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Candle Postings :: Motivational Gems for Higher Spiritual Enlightenment

 
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:: Candle Posting #31 :: How to be Spiritually Happy and Also Face the Global Recession? ::
 

 
Ya Ali Madad. We have just completed the celebration of Idd-e-Navroz. Let us now look into the concept of spiritual spring by reflecting upon our own spirituality and its connection to the spirituality of our Holy Imam:
 
"The Imam of the time with respect to his corporeality is the mazhar of the Divine favours and blessings, and the mirror of the eternal light. It is because of this that the spiritual season of the Ismaili worlds always remain temperate and extremely pleasant and there is always spring in them. Thus the real Naw-ruz festival is found in the individual spirituality of mu'mins. That is, every sincere mu'min's initial progress is his Naw-ruz festival, in the sense that when the mu'min truly obeys the light of Imamat, the personal world of his (real) heart, due to spiritual vegetation and prosperity, becomes like the garden of paradise."
[Source: A Key to Wisdom, pages 65-67]
 
The Model of the Ascent of the Soul:
The conscience of terrestrial man is the workshop of soul and intellect. It is called the centre of intellectual and spiritual change (inqilab) and is called 'heart' (qalb) by Wise Qur'an. Qalb (heart) means 'to turn around, turn upwards, turn upside down' in Qur'anic terminology. Physically, heart is a hollow muscular organ found in the left side of the chest which, by rhythmical contraction and expansion forces the blood through the circulatory system of vertebrates. In psychology and literary usage, heart is the fount of man's emotion and deepest feelings. When it is used in the sense of 'intellect' as well as in the sense of 'spiritual intuition', it is the conscience of man. The word qalb (heart) in the Holy Qur'an is used in the latter sense and I will use it from here onwards. All the powers of good and evil are linked to the workshop of qalb, in which the intellect, rational soul and sensory soul work together.

Fig. 1. The ascent of the soul and its spiritual and intellectual resurrection.


 
In practical terms, it is necessary to practice the faith with rigor, so that our our soul reaches the state of a Sound Heart as shown in the diagram. From an Ismaili view point, this ascent also creates spiritual strength and creativity to solve our material problems. Therefore, it is in our interest to use material and spiritual methods to overcome difficulties created by the global recession.
 
May Mowla's Light be with all of us, always, in everything that we do!
 
Links:
The Throne of God in the Personal World
36 Principles of Awakening the Inner Eye and Recognizing the Self
 
Dhikr Tasbis for Each Day of the Week:
Please follow these links for dhikr tasbis for each day. These pages contain the text, meaning and mp3 sound tracks. Dhikr tasbis are a magnificient way to reach the stage of constant remembrance which is the best defence against worry and the restlessness of the mind.

Monday Allâhu Akbar, Subhan Allâh, Al-hamdu Lillâh and Angelic Salwat
Tuesday Yâ Ali, Yâ Allâh, Yâ Muhammad, Yâ Muhammad, Yâ Ali and Angelic Salwat
Wednesday Yâ Wali, Yâ Karim and Angelic Salwat
Thursday Yâ Rahmân, Yâ Rahim and Angelic Salwat
Friday Allâhu Akbar, Subhan Allâh, Al-hamdu Lillâh, Lâ ilâhâ illa-llâh and Angelic Salwat
Saturday Yâ Ali, Yâ Muhammad, Yâ Muhammad, Yâ Ali and Angelic Salwat
Sunday Yâ Hayyul-Qayyum, Yâ Aliyul Azim, Yâ Sahebuz-Zaman, Yâ Hazar Imam and Angelic Salwat
Extra 12 Dhikr tasbis

 


Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
March 22, 2009


 
:: Candle Posting #32 :: How to Participate in the Spiritual Knowledge Society? ::
 

 
Ya Ali Madad. We live in a knowledge society in which there is a voluminous activity in every sphere of knowledge. Over the past several postings, I have used excerpts from prayers of Muhyiddin Ibn 'Arabi. In this posting, I would like to present his articulation of different types of knowledge. I think this will enable us to understand the power of his knowledge and the strength of his personal prayers. The moral we can take from this presentation is the quality of knowledge directly affects the quality of prayers which are composed. The quality of knowledge also shows the closeness of the human soul to the One who is above all else. Let us learn about hikma or wisdom and its relationship to three types of knowledge from the following excerpt:
 
"In fact, the whole body of Mulla Sadra's transcendental theosophy functions as the rational structure and logical articulation of Ibn 'Arabi's teaching, something which is clear if we examine the key notion of hikma. One of the original meanings of this term, the understanding of which is the ultimate goal of both the sufis and philosophers, is the very 'wisdom' or 'esoteric sapience' mentioned in the Koran (II: 269): "God gives wisdom on whom he wills and whoever is given wisdom, is given a great blessing." In a saying attributed to the fifth Shi'ite Imam Muhammad al-Baqir, such hikma is interpreted as al-tanafaqquh fi'l-din, namely, the struggle to understand the meaning of faith and religion. It may be noted that the word fiqh or 'jurisprudence', from which tafafaqquh is etymologically derived, originally meant 'right understanding' and 'deep insight'. Since this type of hikma has its origin and the source in God himself, many Muslim philosophers understood 'wisdom' as the struggle to acquire divine qualities or attributes (al-takhulluq bi-Akhlaq allah).
 
Needless to say, the hikma alluded by the Koran is a sort of knowledge beyond the reach of the rational faculty, although human reason can apprehend its existence. In the passage at the beginning of his Futuhat, Ibn 'Arabi divides the sciences into three different ranks: rational or intellectual science, the science of taste and the science of mysteries. As far as intellectual science goes, human intelligence is the source and the master of its understanding and cognizance. In the science of taste, as its name indicates, the object of knowledge is known only through an indescribable intuition: a 'taste' which is like the taste of the sweetness of honey, to which the rational faculty cannot attain. Finally, the science of mysteries is considered to be the noblest and highest type of knowledge; it is realized only by prophets and saints, being a kind of divine grace, neither innate nor originating in human reason — which however, is still quite capable of understanding it."
 
[Source: Muhammad Reza Juzi. The Influence of Ibn 'Arabi's Doctrine of the Unity of Being on the Transcendental Theosophy of Sadr al-Din Shirazi. Volume III. The Heritage of Sufism. Late Classical Persianate Sufism (1501-1750). Edited by Leonard Lewisohn and David Morgan. 1999. Oneworld Publications, Oxford. Excerpt taken from page 267.]
 
Here I would like to present excerpts from Noor Mowlana Hazir Imam's speech made at the Inaugural Ceremony of the Delegation of the Ismaili Imamat (Ottawa, Canada) on December 6, 2008 in which he has linked the intellect to the mystery of God:
 
"Why rock crystal? Because of its translucency, its multiple planes, and the fascination of its colours – all of which present themselves differently as light moves around them. The hues of rock crystal are subtle, striking and widely varied – for they can be clear or milky, white, or rose coloured, or smoky, or golden, or black.
 
It is because of these qualities that rock crystal seems to be such an appropriate symbol of the profound beauty and the ever-unfolding mystery of Creation itself – and the Creator. As the Holy Quran so powerfully affirms, "Allah is the Creator and the Master of the heavens and the earth." And then it continues: "Everything in the heavens and on earth, and everything between them, and everything beneath the soil, belongs to Him."
 
But in Islamic thought, as in this building, beauty and mystery are not separated from intellect – in fact, the reverse is true. As we use our intellect to gain new knowledge about Creation, we come to see even more profoundly the depth and breadth of its mysteries. We explore unknown regions beneath the seas - and in outer space. We reach back over hundreds of millions of years in time. Extra-ordinary fossilised geological specimens seize our imagination - palm leaves, amethyst flowers, hedgehog quartz, sea lilies, chrysanthemum and a rich panoply of shells. Indeed, these wonders are found beneath the very soil on which we tread – in every corner of the world - and they connect us with far distant epochs and environments."
 
In order to answer the question: "How can we participate in the spiritual knowledge society in order to learn about the mysteries of God and His Creation?", I would like to synthesize the information about three kinds of knowledge presented by Ibn Arabi and Noor Mowlana's Hazir Imam's explanation about the link between intellect and mystery of Allah and His Creation. It is quite clear from the above quotations that we have to seek three kinds of knowledge described by Ibn 'Arabi.
 
To further elaborate on this concept, I wish to raise a fundamental question: What kind of knowledge was Noor Mowlana Hazir Imam referring to when he gave us the following Dua in the Talika Mubarak on December 13, 2008: "I convey to all my beloved spiritual children individually ... blessings ... for spiritual enlightenment to guide you in your lives ..."? In my humble opinion, it is a prayer that can be actualized through bandagi and good actions, which are linked to the knowledge of the science of mysteries. Imagine the impact of the highest form of knowledge (hikma) upon the rational knowledge acquired through education and lifelong learning? In order to actualize this thought, let us think about the integration of knowledge in the design and creation of the Delegation Building of the Ismaili Imamat. Now can this type of knowledge synthesis not be used to solve all our spiritual and material problems?
 
From an Ismaili point of view, the ascent into the higher spheres of knowledge creates spiritual strength and creativity to solve all material and spiritual problems. Therefore, it is in our interest to continually search for the gems of crystallized knowledge which are collectively known as 'hikma' (Wisdom) every morning through mediation at spiritual campuses of the "Aga Khan University", also known as Ismaili Jamat Khanas!
 
The other beauty of the Dua from the Noor Mowlana Holy Imam is that the door of highest spirituality has been opened for murids who would like to be immersed into it. This is the mechanism by which the Divine Intellect informs the human intellect. True Muslims have always maintained the balance between the material and the spiritual and have been able to grow towards understanding the mysteries of Allah and His Creation in multiple dimensions. Al-Hamdulillah!
 
May Mowla's Light be with all of us, always, in everything that we do!
 
Links:
  1. Noor Mowlana Hazir Imam's speech made at the Inaugural Ceremony of the Delegation of the Ismaili Imamat (Ottawa, Canada) on December 6, 2008
  2. It seems Mowla likes soil because he refereed to it two times in the above quotation. Does Noorallah like soil? Check out www.pedosphere.com to see how knowledge management is being applied to Soil Science!
  3. Does Noor Mowlana Hazir Imam have a Spiritual University?
  4. What can be achieved through bandagi and ism-i azam?
  5. Eighteen Bandagi Gems

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
April 7, 2009


 
:: Candle Posting #33 :: What Should We Pray For During the Jamati Mushkil Aasaan Satado? ::
 

 
Ya Ali Madad. The Jamati Mushkil Aasan satado will commence on Friday, April 17 and end on Thursday, April 23, 2009 in Canada. One of the key congregational satado prayer will be 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' which means 'O Ali have mercy Upon Us, O Mowla make make us prosperous in terms of material and spiritual wealth and higher spiritual enlightenment'. In the material world, the word 'prosperous' can be applied to health, job security, family and human relationships, knowledge, property and service to humanity. In the Spirit world, the word 'prosperous' is also applicable for the acquisition of spiritual wealth which comes in the form of knowledge and recognition. Let us study the following excerpt from one the supplications of Muhyiddin Ibn 'Arabi which illustrates this concept:
 
"O my Lord, make me rich through You, beyond need of other than You, so that this pure sufficiency leaves me free of all conditions that might make me dependent on any creaturial need or spiritual requirement. Make me reach the utmost ease in my prosperity [in You] and elevate me to the lote-tree1 of my extreme limit. Let me witness existence as a cycle and the journey as an orbit, so that I may behold the mystery of Divine Descent to the ultimate ends and the Return to the very beginnings, where speech comes to an end, and the vowel of lâm2 is silent, where the dot of the ghayn3 is removed from me and the One returns to the two4."
 
"O my God, grant me the facility of that secret which You have accorded to many of Your saints, a facility that will dispel from me the fog of my [apparent] self-sufficiency. Support me in all this by a radiant light, dazzling5 the eyes of every envier among jinn and mankind6. Grant me the gift of an aptitude which brings success at every (spiritual) station. Make me rich beyond need of other than You, with a richness that establishes my complete poverty towards You.
 
Indeed You are the Rich, the Praiseworthy, the Friend, the Illustrious, the Generous, the Discerning Director!
 
And may the blessing of God be upon our master Muhammad, and upon all his family and companions!"
 
Footnotes:
1The Quranic expression "the lote-tree of the extreme limit" (sidrat al-muntahâ) indicates for Ibn 'Arabi the furthest point, in the ascent to God (mi'râj), where the soul as such can reach. It is situated at the limit of the seventh heaven. "He saw him in another descent, at the Lote-Tree of the Extreme Limit, close to which lies the Garden of Abode, where the lote-tree was enveloped by that which envelops (yaghshâ)" (Q. 53:14).
 
2The letter lâm symbolizes the servant, who is "separated" or subordinate to God, and when his vowel is silenced (literally, "when his movement ceases"), then he is reunited with Him, and all that remains is God (Allâh).
 
3In Ibn 'Arabi's writings, ghayn is taken as the symbol of separation or distance from reality.
 
4The relation between the One and the two is beautifully described in the following passage: "The utmost purpose of the servant is that he praises his own (higher) Self which he beholds in the [Divine] Mirror, since there is not aptitude (ability) for the originated (i.e., the created being) to bear the Pre-Existent (i.e., Allah).
 
5Referring to the verse "God encompasses the unbelievers; the lightening dazzles their eyes; when it gives them light, they walk in it, and when the darkness is over them, they halt" (Q. 2:19).
 
6Allusions to the two "Refuge" suras at the end of the Quran: "I take refuge in the Lord of the Daybreak ... from the evil of an envier when he envies" (Q.113:5); and "I take refuge in the Lord of mankind ... from the evil of the whisperer who whispers in the breasts of men, among Jinn and men" (Q. 114:5).
 
[Source: Muhyiddin Ibn 'Arabi. The Seven Days of the Heart. Translated by Pablo Beneito and Stephen Hirtenstein. 2000. Anqa Publishing, Oxford. Pages 39-40, 82-83]
 
Applications of the Above Knowledge
  1. Let us add the idea of being protected by a radiant light in our Jamati satado supplications;
     
  2. Let us also increase our yearning for a richness which originates from He who is above all else and actualize it through prayers, good deeds, and meditation (bandagi); and
     
  3. Let us reflect on the attributes of Allah which Ibn 'Arabi used in his supplication in the context of 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi.
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
Silence of the Heart
Tawils of the word Sidrah (Lote-Tree)
The Power of Ism-i Azam (Supreme Name)
The Possessors of Polished Hearts

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Wednesday, April 15, 2009


 
:: Candle Posting #34 :: How to Obtain Exterior and Interior Protection? ::
 

 
Ya Ali Madad. The Jamati Mushkil Aasan satado will commence on Friday, April 17 and end on Thursday, April 23, 2009 in Canada. The venti ginan verse that will be recited before the dhikr tasbi is from Pir Bhikham's Ame Saheb saathe sahel kidha:
 
Eji Tuj vina koi avar na dise
Sami amne chhe tamaaro aadhaar ji
Tuj vina ame ekla Sami
Sami tame thaajo rakhvaal ji		  
 
  In our difficulty, we can see no one except You, O Master!
And we rely upon your protection only.
We are left out, all alone without your intervention,
and therefore, O Lord! Come and act as our protector. 		6

 
Let us now link the above ginan verse with one the supplications of Muhyiddin Ibn 'Arabi:
 
"There is no shelter or safe-hold from You except in You. There is no aid except from You. There is none to put trust in except You.
 
Drive away from me the machinations of the envious, and the dark evils of the obdurate (stubborn)! Shelter me beneath the canopy of Your Mighty Dearness, O You the Most Generous of the generous! O my God, grant aid to my exterior and interior that I may attain Your Satisfaction, and grant light to my heart and innermost secret that I may be thoroughly aware of the ways of Your working.
 
O my God and Master, how can I be turned away from Your Door as a failure to You when I have arrived at it with complete confidence in You?
 
And how can You make me despair of Your Giving when You have ordered me to ask of You? Here am I, Your servant – devoted to You, seeking refuge in You!"
 
[Source: Muhyiddin Ibn 'Arabi. The Seven Days of the Heart. Translated by Pablo Beneito and Stephen Hirtenstein. 2000. Anqa Publishing, Oxford. Pages 41-42]
 
Applications of the Above Knowledge
  1. Let us do our best and fully participate in the Jamati Evening Mushkil Aasaan satado for a period of seven days;
     
  2. Let us pray for exterior (zahir) and interior (batin) protection in our Jamati satado supplications;
     
  3. Let us practice bandagi and seek a light in our (real) hearts and enlighten ourselves with the innermost secret to understand the workings of God;
     
  4. Let us have immense hope in the barakat of the 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi; and
     
  5. Let us also remember Mowla's firman that "It (bandagi) will give you strength to face any worldly difficulty. It will give you humility to face success."
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
Ten Giryah-u zâri postings
Pir Bhikham's Ame Saheb saathe sahel kidha
Pir Hasan Kabirdin's Aash Tamari Shri Ho Kayam Sami

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Thursday, April 16, 2009


 
:: Candle Posting #35 :: How to Become Imam Conscious? ::
 

 
Ya Ali Madad. The Jamati Mushkil Aasan satado will commence on Friday, April 17 and end on Thursday, April 23, 2009 in Canada. The venti verses that will be recited after tasbi have been selected from the 'granth' known at 'Moti Venti' composed by Pir Hasan Kabirdin (r.a.). A representative verse is presented below:
 
Eji anant jug amnê vahi gayâ
rup dhartâ âviyâ
vênti kartâ amnê bhav thayâ
sâmi tamê jod jodâvo
mahêr karo morâ sâ(n)hiyâ
abarâ sharan tamâri
 
0 Lord, Innumerable (countless) ages have passed
during which I have taken different forms.
Ages have passed in supplication.
O Lord, I beg to reunite with you.

Have mercy on me, my Lord.
I am helpless and dependent on you.

 2

 
Let us now learn about a short term pain for a long term gain from the following teaching of Rumi:
 
"The grapes of my body will become wine only after the Vintner stomps upon me with His Feet. I surrender my spirit, like grapes, to His stomping, so that my inner most consciousness may revel in joy. Although the grapes keep on bleeding blood and saying, "I have had enough of this injustice and cruelty," the Stomper puts cotton in His ears: "I am not pressing out of ignorance. If you wish to deny, you have an excuse, but I am the Master of this work. When you reach perfection through My efforts and treading, then you will thank Me exceedingly." ('Diwan-i Shams-i Tabrizi 17584-89)
 
[Source: William C, Chittick. The Sufi Path of Love: The Spiritual Teachings of Rumi. 1983. State University of New York Press, Albany. Pages 239-240]
 
Here is another teaching of Rumi in which he describes how to come close to God:
"Between God and His servant are just two veils; all other veils become manifest from these two: health and wealth. He who is healthy says, "Where is God? I do not know and I don't see." As soon as he begins to suffer, he says, "Oh God! O God!", and he begins sharing his secrets with Him and talking to Him. So you see that health was his veil, and God was hidden under his pain. So long as man has riches, he gathers together all the means of achieving his desires. Night and day he busies himself with them. As soon as he loses his wealth, his ego weakens, and he turns round about God." (Fihi Mâ fihi (Discourses of Rumi) 233/240)
 
[Source: William C, Chittick. The Sufi Path of Love: The Spiritual Teachings of Rumi. 1983. State University of New York Press, Albany. Pages 238-239]
 
Applications of the Above Knowledge
  1. Are we willing to submit our souls to the Holy Imam and go through a grind in this world in order to achieve salvation? Please reflect deeply on the examples of grapes.
     
  2. The Holy Imam has said that He is always with us, i.e., in our consciousness. Now let us ask ourselves individually, "Is the Holy Imam in my consciousness?". If yes, Al-Hamdulillah! If no, why not? Please reflect on the Rumi's second example presented above.
     
  3. Let us do our best and fully participate in the Jamati Evening Mushkil Aasaan satado for a period of seven days; and
     
  4. Let us have immense hope in the barakat of the 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi;
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
Moti Venti resources
15 Dhikr Tasbis

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Friday, April 17, 2009


 
:: Candle Posting #36 :: What is the Relationship Between Faith and Intellect in Islam? ::
 

 
Ya Ali Madad. What is the relationship between faith and intellect in Islam. I found a fascinating answer by William C. Chittick:
 
"All spiritual discipline assumes faith on the part of him who practices it. In Arabic, the word "faith" (iman) derives from a root signifying "to become secure." In Muslim consciousness, faith is connected primarily with knowledge and only secondarily with the will and emotions. As we have already seen, Rumi describes the "believer" —mu'min, "he who has faith"— as dominated by the intellect and irradiated by the Light of God. So "faith" and "belief" have none of the overtones of irrationality connected with the word "belief" in English. What Moslems understand by it, as can be seen in the passages quoted below, is "becoming secure in the knowledge of God." It is the beginning of certainty.
 
A man of faith must practice his convictions. For Rumi, this practice is the "Greater Holy War," a term derived from the famous saying of the Prophet when he returned to Medina from one of the early battles: "I have returned from the lesser holy war to the Greater Holy War." One should note that the close relationship between the following terms, all of which are derived from the same root: jihâd ("holy war"), mujâhadah ("spiritual combat"), jahd ("effort") and ijtihâd ("striving"). Linguistically the second term bears practically the same meaning as the first, since they are two different forms of the same verbal noun. But as a technical term in Sufism "spiritual combat" is employed synonymously with "ascetic practice" (riyâdat) to denote all the practices the disciple undertakes on the way of self-purification and spiritual realization, whereas "holy war" refers to the outward and inward war against the unbelievers, or spiritual practice in a more general sense. The third and fourth terms denote in a still more general sense the striving and personal initiative necessary on the Way (of higher spiritual enlightenment)."
 
[Source: William C, Chittick. The Sufi Path of Love: The Spiritual Teachings of Rumi. 1983. State University of New York Press, Albany. Page 151]
 
In verse 60 of Kalâmê Mowlâ, NOOR Mowlana Murtazâ Ali (a.s.) has elaborated on the concept of struggle against one's lower self as follows:

Jêhâd karnâ kâfarsênthee,
a kalâmmê hukam hay rabkâ,
to badâ kâfar hay nafsê ammârâ,
sahee bujo bandê sabkâ

To wage Holy War against an infidel
is the command of the Lord.
But a greater infidel is your lower self (nafs-i ammâra),
Know this as true for all.

To jees bandênê nafsku(n) mârâ,
usnê fatêh pâee donu(n) jahân,
jo koee tâbê mankê rahyâ,
to donu(n) jahânmê(n) huâ pashêmân ......60

The one who has defeated the lower self,
has indeed achieved success in both worlds.
The one who surrenders to the lower self,
is miserable in both worlds. .....60
 
Here is NOOR Mowlana Murtaza Ali's (a.s.) definition of Islam:
 
"I define Islam for you in a way that nobody dare do it before me. Islam means obedience to God; obedience to God means having sincere faith in Him; such a faith means to believe in His Power; a belief in His Power means recognizing and accepting His Majesty; acceptance of His Majesty means fulfilling the obligations laid down by Him; and fulfillment of obligations means action." [Source: Nahjul Balagha: Sermons, letters and sayings of Hazrat Ali, Saying of Hazrat Ali number 124, p.286)
 
Applications of the Above Knowledge

  1. NOOR Mowlana Sultan Muhammad Shah (a.s.) has taught us that faith is light (Iman chhe te Noor chhe). Note Rumi's definition of faith is based on intellect that is irradiated by the Light of God. Please link these concepts to NOOR Mowlana Hazir Imam's Dua to the global Jamat in his Holy Talika dated December 13, 2008: "I convey to all my beloved spiritual children individually ... blessings ... for spiritual enlightenment to guide you in your lives ...". From this, I conclude that we all have to practise our faith in such a way that we understand our faith at the highest form of intellect, which is light in the forehead!
     
  2. Our faith is based on self-purification, self-realization and higher spiritual enlightenment. The Alid tradition of a thinking and spiritual Islam is defined as an Islam which leads to the development of the human soul to its highest level. Therefore each person should ask the following question: "What steps should I take to create a greater awareness of my own soul and the Holy Imam's Soul in my consciousness?" Helpful knowledge can be accessed through the links listed below.
     
  3. Let us do our best and fully participate in the Jamati Evening Mushkil Aasaan satado for a period of seven days; and
     
  4. Let us have immense hope in the barakat of the 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi;
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
Holy Didar and Iman (Faith)
Holy Didar and the Recognition of the Light of the Holy Imam
Higher Spiritual Enlightenment Indicators

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Saturday, April 18, 2009


 
:: Candle Posting #37 :: How to Defeat The Ego (Nafs-i Amara)? ::
 

 
Ya Ali Madad. In the previous posting, we learned that our ego has to be conquered with the intellect so that we can perceive things in their true and actual form. William C. Chittick has articulated this problem as follows:
 
"Everything man can possibly wish to possess is contained within himself. Made in God's image, he embraces all of His Attributes. Man's perfected heart is God's Throne, but his ego is the veil which prevents him from seeing his true self. Until the veil is lifted, he will remain in ignorance and error."
 
Now let us read Rumi's perspectives on this topic:
 
"The great (secular) scholars of the age split hairs in all sciences. They have gained total knowledge and complete mastery of things that have nothing to do with them (i.e., they have studied very many things of nature). But that which is important and closer to him than anything else, namely his own self, this your great (secular) scholar does not know." (Fihi Mâ fihi (Discourses of Rumi) 17/30)
 
"Wretched humanity! Not knowing his own self, and has come from a high estate and fallen into lowliness! He sold himself cheaply; he was satin, yet he has sewn himself onto a tattered cloak." (Mathnavi III 1000-01)
 
"A basket full of bread sits on your head, but you beg for crusts from door to door. Attend to your own head, leave aside dizzyness! Go, knock upon the heart's door! Why keep on knocking from door to door? Up to your knees in the stream's water, you are heedless of yourself and seek a drink from this person and that." (Mathnavi V 1073-75)
 
[Source: William C, Chittick. The Sufi Path of Love: The Spiritual Teachings of Rumi. 1983. State University of New York Press, Albany. Pages 148-149]
 
In Pir Pandiyat-i Jawanmardi, Imam NOOR Mowlana Shah Mustansir bi'l-laah II (a.s.) teaches us that our ego (nafs-i amara) makes us act in a way which brings darkness to our souls and has prescribed remedies to get us back into Light. Let us now study the details:
 
Cause:
 "O, believers, hearts which are filled with malice, which are defiled by doubt are straying from the path into darkness, the hearts which contain vile fancies, such hearts are abode of Satan and of devils." (page 23)

Remedy:
 "But pure, loving and clean hearts which contain no malice and enmity at any one, or lust for things of this world, those in which there is nothing except the thought of the Truth, — such hearts are the Throne of the Merciful, and the seat of angels. Therefore, O, believers, see God in your hearts, keeping hearts well-polished, removing rust, dust, doubt and hypocrisy from the mirror of your hearts by the brush of firm faith (yaqin), and wash it with the water of religious knowledge, so that you may see God in that mirror of your hearts. If you love God, turn away your hearts from evil-minded traitors, so that they do not make you similar to themselves. God has turned His face from traitors who do not recognize the Truth, and have lost touch with the Imam of the time." (Page 23)
 
Applications of the Above Knowledge

  1. Hazrat Adam (a.s.) was the father of mankind, therefore, in his initial stages of spiritual journey, he had the lamp of human desires in him, a lamp whose light is little but the smoke plentiful. Then he went through transformation through intense dhikr, sincere repentance and absolute submission to the will of God. God extinguished the lamp of human desires (nafs-i amara) with the blows of His Mercy and instead lit the luminous lamp of angelicity in his consciousness.
     
    Therefore, we all have to follow the example of Hazrat Adam (a.s.) and the teachings of Imam NOOR Mowlana Shah Mustansir bi'l-laah II (a.s.) so that our real hearts (consciousness) become the Throne of the Merciful. This is the best method to face any calamity that comes towards us!
     
  2. Let us do our best and fully participate in the Jamati Evening Mushkil Aasaan satado for a period of seven days, and get the barakat of the 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi;
     
  3. Let us pray for the blessings of the protection through the Light of NOOR Mowlana Hazir Imam in our foreheads; and
     
  4. Let us remember Mowla's firman that "It (bandagi) will give you strength to face any worldly difficulty. It will give you humility to face success." Ameen.
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
Forty Norms Related to Higher Spiritual Enlightenment
The Light of Imamat Purifies Mu'mins
The Three Levels of Human Existence

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Sunday, April 19, 2009


 
:: Candle Posting #38 :: What are the Links between the Daily Prayer, Faith and Knowledge? ::
 

 
Ya Ali Madad. In this posting, I would like to present the thoughts of Rumi on the spirit of compulsory prayers and the comparison of ritual prayer with faith (iman). Then I would like to show how faith gets actualized to light through knowledge. Let us first discover the spirit behind the daily prayers:
 
"For instance, you are playing the rebeck (medieval stringed instrument) and know that I (God) am behind the wall. For certain you will keep on playing. You will not stop, for you are a rebeck-player. After all, the purpose of this ritual prayer is not that you should stand and bow and prostrate yourself all day long. Its purpose is that you should possess continuously that spiritual state which appears to you in prayer: Whether asleep or awake, writing or reading, in all states you should never be empty of the remembrance of God; rather, you should be one of those who is constantly at their prayers (LXX 23)." (Fihi Mâ fihi (Discourses of Rumi) 174/182-183)
 
Now let us read Rumi's perspectives on faith and ritual prayer:
 
"Someone asked what is more excellent than ritual prayer.
 
The master replied that one answer is the spirit of the ritual prayer ... (as explained above). A second answer is that faith is better than the ritual prayer. For the prayer has to be performed five times a day, while faith is continual. The prayer may be omitted for a valid excuse, and in certain circumstances it may be postponed. This is another superiority of faith: It cannot be omitted for any excuse, and under no circumstances may it be postponed. Faith without prayer is beneficial, but there is no benefit in the prayer without faith, as for example in the case of hypocrites. Moreover, in every religion the ritual prayer is different, but faith does not change in any of them—its inward states, its kiblah, and so forth are all the same" (Fihi Mâ fihi (Discourses of Rumi) 32/43)
 
[Source: William C, Chittick. The Sufi Path of Love: The Spiritual Teachings of Rumi. 1983. State University of New York Press, Albany. Pages 152-153]
 
Now let us study how faith becomes light:
 
"Firm belief, in fact, is another name of the initial and basic faith (iman), which gradually progresses and becomes the light of faith, at the level of perfection (Q. 49:7, 57:12). On the other hand, it should also be remembered that faith is called certainty when it reaches the level of knowledge, such as knowledge of certainty ('ilmu'l-yaqin), the eye of certainty ('ayun'l-yaqin), and the truth of certainty (haqqu'l-yaqin). Further certainty becomes recognition (marifat), when the eye of the (real) heart opens. Thus, on the highest level, light of faith, light of certainty and the light of recognition are one and the same reality." (Quranic Healing, page 125)
 
Please note how the above paragraph supports the statement by Rumi:
 
"Muslim consciousness, faith is connected primarily with knowledge and only secondarily with the will and emotions. As we have already seen, Rumi describes the "believer" —mu'min, "he who has faith"— as dominated by the intellect and irradiated by the Light of God. So "faith" and "belief" have none of the overtones of irrationality connected with the word "belief" in English."
 
[Source: William C, Chittick. The Sufi Path of Love: The Spiritual Teachings of Rumi. 1983. State University of New York Press, Albany. Page 151]
 
Applications of the Above Knowledge
  1. Now let us re-read the following statement which was made in Candle posting 36:
     
    NOOR Mowlana Sultan Muhammad Shah (a.s.) has taught us that faith is light (Iman chhe te Noor chhe). Note Rumi's definition of faith is based on intellect that is irradiated by the Light of God. Please link these concepts to NOOR Mowlana Hazir Imam's Dua to the global Jamat in his Holy Talika dated December 13, 2008: "I convey to all my beloved spiritual children individually ... blessings ... for spiritual enlightenment to guide you in your lives ...". From this, I conclude that we all have to practise our faith in such a way that we understand our faith at the highest form of intellect, which is light in the forehead!
     
  2. Let us do our best and fully participate in the Jamati Evening Mushkil Aasaan satado for a period of seven days, and get the barakat of the 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi;
     
  3. Let us pray for the blessings of the protection through the Light of NOOR Mowlana Hazir Imam in our foreheads; and
     
  4. Let us remember Mowla's firman that "It (bandagi) will give you strength to face any worldly difficulty. It will give you humility to face success." Ameen.
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
The Mi'raj of the Holy Prophet Muhammad (s.a.s.)
Actualizing Higher Spiritual Enlightenment

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Monday, April 20, 2009


 
:: Candle Posting #39 :: What is the Source of the Light of Faith? ::
 

 
Ya Ali Madad. In posting number 38, I made a strong case for strengthening one's faith with knowledge and rigorous practise of faith until it (i.e., faith) becomes Light. In this posting, I would like to further explore these relationships and address the question: "where should an Ismaili look for the Light of Faith?".
 
Let us start with an excerpt of a supplication of Muhyiddin Ibn 'Arabi in which he seeks help for the Radiant Light to liberate him from the shackles of material existence and also to intensity his own light.
 
"O God, instruct my intellect in the sciences of Your Private Knowledge, and perfume my soul with the virtues of Your Lordship! Assure my senses by extending illuminating rays from the Presences of Your Radiant Light! Liberate the quintessential gemstones of my corporeality from constraints of gross nature, from the condensity of sense-perception and from the confinement of place and [phenomenal] world!
 
O God, transport me from the descending steps of my created being and nature to the ascending flight of Your Truth and essential Reality. You are my Friend and Master: in You I die and from You I take life. It is You alone whom we adore and it is You alone we see for aid.
 
Look upon me, O God, with that regards by which You arrange all my stages in a harmonious progression, by which You purify the inner heart where my secrets appear, by which You elevate the spirits of my remembrance to the Highest Assembly, by which you intensify the shining of my light."
 
[Source: Muhyiddin Ibn 'Arabi. The Seven Days of the Heart. Translated by Pablo Beneito and Stephen Hirtenstein. 2000. Anqa Publishing, Oxford. Pages 55]
 
Now let us look at the position of the Holy Imam in the Ismaili Tariqah:
 
"...The Imam of the time is the Divine light. Just as the sun which gives light to this world is always there, similarly, the Imam of the time who gives light to the world of religion is always there. Just as the disappearance of the sun from this world is impossible, similarly the disappearance of the Imam of the time from this world is impossible. He is always there. For man is constituted of three things: body, soul and intellect. The body receives light from the sun, the moon and other sources of physical light, but the light which the human soul and intellect need is always only with the Imam of the time.
 
It should be noted that the light of the soul and the intellect cannot be seen with the physical eye, otherwise, all the people of the world would have seen him and nobody would have denied his existence, just as nobody denies the existence of the sun in this world whose light can be seen. The sun does not require any proof of its existence as the light of the soul and intellect requires, for God says He guides to His light whom He wills. Had this light of God been shining externally and possessed some external sign, which people would have instantly recognized as the light of God, then God would not have said that He guides to His light whom He wills (Q. 24:35)" (Source: Chain of the Light of Imamat, pages 70-71)
 
Applications of the Above Knowledge
  1. Where can person get the Light of Faith? This has been explained by NOOR Mowlana Sultan Muhammad Shah (a.s.) as follows:
     
    "Islam and Ismailism are built on Iman and Mo'min. Iman means faith. Mo'min is one who has faith. Mo'min who has true faith does not mean to be philosopher; it means one who has got faith. If you have got no Iman there is no hope. Iman is a thing that one can get by praying for Iman; for that you will have to go Imam. There is no other way or short cut to it." (Dar-es-Salaam, February 2, 1945).
     
    From this we can also conclude that the Light of Faith comes from the Light of the Holy Imam. Our religion is quite clear how and where we should go to acquire the Light of Faith! Therefore, we should make a tremendous effort to actualize our faith as Light! Al-Hamdulillah!
     
  2. Let us do our best and fully participate in the Jamati Evening Mushkil Aasaan satado for a period of seven days, and get the barakat of the 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi;
     
  3. Let us pray for the blessings of the protection through the Light of NOOR Mowlana Hazir Imam in our foreheads; and
     
  4. Let us remember Mowla's firman that "It (bandagi) will give you strength to face any worldly difficulty. It will give you humility to face success." As a point of clarification, bandagi is performed just for spiritual enlightenment, how besides spiritual happiness, bandagi also generates strength to solve world difficulties. Ameen.
All praise is due to the Holy Imam for sending spiritual and luminous tayid to complete the first volume of the Candle postings project! On this happy occasion, I have also recorded a mp3 sound track for the Ya Ali tu Rahem Kar, Ya Mowla Tu Fazal Kar (O Ali have mercy Upon Us, O Mowla make make us prosperous in terms of material and spiritual wealth and higher spiritual enlightenment. Click here to download the mp3 for this dhikr tasbi (8.91 MB)
 
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
Download Ya Ali Tu Rahem Kar, Ya Mowla Tu Fazel Kar mp3 sound track (8.91 MB) The Mi'raj of the Holy Prophet Muhammad (s.a.s.)
Actualizing Higher Spiritual Enlightenment
 
Archives:
Candle Posting Index, Postings: 1-10, 11-20, 21-30, 31-40

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Tuesday, April 21, 2009


 
:: Candle Posting #40 :: What is the Role of the Present and Living Imam? ::
 

 
Ya Ali Madad. In posting number 38, we learned that faith can be actualized to light through knowledge. In posting number 39, we learned that the Light of Faith comes from the Light of the Holy Imam. In this posting, I would like to shed some light on the topic of Imam-i Mubin.
 
"The Holy Qur'an says: "Wa kulla shay'in ahsaynahu fi Imamin mubin" (36:12). In order to estimate the spiritual and esoteric depths of the Holy Qur'an, suffice it to mention the following Prophetic Tradition: "There is not a single verse from the verses of the Qur'an but it has an exoteric meaning (Zahir) and an esoteric meaning (batin) and every esoteric meaning (tawil) of it has another esoteric meaning till seven esoteric meanings". And according to another version, "till seventy esoteric meanings".
 
"The only way to acquire the secrets of the Qur'an is that it should be studied according to the principles which are enjoined on us by God and His Messenger, and that principle is none other than true obedience to the Imam of the time. If one follows the literal meaning of a verse and does not obey the Imam of the time, its esoteric meaning will remain hidden from him."
 
"Regarding the possession of knowledge of the Qur'an by the Imam of the time, there are many proofs. One of them is the verse which shows that it is with the Imam of the time. It says: "The unbelievers say: You are not a messenger. Say: God suffices as a witness between me and you and he who possess the knowledge of the book" (13:43). This verse shows that, other than Allah and Mawlana Ali, no one else can be a witness of the messengership of the Holy Prophet."
 
"The Jews and the Christians used to come with numerous kinds of rational and traditional arguments with the purpose of creating doubt about the messengership of the Holy Prophet. But who could dare to do this in the presence of the Commander of the faithful, Mawlana Ali? He used to answer the questions of all such people. And details of such events can be studied and read in books on history. Thus Mawlana Ali in his own time was the witness on behalf of Allah and the Holy prophet and similarly the witness continues to be in every age in the form of the Imam of the time."
 
"Knowledge of the Book (Q. 13:43) is the knowledge of the Holy Qur'an. According to this verse, it is the Imam of the time, who is undoubtedly is Mawlana Ali and has the knowledge of the Book. The decisive proof of this verse is that between the Messenger and the people, the Imam of the time has certain characteristics:
  1. On behalf of God and himself, he is the witness between the Messenger and the people.
  2. He is the wisest of mankind. For, one of the reasons for becoming the witness to the exclusion of others, was wisdom.
  3. He is always living in this world till the Day of Resurrection.
  4. He knows the entire reality of the Holy Qur'an.
  5. He illuminates the religion from the Qur'an. For he has become a witness to protect the religion of Islam from the evil of enemies and to illuminate it. Further from this verse, it is clear that on behalf of God and the Prophet, none other than the Imam of the time has the responsibility for the Qur'an and this is decreed by God and His Prophet." [Source: Chain of the Light of Imamat, Pages 88-89, 93-96]

Applications of the Above Knowledge
  1. The Ismaili Tariqah is an esoteric tradition. This has been explained by NOOR Mowlana Hazir Imam (a.s.) as follows:
     
    "It is important in learning parts of the Qur'an, you must clearly understand the meaning. ...I hope that you will not forget that the meaning is the foundation of our concept of Islam, because our concept is esoteric. If it were exoteric, then it would not matter. But it is not exoteric, it is esoteric, ...". (Bombay, November 22, 1967).
     
    In this the first volume of 40 candle postings, an effort has been made to emphasize the esoteric dimensions of the our faith. In order to clearly understand the concepts, may I suggest a review of all the postings? This, of course, must be followed with a personal plan of action.
     
  2. Let us do our best and fully participate in the Jamati Evening Mushkil Aasaan satado for a period of seven days, and get the barakat of the 'Ya Ali tu Rahem Kar, Ya Mowla tu Fazal Kar' tasbi;
     
  3. Let us pray for the blessings of the protection through the Light of NOOR Mowlana Hazir Imam in our foreheads; and
     
  4. Let us remember Mowla's firman that "It (bandagi) will give you strength to face any worldly difficulty. It will give you humility to face success." As a point of clarification, bandagi is performed just for spiritual enlightenment, how besides spiritual happiness, bandagi also generates strength to solve world difficulties. Ameen.
All praise is due to the Holy Imam for sending spiritual and luminous tayid to complete the first volume of the Candle postings project!
 
In order to add this tasbi in our consciousness, I have recorded a mp3 sound track for the "Ya Ali tu Rahem Kar, Ya Mowla Tu Fazal Kar" which means "O Ali have mercy Upon Us, O Mowla make make us prosperous in terms of material and spiritual wealth and higher spiritual enlightenment". Click here to download the mp3 for this dhikr tasbi (8.91 MB).
 
May Mowla's Light be with all of us, always, in everything that we do!
 
Links for Further Research on Related Topics:
Download Ya Ali Tu Rahem Kar, Ya Mowla Tu Fazel Kar mp3 sound track (8.91 MB) Ta'wil Postings on the Subject of Imâm and Imâmat
Sayings of NOOR Mowlana Murtazâ Ali (a.s.) with Cross References from the Holy Qur'an
Qur'anic Treasures

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma (noor-allah@salmanspiritual.com)
SalmanSpiritual.com
Wednesday, April 22, 2009


Article by Dr. Noorallah Juma
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