia, first saw him, she laid her hand on him and he smiled. “When he smiled,” she said, “a light appeared from his mouth that rose to the sky.”[32]
Some of the hadiths we have quoted here have strong chains of transmission, others have weaker ones. However, we must remember that even the chain considered weakest by Muslim traditionists, is quite acceptable as historical proof to any professional historian on this planet, being far stronger and better authenticated than other ancient sources he works with. It is also well known that weak traditions strengthen each other so as to become acceptable. This is why those we have quoted here have been accepted by leading scholars such as Ibn Kathir, Suyutiī, Qadi ‘Iyad, Bayhaqi, and others.
Commenting on the verse of Qur’an,”There has come to you a light from Allah and a clear Book,”[33] the well-known scholar al-Alusi says that the light in question is no other than the Prophet, may Allah’s blessings and peace be upon him. He quotes the Follower, Qatada, as an authoritative source for this opinion, as well as other well known scholars, pointing out that this is the most logical interpretation of the construction of the verse, Then he also quotes those whose opinion differs from his in that they believe that both the light and the Book refer to the Qur’an. This he does because real Muslim scholars, as opposed to pretenders and impostors, always quote, along with their own opinions, the contrary opinions of other reputable scholars, so weighing both in the most objective manner. Qadi ‘Iyad, the famous author of al-Shifa’, is of the same opinion as al-Alusi, an opinion, an opinion shared by other famous commentators such as Tabari and Qurtubi.
Although the Prophet’s light is the most powerful in the universe, since he is the nearest created being to Allah, it is not the only one. Angels are made of light, the Qur’an is light, the spirits of human beings are light, faith is light, knowledge is light, the sun, the moon, and the stars are also lights. The light of each human being depends upon his faith, knowledge, and virtue. Thus the most powerful lights are those of Divine Messengers, then those of Prophets, saints, virtuous believers, and finally those of sinful believers. This is the hierarchy of human beings. Both the first and the last are human, all have lights, and all are slaves of Allah, but the distance between the top of the pyramid and its bottom is so great that those at the bottom, in Paradise, will see those at the top as distant as, in this world, we see the stars at night.[34]
NOTES
1. Qur’an (24:35).
2. Tirmidhi.
3. Tirmidhi.
4. Tabarani and Abu Nu’aym.
5. Tirmidhi, Ahmad, Hakim and Bukhari in Tarikh.
6. Qur’an (71:16)
7. Qur’an (78:13)
8. Qur’an (25:61)
9. Qur’an (33:45 – 46)
10. al-Hakim al-Tirmidhi
11. Tirmidhi
12. Tirmidhi
13. Abu Nu’aym in Hilia.
14. Tirmidhi in Shama’il, Bayhaqi, Tabarani, and ibn Sa’d.
15. Tirmidhi in Shama’il, Darimi, Bayhaqi, Tabarani, and ibn Asakir.
16. Tabarani.
17. Ahmad and ibn Majah.
18. Ahmad, Hakim, and Bazar.
19. Bukhari in Tarikh, Bayhaqi and Abu Nu’aym.
20. Bukhari in Tarikh, Bayhaqi and Tabarani.
21. Bayhaqi.
22. Bukhari
23. Ibn Hisham.
24. Ibn Ishaq.
25. Ibn Hisham.
26. Hakim, Ahmad, Bazzar, Tabarani, Bayhaqi and Abu Nu’aym.
27. Ibn Ishaq.
28. Ibn Sa’d, Tabarani, Bayhaqi, Abu Nu’aym, Abu Ya’la, Ibn Ishaq.
29. Abu Nu’aym.
30. Ibn Sa’d, Ahmad, Bazzar, Tabarani, Abu Nu’aym, and ibn Asakir.
31. Hakim and Tabarani.
32. Bayhaqi, Abu Nu’aym, ibn Ishaq and Abu Ya’la.
33. Qur’an (5:15)
34. Tirmidhi.
En Sommerfugl i Madina
November 9, 2005
Det står foran den skinnende grønne kuppel,
Min sjæl vandrer i Madina,
Jeg har efterladt den hos vor Mester i hans velsignede by,
Mine tårer triller ned ad mine kinder,
Jeg kan huske de dejlige minder,
Min syndige øjne husker al-Madina,
Mine øjne bukkede sig i respekt for Dem, yâ Rasûlullah
Jeg flyver rundt i verdnen,
Jeg kan ej finde noget bedre sted end Madina,
Madinat un-Nabî, Du er som mit hjem,
Jeg flyver rundt i Deres by, yâ Nabî
Deres by er den fredelig, den velsignede,
Hvis jeg kan opnå Deres kærlighed,
Hvad skal jeg med alt andet?
Jeg har frigjort mig selv fra min krop og sjæl
Jeg har min ‘ishq (kærlighed) til Dem,
Jeg er en flyvende sommerfugl i Madina
Jeg er en af de sære sommerfugle, som andre ikke kan forstå,
Ligesom de fugle som synger Allahs Nåde ved fajr og maghrib
Andre kan ikke forstå mig,
jeg er en majnûni (skør) og al-shiqa’ (forelsket) sommerfugl,
som er betaget af Deres kærlighed
De andre fugle vildledte mig,
De viste mig ikke vejen til kærligheden,
Jeg nåede frem til Deres hjem, blot deres by var vejledende,
Deres by viste mig vejen til Deres kærlighed,
Fortælle de andre fugle om denne vej – er sommerfuglenes pligt,
Elsk Allahs Elskede, og Allah vil elske dig,
Vi sommerfugle, er forskellige, vi er skabt ens, men vi har forskellige farver,
Vi har udviklet os fra at være ensfarvede larver, til farverige sommerfugle,
Bliv en sommerfugl, elsk denne vej, og bliv her for evigt,
-Vær en sommerfugl i Madina…
Maryam A. Khan
Blessed be Mustafa, mercy for mankind,
God’s light, the right way to find.Blessed be the highest of the high,
The brightest star of prophecy’s sky.Blessed be the sovereign of Ka’aba and paradise,
Who is compassionate, merciful and wise.Blessed be the hero on the night of his ascension,
The apple of the people’s eye in heaven.Blessed be the splendour of the next world,
Dignity, justice and grandeur of this world.Blessed be his noble mind,
The most sublime of its kind.Blessed be the source of knowledge divine,
Outstanding and the last in the Prophet’s line.Blessed be the point of Life’s hidden unity,
And also the centre of its visible diversity.Blessed be Nature’s privileged one,
Who divided the moon and called back the sun.Blessed be the blanket, rich in mystic quality,
Under which the food increased in quanitity.Blessed be the sovereign, wise and high,
Whose rule extends from earth to sky.
By Imam Maulana Ahmed Raza Khan
Foren Profeten, Allahs fred være med ham, med mig
November 9, 2005
Unite him (the Prophet, may God bless and grant him peace) with me, just as Thou unites the spirit and the soul of the believer, inwardly and outwardly, awake and asleep; and make him, Lord, a solace for my soul in all life’s moments in this world before the End, O God the Great.
R.S. O’Fahey, Enigmatic Saint, Ahmad Ibn Idris and the Idrisi Tradition
Tariqa Muhammadiyya
October 22, 2005
The Meccan scholar, Abu 'l-Baqa' al-'Ajimi said: "This tariqa (tariqa Muhammadiyya) is founded on an inner submergence accompanied by a visible manifestation when you see the Prophet, may God bless and grant him peace, himself. This is the outcome when you try to follow him in your words and deeds, when you busy your tongue with saying the tasliya ["May God bless and grant him peace"] and repeating it at every moment in public and private until the glorification of the Prophet, namely the tasliya, overwhelms your heart and permeates your deepest self, so that you quiver when you hear him mentioned and the vision of him takes hold of your heart and you see his form before your inner eye. Then God will bestow upon you His clemency, outwardly and inwardly. Thereafter, you will see a vision of the Prophet in many of your dreams while asleep as a first step; secondly you will see him unexpectedly while dozing off. Finally, you will see him awake."
R.S. O'Fahey, Enigmatic Saint, Ahmad Ibn Idris and the Idrisi Tradition
Fundet via Spiritual Tendencies
