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Speaking only what is within the Heart makes the arduous journey shorter and helps reaching the summit of the Path faster

In Arabic it reads: SubhanAllah. The artist Peter Gould says about this piece of art, "I was fascinated to learn of the connection between the arabic root word 'si-ba-ha' and swimming .. That one meaning of the phrase 'SubhanAllah' is like 'swimming' in the divine presence of awe and majesty ... Hence the artwork has a water-like quality and aquatic feel to the script" (This artwork was exhibited at the Sharjah Islamic Arts Festival 2010)

This is Sheikh Abul-Hasan, may Allah sanctify his soul of soul, speaking in his intimate supplication (Munajat / Du'a) to the Lord of the Creation. The speech of the Sheikh is in bold while the text in parenthesis are its partial explanation / extension:

My Lord! The people offer Shukr (Gratitude) for Your blessings, I offer my gratitude for Your Beingness, the true benefaction is Your existence. 
(The Seeker / Murid on the beginning of the path offers gratitude for blessings e.g. food, shelter, money and so on. But towards the end of the path the Seeker’s eyes do not see anything in this world other than the Divine so the Seeker offers gratitude for the Divine.)

God has called upon my heart, “My slave what do you desire?” and I replied, “For I Your beingness suffice, thus what other needs can there be?”

(Again this is the language of the Seeker at the end of the path)

If on the day of the resurrection, the God asks about me from myself then I would request, “My Lord please ask Yourself about me and ask for I from Your Oneness”. 

(Facing the Divine Presence Man is unable to speak; our Sheikh understood this peculiar state of speechlessness therefore he is preparing himself for such occasion by asking Allah not to question him about his own Self but rather IT to ask ITself. Moreover, the Sheikh has reached a stage of Oneness that everything about his person is derived from that Oneness or modified towards it. So again he asks IT to ask about him from ITs own Oneness.)

My Lord, upon You, I am wealthy for You. Whatsoever I have is Yours and You are Truly Everlasting and whatsoever is with You at some times may not be (available). 

(If what we are, we are for IT then we are wealthy since IT is rich beyond bounds. But what matters: IT is everlasting though some times some of ITs blessings may be taken away.)

My Lord, for fifty years Your Mahabbat (Divine Love) has been upon me. Suddenly within my Serr (Soul of soul) I heard a call, “Before Adam I befriended you”. 

(This could mean that before the appearance of Mankind on this earth, the Divine befriended our Souls in Azal (Sempiternity))

My Lord, You are my only necessity. I heard within my Serr (Soul of soul), “If you want Me be pure & cleansed since I am pure & cleansed, be needless since I am needless from people”.

My Lord, happiness is with You and yet You make Ishārat (a hint or gesture) at the Paradise?

My Lord, if in the entire universe there is one kinder, more compassionate than me, then I am ashamed of myself (in Your Presence). 

(Selfless generosity and kindness is the signature of the Sufis at the end of the path. If you are not overly kind to everyone, almost to your own detriment, you are not on the path.)

My Lord if I tell You tales of sorrowers the heaven & earth shall cry tears of blood.

(This sentence was partially eaten by termites so the translation is incomplete, perhaps God veils from us the intimacy and secret conversation between Him and His lover: If the Sufi on the path truly loves the people and takes their case to Allah then IT would sympathize and casusing the heavens and earth to cry. So the Sufi on the Path loves Mankind and with much interest takes their case to his Beloved, and this selfless act may expedite the relief of the people from their affliction.)

End of Munajah

Sheikh Abul-Hasan Kharaqaani, the illiterate Brave & Spartan erudite of Sufism lived in the city of Bastam which is now called Damqan (Iran) around the 4th century of Islam or 1000 AD.

This is translation of his work, the Light of Sciences in English by Dara O. Shayda, may Allah bless them both and soak them in Divine Nur, both in this world and the next.

~ Apercu by Dara O. Shayda ~

The Path of Divine Love has two significant points: The beginning and the end. On these two distinguished points the Seeker has two distinguished languages. What you read above is the language of a Seeker on the Path that has reached the very end. This person does not talk like ordinary folk any longer. The sentences are laconic & terse. The Seeker no longer thinks about the meanings of the words, rather confesses and what you heard above is an uncontrollable form of confession of a Sufi at the end of the path.

It is very important for Seeker to speak according to what is within his heart. Do not imitate like a parrot the words of others in order to push your way to the end of the path. Speak with clarity what is within you. If that is not within you then there are no words about it. If it is within you and it is shameful then the words upon your tongue should be shameful. If it is within and it is truth against your self, then the words upon your tongue should be the truth against your self.

If you have courage and the sincerity to say what is within you, then the path is shortened and you shall find the end much faster. The longer you speak what is not within you the longer is the path stretched in front of you and the harsher the conditions. (This is very important, read again carefully what the sincere adviser advices here)

The Seeker must carefully assess the language he/she speaks with. That has to be directly related to where on the path he/she is that can be assessed by what is within the Heart.

- Credit: Untired with Loving by Dara O. Shayda

co-relation of sincere speech that is according to the Heart vs. the length of the journey and reaching it's summit

If the above truth reaches your heart, then prepare yourself for this elegant wisdom offered by the Divine Informer, Muhammad Mustafa, the locus of God's Love who said thus:

“Whoever believes in Allah and the Last Day should speak a good word or remain silent. And whoever believes in Allah and the Last Day should show hospitality to his neighbor. And whoever believes in Allah and the Last Day should show hospitality to his guest.” [Sahîh al-Bukhârî and Sahîh Muslim]

The above saying of the Master, may Allah improve our condition to trace his sunnah, and shower abundant peace and blessings upon his noble soul, has three hints. Speech of sincerity and goodness, selfless generosity towards those who are from near and selfless generosity to those who are from far. This is what makes one worthy of the title of Human, Hu-Man, one who is dressed in the Divine qualities.

And finally in the words of the Glorious Lord:

IN approximate translation: “O faithful ones! Be God-conscious and speak words straight to the point;. That He may make your conduct wholesome and forgive you your falling short: Whoever obeys God and His Messenger, has already attained the highest achievement.” [ Sûrah al-Ahzâb : 70-71]

May Allah increase our capacity to act on our knowledge so that He may open Divine Wisdom and Gnosis upon our Hearts.


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Technology of the Heart: Speaking only what is within the Heart makes the arduous journey shorter and helps reaching the summit of the Path faster
Speaking only what is within the Heart makes the arduous journey shorter and helps reaching the summit of the Path faster
For spiritual seeker what is the relation between sincerity of speech vs. the journey and reaching of the summit towards gnosis / enlightenment?
Technology of the Heart
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