Friday, December 28, 2012

An Experience with Mother Mariam

Behold! the angels said:
"O Mariam! Allah has chosen you
and purified you -
chosen you above the women
of all nations."
~ The Qur'an 3:42

This year on 25th December on his site Ecstatic Exchange, American poet Daniel Abdal-Hayy Moore shared a beautiful poem by the title: Five Short Meditations on the Virgin Mary. This poem was commissioned by Abdal-Hakim Murad for his essay appearing in the compendious volume, Mary, the Complete Resource, edited by Sarah Jane Boss and published in 2007.

Along with the poem, the poet who is also an initiate in the Sufi Path shared a personal experience related with Mother Mary, may God bless her soul. Daniel Abdal-Hayy Moore's experience shared is reposted here:

     Walking in the woods as is my wont in the morning
     June 9th 2005 Philadelphia Pennsylvania after strong storms and
     all the trees dry now creaking in the heat and humidity    
     thinking of this poem
     thinking of Mary peace be upon her
     walking along the trail wondering to myself about the
     Sufi Tariqa of the Mariamiyya

I suddenly hear a crack like horrendous thunder seemingly from
far away but look up above me in time to see a
huge bough break from the top of a tall tree with a giant screech and
hurtle down toward me at seemingly supersonic speed
I step aside yelling “Allah!” automatically heart thumping
and the heavy branch crash-lands exactly where I
stood a split second before and breaks into four or five
raw pieces cracked and shattered and me shocked and grateful
thanking Allah over and over thanking Him with all my being
my position just under it one split second before happily
not there for it to
crash onto me now safe and sound at the side of the trail

I wonder at the force of it as I continue now to wonder
Allah’s full and Awful Power exposed to me direct from the
core of the universe as if sky and earth and mortality itself were
opened up in the blink of an eye
and my life actually only a literal hair’s breadth away
from death

     At the Thursday night Sufi meeting I describe it in detail
     to Baji our Pakistani shaykha and first thing she asks is
     “What were you thinking just before the bough broke and fell?”
     and when I tell her I was thinking of the Virgin Mary
     she says without a moment’s pause
     “Just as Allah protected and saved Mariam
     so Mariam protected you
     and saved you!”

~ credit  / about Daniel Abdal-Hayy Moore

# Related:
* Islamic views of Mary
* Mother Mary in Sufism and Maryamiyya Sufi Tariqa
* Daniel Abdal-Hayy Moore
* Mother Mary in Qur'an

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Tuesday, December 25, 2012

Remembrance of the Blessed Birth of Jesus Christ


For his Peace is here. His fragrance is wafting amidst us. Be close to him, come near him and touch his flowing garment and cure yourself of every sickeness of your body and spirit.

He left his peace with the world, the peace of God that he was an embodiment of, has left that peace for us as a precious and timeless gift.

"Peace I leave with you; my peace I give you. And the peace I give is a gift the world cannot give. Never let your hearts be troubled and do not be afraid."
~ saying of Christ, John 14:27

The Peace 
of Christ
is Here!

May our Hearts be the abode of Divine Peace, may our mind be the abode of Divine Tranquility.

Wish you a blessed occasion of Christmas to remember the momentous birth of Isa Naseriyye (Jesus of Nazareth) as he was known in his Aramaic language in his land and time, now more by his latinized name Jesus Christ, may God's everlasting peace be his.

In the Gospel of Mark 8:29 Christ asked his disciples, “Who do you say that I am?”
Just as God wills that the disciples know who Jesus Christ really was, God wants now, for His Will is Eternal and Timeless. God has veiled Jesus from the world, his close companions are no longer in the world, their accounts were destroyed, got buried and obscured from humanity. What we are left with to trace the fragrance of the personality of the incomparable Christ is the New Testament and the Last Testament, that is the Qur'an. Christians are well aware of what Bible says about Jesus and quotes from Jesus, but very little do we know about the Last Testaments account of Christ.

Here is a Mind-Map below that connects a composite picture of the outward reality of Jesus Christ. His inward reality is known fully only to God. You may click on the

click above to view large size (the number in braces are chapter and verses of Qur'an)

The Aramaic/ Arabic name of Jesus appears about 25 times in the Qur'an unveiling different facets of his hidden life and clearing some of the misconceptions. Qur'an Corpus has the list of all the verses when Jesus is mentioned by his name.

Below are the verses from Qur'an as interpreted by Yusuf Ali's translation: 

2:87 We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit.

2:136 We believe in Allah, and the revelation given to us, and to Abraham, Isma’il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them . . .

2:253 . . . To Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit.

3:45 O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.

3:46 “He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous.”

3:48 And Allah will teach him the Book and Wisdom, the Law and the Gospel.

3:49 And (appoint him) a messenger to the Children of Israel, (with this message): “I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah’s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah’s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe.”

3:50 (I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.

3:52 When Jesus found Unbelief on their part He said: “Who will be My helpers to (the work of) Allah?” Said the disciples: “We are Allah’s helpers: We believe in Allah, and do thou bear witness that we are Muslims.”

3:55 Behold! Allah said: “O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.”

3:59 The similitude of Jesus before Allah is as that of Adam . . .

3:84 . . . and in (the Books) given to Moses, Jesus, and the prophets, from their Lord.

4:157 That they said (in boast), “We killed Christ Jesus the son of Mary, the Messenger of Allah”;—but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not.

4:163 We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma’il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms.

4:171 O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not “Trinity”: desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth.

4:172 Christ disdaineth nor to serve and worship Allah . . .

5:17 In blasphemy indeed are those that say that Allah is Christ the son of Mary.

5:46 And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah.

5:72 They do blaspheme who say: “Allah is Christ the son of Mary.” But said Christ: “ Children of Israel! worship Allah, my Lord and your Lord.” Whoever joins other gods with Allah,- Allah will forbid him the garden, and the Fire will be his abode.

5:75 Christ the son of Mary was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food.

5:78 Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of David and of Jesus the son of Mary: because they disobeyed and persisted in excesses.

5:110 O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: ‘This is nothing but evident magic.’

5:112 Behold! the disciples, said: “O Jesus the son of Mary! can thy Lord send down to us a
table set (with viands) from heaven?” Said Jesus: “Fear Allah, if ye have faith.”

5:114 Said Jesus the son of Mary: “O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us—for the first and the last of us—a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs).”

5:116 Allah will say: “O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah’?” He will say: “Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart . . .”

6:85 And Zakariya and John, and Jesus and Elias: all in the ranks of the righteous.

9:30 The Jews call ‘Uzair a son of Allah, and the Christians call Christ the son of Allah.

9:31 They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him).

He said: “Nay, I am only a messenger from thy Lord, (to announce) to thee the gift of a holy son.”

19:20 She said: “How shall I have a son, seeing that no man has touched me, and I am not unchaste?”

19:21 He said: “So (it will be): Thy Lord saith, ‘that is easy for Me: and (We wish) to appoint him as a Sign unto men and a Mercy from Us’:It is a matter (so) decreed.”

19:22 So she conceived him, and she retired with him to a remote place.

19:27 At length she brought the (babe) to her people, carrying him (in her arms). They said: “O Mary! truly an amazing thing hast thou brought!”

19:30 He said: “I am indeed a servant of Allah: He hath given me revelation and made me a prophet.”

19:31 “And He hath made me blessed wheresoever I be, and hath enjoined on me Prayer and Charity as long as I live.”

19:32 “(He) hath made me kind to my mother, and not overbearing or miserable.”

19:33 “So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)”!

19:34 Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute.

19:88 They say: “(Allah) Most Gracious has begotten a son!”

19:91 That they should invoke a son for (Allah) Most Gracious.

19:92 For it is not consonant with the majesty of (Allah) Most Gracious that He should beget a son.

21:91 And (remember) her who guarded her chastity: We breathed into her of Our spirit, and We made her and her son a sign for all peoples.

23:50 And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground, affording rest and security and furnished with springs.

33:7 And remember We took from the prophets their covenant: As (We did) from thee: from Noah, Abraham, Moses, and Jesus the son of Mary: We took from them a solemn covenant.

42:13 The same religion has He established for you as that which He enjoined on Noah—the which We have sent by inspiration to thee—and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).

43:57 When (Jesus) the son of Mary is held up as an example, behold, thy people raise a clamour thereat (in ridicule)!

43:61 And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way.

43:63 When Jesus came with Clear Signs, he said: “Now have I come to you with Wisdom, and in order to make clear to you some of the (points) on which ye dispute: therefore fear Allah and obey me.”

57:27 We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy . . .

61:6 And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of a Messenger to come after me, whose name shall be Ahmad.” But when he came to them with Clear Signs, they said, “this is evident sorcery!”

61:14 O ye who believe! Be ye helpers of Allah: As said Jesus the son of Mary to the Disciples, “Who will be my helpers to (the work of) Allah?” Said the disciples, “We are Allah’s helpers!” then a portion of the Children of Israel believed, and a portion disbelieved: But We gave power to those who believed, against their enemies, and they became the ones that prevailed.

In of this teachings Christ said, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me.  For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. What good is it for someone to gain the whole world, yet forfeit their soul?  Or what can anyone give in exchange for their soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.” (Mark 8:34-38

This sums up the central teachings of Christ: A true follower of Christian must posses these characterists:

a) He, she should annihilate their self, make if fana, "deny themselves" indicates that reality of the negation of the self.

b) "Taking up their cross" - here cross is further the symbol of self-negation, fana. The vertical line represents selfhood, lower self, the ego - which is crossed off by the horizontal line. When the self is negated in perfection then one reaches the station of "Not mine but Thy Will be done." Each individual / seeker has his, her unique journey / life experiences through which the spirit grows, has the opportunity to know the self and hence each must take up "his / her cross".

c) "follow me" - demands that one give their heart and soul to that person (the life of the close companions and the apostles of Christ will make clear to what extent that commitment is necessary). And this giving of heart and soul - prerequisites that one's love for that person is perfected - which prerequisites that one must know that person. Thus its essentially a journey that begins with knowledge, gnosis, recognition and goes through the stages of perfected love, to following the footstep in total harmony and finally this harmonization annihilates the one who follows into the object.

d) "whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it." - this is the paradoxical nature of reality where those who are deluded by this world of appearance and wish to cling to this passing life will surely lose it and whoever give their life to truth, the truth brought by the Messengers of God will gain eternal life. Gospel symbolizes the Message of Christ and his Messengership.

May God bless us with the opportunity to know the reality of Christ and may God aspire our hearts to  his lofty spiritual station. Amen

Allahumma salli wa sallim wa barik ala Sayyedina Isa, wa Sayyeda Maryam, wa Sahabi al-akram.

O Allah bestow Your blessings, peace and grace to Master Jesus and Lady Mary and their noble companions.

Below is a roundup of past posts on blessed Christ as published at Technology of the Heart over the last few years:


The house of Jesus was the banquet
of the followers of the heart
Oh, the suffering one! Don’t quit his door.
From all sides people gathered around his house
Some were blind, some lame, and some insane.
Each morning they went to his door
So that their defects could be healed by Jesus’ Breath

Jesus, that man of the good path, would say his prayers
And would come out, seeing many groups of sick and weak people
Sitting and waiting at his door of hope.
Jesus would say: Oh, the stricken ones!
God has granted your needs and cures.

The people would then walk, with no pain and trouble,
Toward the blessings and mercy of the Divine.
Like the camel whose chains were lifted from their feet
The people would walk freely and joyfully toward home.
They all were cured by the prayers of Jesus.

And now, you, my friend!
and now you!

Have you examined your own defects?
Have you found a healthy state of being
In the presence of the masters of the good path?
Has your lame walking on the spiritual path been cured?
Has your soul been free from the sufferings and sorrows of this world?


In the fire of the Divine love, behold
I saw a whole universe
Each particle there possessed Jesus’ Breath.

Hu, Hu, Hu!

~ Rumi ~

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Friday, December 21, 2012

Love wheresoever it may be found: Solving the dissonance of a Christian heart falling in love with the Sufis

I have long been attracted to Sufism, but as a Christian (not a good one) I have wanted to be faithful to Jesus.The arguments between Christians and Muslims go on and on in terms of theology and what the Qur'an says and what the New Testament says.

Could it be that Jesus is a Sufi who appeared to Ibn Arabi? It would be my hearts desire if that were so as I love both Ibn Arabi and Jesus. How can I KNOW? (NOT MERELY BELIEVE) My interest in Sufis, as a Christian, has made me feel torn and suffer cognitive dissonance, as if I am trying to have a foot in both camps.

- A Reader's Comment on the post, Sufi Reading of Jesus' Teaching Parables

Reality of Attraction

Attraction is a function of the Heart. When we are attracted to something, it is only because our Heart feels attracted to the person or the object or the phenomenon. It happens without us thinking about it, it happens almost timelessly in an instant sometime without the intellect getting a chance to get entangled with the object of attraction in that moment or in the process. Thus attraction is not a function of logical mind, but that of the spiritual Heart.

He makes a mirror in our hearts -- look there
To see Him, search your hearts with anxious care.
~ Attar

In the language of the Sufis, attraction is called Jadhb. Majdhoub is the person who is attracted by divine attraction. Spiritual attraction, in all its diversities and various disguises, is attraction towards truth and light, that is, attraction towards the Real. Attraction of the Heart can be called as a Call of the Divine. It is through attractions that God draw His servants towards Him so that the servant may be given a taste of deeper mercy, higher frequency of love and progressive gnosis of God.

Thus congratulations to those who are attracted to Sufism because it is the essence of all true religion, sincere surrender, learning of spiritual etiquette befitting to enter the court of the King and the highest expression of spirituality. It is the continuous transmission from Adam to Noah to Abraham to Moses to David to Jesus to Muhammad and their successor saints and friends of God. Sufi Maters are masters of an ancient tradition of inner teaching, unbound by culture, free-moving, finding those who truly seek, wherever and whenever they are. If one intend to witness the piety and surrender of Abraham, the yearning of Moses, the sanctity of Jesus and the perfect harmony of what it means to be human of Muhammad - then one needs to sit with the Sufis. The attraction to the Ways of the Sufis is a sign of ripe spirituality because Sufism is the very last of surviving flowers carrying within it the timeless fragrance in every age including ours when all other gardens along with their flowers are in desolation.

Our desire for God is fanned by His love:
it is His attraction that draws all wayfarers along the path.
~ Rumi, the Venerable Master ~

Now when the heart is attracted to this strange thing called Sufi Way, the way of the strangers, the way of the lovers - does it mean that we have to abandon our loves already implanted in the garden of Heart? Certainly not.

It is narrated in the Sacred Tradition: Allah declares, "Neither My heaven nor My earth can contain Me, but the soft humble heart of my believing servant can contain Me"

"The vessels of your Lord are the hearts of the righteous servants, and the most beloved to Him are the softest and most tender ones"

"Truly, Allaah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of his righteous slaves, and the Most beloved of them to Him are the softest and most tender ones."

The Sufi, by definition is one whose heart is soft as wool and warm as wool, thus having the characteristics of such Heart which is the abode of the Lord, the vessel of God's remembrance, of God's gnosis and God's obedience.

The Heart of the Sufi is the Throne of God which is as expansive as the vastness of God and His Throne, else how could it accommodate Hu Who is Infinite. And it is precisely because of it expansiveness that the Heart of the Sufi ever goes on expanding (like the expanding cosmos).

That is why, when one is attracted to the Sufi Path, one already enters the stream that has already began to grow until it meets the Ocean, until it meets the field of Infinite Kingdom. The Sufi's spiritual journey is like a river where more and more streams continue to join along the path and increase its water of mercy until it meets the Ocean.

 Inside this river there is a moon
which is not a reflection.

From the river bottom the moon speaks.
I travel in continuous conversation
with the river as it goes.

Whatever is above
and seemingly outside this river
is actually in it.

Merge with it, in here or out there,
as you please.

This is the river of rivers
and the beautiful silence of endless talking.

~ Rumi, Coleman Barks

Faith of the Sufi

Let us look at the what constitute the faith and beliefs of a Sufi (or Muslim) and we shall come to know how this can only include the love for the lovers of God without excluding any one of the illuminating ambassadors of the Beloved.

The Sufis believe in Oneness of God. For the Sufi, God is the Beloved. Can a true and sincere lover love two at the same time? That is why Sufis understand deeply the first of the Commandments which says, "Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God." When the Sufis call God as Beloved, it is simply because God in Reality is the Singular Lover Who wishes no one to associate / share reverence, love, devotion which in highest of form is due to Him alone. When the Sufis chant "La ilaha illa Allah" it is the sanctified seed of truth to remind the reality that there is no other gods, no other lovers, no other worthy to bow down to but the One.

The Sufi have faith in the unseen reality which is part of the Kingdom of God including the Angels, the invisible agency of God's command, the intermediary world after death and the Day of Resurrection when all human souls shall be resurrected to meet the appointed meeting with their Lord. They believe that in the revelation of God in every age through His servants who are the Prophets and the Messengers, some of whom we know, many remains hidden and unknown to rest of humanity, outside of their space-time.

The Messengers and Prophets are true human beings who mastered their self and hence were rewarded with the heavy responsibility to guide others. Since the Adamic age, God has promised two things for the children of Adam who were created weak, that God will guide them towards Him and also God promises forgiveness. SO those who seek guidance, it is given to them and the renewal of this guidance from God is through the Messengers and Prophets in every age. And whenever children of Adam fall from his, her mark, God promises forgiveness.

"Verily, Allah forgives not the setting up of partners with Him, but He forgives whom He pleases whatever is less than that. And whoever sets up partners with Allah has indeed strayed far away (from truth)." (4:116);

"Will they not repent to Allah and ask His forgiveness? For Allah is the Forgiving, the Merciful". (5:74);

"O son of Adam, as long as you call upon Me and put your hope in Me, I have forgiven you for what you have done and I do not mind. O son of Adam, if your sins were to reach the clouds of the sky and then you would seek My forgiveness, I would forgive you. O son of Adam, if you were to come to Me with sins that are close to filling the earth and then you would meet Me without ascribing any partners with Me, I would certainly bring to you forgiveness close to filling it." ~ Hadith Qudsi

Since all the Messengers and Prophets are sent by the Almighty Creator, the Sufis with their universal exclusivity do not make any discrimination between any one of them, for discriminating between Abraham, Moses, David, Jesus and Muhammad would be discriminating God for all of them were sent by Him for the sole purpose of guiding humanity back to Him, His commandments, His guidance and His reality.

Thus the creed of the Sufis is this:

"We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him." - Qur'an, The Final Testament 2:136

The Messengers and the believers have faith in what was revealed to them from their Lord. Everyone of them believed in God, His angels, His Books, and His Messengers, saying, "We make no difference among the Messengers of God." They also have said, "We heard God's commands and obeyed them. Lord, we need Your forgiveness and to You we shall return." - 2:285

Each Messenger were sent to their time and people, but increasingly their scope became larger and larger. Thus Abraham was sent to his small community but he remains as the exemplar unitarian. Moses were sent to the Children of Israel, so was Jesus who were sent to the lost Children of Israel and his apostles reached out to gentiles (non-Israelites) and finally the Last Prophet Muhammad was sent to the Arabs yet his mission was for all of humanity, his Way is a mercy of all world.

Thus a Sufi do not reject Abraham, Moses or Jesus because of his allegiance to Muhammad, the Last Prophet for he, she understand that all of these Messengers had a role to play and their final culmination is with Prophet Muhammad.

That is why, love for the Sufi Way NEVER ever means being unfaithful to Jesus. Rather it is the Sufi Way which may help rediscover and enter deeply into the blessed teaching of Jesus Christ, the archetypal Spiritual Master and Saint for humanity.

 Who Jesus was and who Jesus still is and will remain

The reader said, "The arguments between Christians and Muslims go on and on in terms of theology and what the Qur'an says and what the New Testament says."

Those who busy themselves with forms, phantom pictures, appearance that is disappearing the next moment and layers of social conditioning and prejudices - it is their way to argue, to divide, to claim 'my way is better than yours' because all such characteristics come from division, not from unity. Sufis are the people of unity, thus for them uniting all differences is the work of the Path. And this is not different than any previous Messengers including that of Jesus who said, "Let thine eye be single." (Matt 6:22)

On unity his surviving teachings are: "that they all may be one; as thou, Father, art in me, and I in Thee, that they also may be one in Us..." (John 17: 21)

"Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand" (Matt. 12: 25)

The teachings of Higher Masters like Jesus teaches about unity to the extent that the selfhood is extinguished in the Being of God, that is why He says, "Father in Me, I in Thee." This is the same teachings that Sufis carry even until today in the teachings of Fana and Baqa, the annihilation in God and subsisiting in God. These deeper teachings of Jesus survives in the Heart of the Sufis in the same manner as Jesus passed on his inner teachings, from his sacred heart to the heart of his immediate followers, his lovers, the apostles and the early Christians.

Thus the attraction and delving in the Sufi Way do not take one away from Jesus, but rather bring him close to not only what Jesus taught, but also teachings his ways of being, through the Sufi practices of Spiritual Poverty (zuhd), his dependence on God (tawakkul) as Christ taught, so did Muhammad, the prayer with prostration (sujud), just as Jesus did, so did Muhammad and did the Biblical Prophets. Thus if someone walks in the Sufi Path, he or she is walking the Path of Jesus, walking the Path of Moses, of Abraham and of Muhammad - for they all were Teachers from God to humanity.

Ibn Arabi who was one of the greatest of mystics and intellectual giant of humanity, his introduction to the reality of Jesus Christ is an invaluable treasure for both Muslims and Christians alike. His early initiation on the Sufi Path was deeply influenced by the personality of Christ. The special role of Jesus in the beginning of Ibn 'Arabi's own spiritual path is alluded to repeatedly in his work, Meccan Revelation: "He was looking after us when we entered upon this Path we are following today" (I, 15.26); "I returned (to God) at the hands of Jesus" (IV, 77.30); "Our return to this path was through good tidings (mubashshira) at the hand of Jesus, Moses and Muhammad" (IV, 172.13); and "we found that station (of immediate spiritual 'feeding') within ourselves and had the immediate experience (dhawq) of it at the beginning of our journeying, with the spiritual reality (ruhaniya) of Jesus" (III, 43.20-21). In addition to the chapters of the Futuhat (ch. 20, 35-36, 195, etc.) and the Fusus (ch. 15) specifically devoted to Jesus, particularly the sections concerning Ibn 'Arabi's conception of Jesus' perennial spiritual function as the "Seal of Universal Sainthood," mirroring the Shaykh's own role as "the Seal of Muhammadan Sainthood."

Ibn Arabi Society has a great resource on the writings of Shaykh Ibn Arabi and the following resources hopefully will prove very beneficial for those who wish to understand the spiritual station of Jesus Christ as well as Ibn Arabi's connection with the Messiah and as a Spiritual Pole.

+ Jesus in the Quran: an Akbari Perspective

+ The Mi'raj and Ibn 'Arabi's Own Spiritual Ascension (PDF)

+ Ibn ‘Arabi: Spiritual Practice and Other Translations (PDF)

+ iTunes has some beautiful audio lectures

There is a rare book called Jesus the Sufi: The Lost Dimension of Christianity by Max Gorman is a recommended reading for those who come from a Christian background and wish to understand this enigmatic human being and why he can be called as a Sufi, if we may borrow that term. A comment on Amazon reads about the book: "Max leaves us in no doubt at all that Jesus followed a long line of Teachers that taught the Ancient Wisdom, later to be known as Sufism. Sufism is just the current name for the form of teaching and understanding that has existed from time immemorial."

The Book, Jesus in the Eyes of the Sufis by Dr. Javad Nurbaksh is another valuable resource. I quote from there: 
Jesus as Prophet of God, manifested the human qualities of sincerity purity love and charity. Despite the fact that the Prophet Mohammad always referred to him as a brother and that the Quran makes repeated mention of him with the highest praise, Moslem and Christian leaders has, or political reasons or out o sheer prejudice, forever striven to pass over this brotherly pledge and have it conveniently forgotten.
Only the Sufis because of their lack of prejudice and their inner purity, have managed to avoid being influenced by what fanatical and extremist clerics have tried to inculcate. It is the Sufis who have attempted to preserve the memory of Jesus as he really was, alive in their minds and in the minds of other, and to keep him in their hearts in Sufi literature Jesus is the paragon of a perfect human being and the example par excellence of  a true master. In throughout the centuries, in all their “Moselem-ness”, the masters of Sufism, out of purity sincerity and love have had nothing but praise for Jesus, resenting him as a perfect Sufi.

"Love one another as I have loved you." ~ Commandment of Jesus

If we may aspire to love the One Beloved who was the locus of love for both Ibn Arabi and Jesus, then loving all lovers of God will be a natural state. For those who claim Abraham was a Jew or a Christian should know that he was neither. He was a pure lover of God. Likewise may we also rise above the divisions. This is also, by God's will, is the cure for every cognitive dissonance. When we reach there, we will see that there are no separate camps but it has always been the single arena of seekers and servants of God.

Let this be our Heart's invocation:

O my God, reveal and make known to me and enlighten me by Thy power and grant me the Grace of Thy Goodness so that I may be able to recognize and not misunderstand Thy Will and so be able to fulfill what Thou hast prepared for me. Glory be to God and praise to God alone, there is none to be obeyed save God the Most High and peace and blessings be upon all of God's Messengers.

I hope and pray that the resources shared here from Ibn Arabi Society and more resources shared below will help the Heart open to the reality of Jesus and to help us realize that there is but only One Path, One Beloved and all of humanity are but on a single journey to know God, through many names, many guises and through many guides including Abraham, Moses, Jesus and Muhammad. May we recognize Love wheresoever it may be found.

# Further:
* Jesus, the Sufi Master
* Jesus in the Eyes of the Sufis
* The Significance of Restoration of True Image of Christ
* Final Testament, Quran on Jesus Christ (Isa Masih)
* The Circle of Inclusion
* Do Muslims Respect 10 Commandments?
* Talking about Jesus with a Sufi Mystic- with Neil Douglas-Klotz (video interview via Youtube)
* “Neither My Earth nor My Heavens can contain Me, but the heart of a Believing Servant, contains Me.
* Ten Sufi Thoughts by Hazrat Inayat Khan
* A Catholic Among the Sufis
* Sufi Reading of Jesus' Teaching Parables 
* What does the Quran say about Jesus?
* The Muslim Jesus Documentary via Youtube
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Sunday, December 16, 2012

Two Kind of Meditations of Sufi Spiritual Techniques

Sufi Meditation Manifest
It is not so easy to find descriptions of Sufi method written by Sufis for Sufis. SUFI SPIRITUAL TECHNIIQUES is a rare translation made by J. G. Bennett, who was proficient in Turkish language from a small pamphlet in Osmanli Turkish published in Istanbul and long out of print. It is used as a manual by Dervishes of the Naqshabandi Order of Sufis. It mentions various spiritual exercises which are mostly taken from Persian manuscripts of the 15th and 16th centuries, the translation of which into Turkish became very popular during the 19th century and had a fresh vogue after the partial relaxation of restrictions upon the practice of Sufism in Turkey after the death of Kemal Ataturk.

This booklet titled, Sufi Spiritual Techniques is made available in this post as PDF download and I am quoting a small section from this book that provide a general introduction to Sufi Meditation practice.



There are two kinds of meditation. The first is avâm that is the meditation of the common folk. The other is khawas which is the meditation of the elect.

The Common Meditation. 
The person who is God’s servant performs all that Almighty God has commanded, and in all that he does, and in all his states, remembers that God sees and knows. He must believe with a firm faith that God is eternally self-subsistent.

The Higher Meditation. 
The seeker after Reality sees in all things the Secret Oneness of God and continually cognizes this presence with Attraction and Love.

The first meditation is called the Faith of Vision, and the second is called the Faith of Reality.

The seeker who aspires to perform the second meditation should withdraw to a lonely place apart from people and cleanse himself. He must represent to himself that the entire existence of the revolving world from firmament to the uttermost depth is nothing at all. He must empty himself of all rules and conditions and think of himself as alone in the Presence of God. If this meditation takes root with him, the seeker whoever he may be, becomes aware of the Perfection of God. In order to attain this state, he must drive out of his heart everything that is not reality – that is God. The prayer taught us by our Prophet is in this wise – “O my Lord let me not be occupied with the things that Thou hast forbidden and show me the reality of things.” We are taught to ask for God’s forgiveness in the words: “O my Lord, I beg for forgiveness, pardon me and let no harmful things enter my mind.”

In this meditation, it is necessary to picture oneself turned towards God from all directions. A sacred verse says this:

Within and without – He is there
And God has turned all things to him.
The seeker must needs believe that he is with God in his soul.
Within and without – He is there.
He must meditate as if he were beholding God in every place.
If the seeker does not reach a certain rank
It means that his longing only goes so far.

According to Naqshbandi Path, there are six foundations such as: Repetition of Divine Name (Zikr), Meditation (Murakebe), Heart Consciousness, Keeping Contact, Bond of Love and Conversation with the Sheikh (Sohbet).

Bond of Love consists in the affection that unites the seeker to his master. If this state does not arise, the seeker can gain no benefit from his guide; but there is more than this to be discovered.

On the Naqshabandi path, the bond is of four kinds:
1. The seeker pictures in his heart, the face of his master and annihilates himself in it. As the lover sees the face of his beloved in his own face and loses himself in it, so does the seeker look upon his master. Through the bond they made, he takes on the very being of his master. The seeker’s soul is lighted up and shines with the light of his master. If the seeker perseveres in this way, in a short time he becomes a perfected man like his sheikh.

2. He fixes his attention lovingly upon the spirituality of his master. He ascribes so exalted a rank to him that he separates him from the rest of creation. At this moment, the spirituality of the master manifests interiorly within the seeker. It raises the seeker above the creation. Slowly, slowly the seeker begins to acquire the state of the sheikh.

3. The seeker represents, in his mind’s eye, the spirituality of his guide as a circle of light and pictures himself in the centre of that circle. Such an ecstasy takes possession of him that he goes out of himself. At that moment, the spirituality of his sheikh is reflected in the light of the heart. From this reflection, a light appears in the heart of the seeker and draws him on towards perfection.

4. The seeker seats himself as though he were in the presence of his master. He brings an image of his master before his eyes. But here the seeker must know that the spirituality of the master never separates from his image and whenever and wherever he call son it that spiritual image will help him. If the seeker, coming into the presence of the master, annihilates his own self-hood and binds himself to that presence, the master can in a single instant raise him to the degree of Illumination.

All these bonds are given by love to those who love.

To read in full download SUFI SPIRITUAL TECHNIIQUES, English translation by J.G. Bennett
Originally published in “Systematics” January 1970 
(the PDF has some minor typographical errors)

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Saturday, December 15, 2012

Gnosis (is) Enough: Two Poems by Michael Graber

God did not create the universe and its
phantom forms for you to occupy yourself
with these or to be infatuated with, but
He created them for you to know Him.
Know the Beloved.
Attain gnosis.


What is being born between us
was here before and will be again.

Is this poetry or mysticism? Neither
if your whole body doesn’t shiver,
molting under this slow embrace -
neither if you don’t stagger though
you haven’t drunk wine - neither
if you don’t puddle into primal
soup in love’s cocoon - neither
if the sun never catches the moon.
Your watch won’t work here, so
measure time by the quality of kisses.

What is being born between us
is a way to embody the spirit
as it leaps into different dimensions
like a child playing hopscotch.

Your phone, forget it. Your money,
meaningless. Here, the currency
costs the idea of where your life
was going. Welcome to the frontier.

You must map your heart
for treasure, to know what is
being born between us.



You never know
when the sun will rise
in a way that breaks you.
One, pure glance - one
whiff from the wine shop
that puts the sun to sleep
every happy hour - enough!

Let’s surrender to the rhythm
of surprise. Abandon all
we know, so we rise
in such unspeakable bliss
we’ll have to start a new religion
to begin to describe it, or
a poet may find a pause
more profound than words.


- Michael Graber

Michael Graber is a poet and the author of The Last Real Medicine Show. Since September 11th, 2001 he has chosen to write only love poetry.  Graber runs the Southern Growth Studio, lives in Memphis, TN.

Since some of his poems appeared in Technology of the Heart back in 2009, some local people - who now became friends - found him through them. By the Doing of the Real, through these poems, he also met his Sheikh or Spiritual Guide in Sufi Path. Life has been complex and rich in love, refinement, trials, and joy. All thanksgiving, praise and glory be to Hu!

# Other Poems by Michael Graber published @ Technology of Heart
* Three Poetry Offerings of Michael Graber

+ Michael can be contacted via his Facebook page.

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Friday, December 14, 2012

Reading from Life of Pi: The Presence of God is the Finest of Rewards

Life of Pi is one of the finest book of our time, written by Yann Martel. The movie version of Life of Pi is already out, directed by Ang Lee. Many of you might have already watched the movie in theater, I am still waiting since in Bangladesh it is yet to arrive in theaters. Since the movie came out, I revisited the novel and would recommend anyone who have not read it, to read it. It has great food for thoughts, touches the subject of comparative religion beautifully.

About the narrator and protagonist of the novel a reviewer writes: "He acquires layer after layer of diverse spirituality and brilliantly synthesizes it into a personal belief system and devotional life that is breathtaking in its depth and scope. His youthful exploration into comparative religion culminates in a magnificent epiphany of sorts." - Phoebe Kate Foster of PopMatters

I am sharing a portion of the book where the main character Pi shares his encounter with Islam and the man who practiced Sufi Islam. Following it the writer beautifully describe one unique experience of experiencing unity, oneness of all that is.

It is said that the Divine never revels Itself twice in the same fashion. That is why every seeker's encounter with the Divine is utterly unique which again makes it uniquely beautiful as well. Below is a favorite part from the novel Life of Pi.

Life of PI

Chapter 18

Islam followed right behind, hardly a year later. I was fifteen years old and I was exploring my hometown. The Muslim quarter wasn't far from the zoo. A small quiet neighbourhood with Arabic writing and crescent moons inscribed on the facades of the houses. I came to Mullah Street. I had a peek at the Jamia Masjid, the Great Mosque, being careful to stay on the outside, of course. Islam had a reputation worse than Christianity's - fewer gods, greater violence, and I had never heard anyone say good things about Muslim schools - so I wasn't about to step in, empty though the place was. The building, clean and white except for various edges painted green, was an open construction unfolding around an empty central room.

Long straw mats covered the floor everywhere. Above, two slim, fluted minarets rose in the air before a background of soaring coconut trees. There was nothing evidently religious or, for that matter, interesting about the place, but it was pleasant and quiet.

.. Not four feet away, sitting crossed-legged before his breads, was a man... He was explaining to me how the bread baked on these heated pebbles when the nasal call of the muezzin wafted through the air from the  mosque. I knew it was the call to prayer, but I didn't know what it entailed. I imagined it beckoned the Muslim faithful to the mosque, much like bells summoned us Christians to church. Not so. The baker interrupted himself mid-sentence and said, "Excuse me." He ducked into the next room for a minute and returned with a rolled-up carpet, which he unfurled on the floor of his bakery, throwing up a small storm of flour. And right there before me, in the midst of his workplace, he prayed. It was incongruous, but it was I who felt out of place. Luckily, he prayed with his eyes closed.

He stood straight. He muttered in Arabic. He brought his hands next to this ears, thumbs touching the lobes, looking as if he were straining to hear Allah replying. He bent forward. He stood straight again. He fell to his knees and brought his hands and forehead to the floor. He sat up. He fell forward again. He stood. He started the whole thing again.

Why, Islam is nothing but an easy sort of exercise, I thought. Hot-weather yoga for the Bedouins. Asanas without sweat, heaven without strain.

He went through the cycle four times, muttering throughout. When he had finished - with a right-left turning of the head and a short bout of meditation - he opened his eyes, smiled, stepped off his carpet and rolled it up with a flick of hand that spoke of old habit. He returned it to its spot in the next room. He came back to me, "What was I saying?" he asked.

So it went the first time I saw a Muslim pray - quick, necessary, physical, muttered, striking. Next time I was praying in church - on my knees, immobile, silent before Christ on the Cross - the image of this callisthenic communion with God in the middle of bags of flour kept coming to my mind.

Chapter 19

I went to see him again.
"What's your religion about?" I asked.

His eyes lit up. "It is about the Beloved," he replied.

I challenge anyone to understand Islam, its spirit, and not to love it. It is a beautiful religion of brotherhood and devotion.

The mosque was truly an open construction, to God and to breeze. We sat cross-legged listening to the imam until the time came to pray. Then the random pattern of sitters disappeared as we stood and arranged ourselves shoulder to shoulder in rows, every space ahead being filled by someone from behind until every line was solid and we were row after row of worshippers. It felt good to bring my forehead to the ground. Immediately it felt like a deeply religious contact.

Chapter 20

He was a Sufi, a Muslim mystic. He sought fana, union with God, and his relationship with God was personal and loving. "If you take two steps towards God," he used to tell me, "God runs to you!"

He was a very plain-featured man, with nothing in his looks or in his dress that made memory cry hark. I'm not surprised I didn't see him the first time we met. Even when I knew him very well, encounter after encounter, I had difficulty recognizing him.

.. We prayed together and we practiced dhikr, the recitation of the ninety-nine revealed names of God. He was a hafiz, one who knows the Qur'an by heart, and he sang it in a low, simple chant. My Arabic was never very good, but I loved its sound. The guttural eruptions and long flowing vowels rolled just beneath my comprehension like a beautiful brook. I gazed into this brook for long spells of time. It was not wide, just one man's voice, but it was as deep as the universe.

I described Mr. Kumar's place as a hovel. Yet no mosque, church or temple ever felt so sacred to me, I sometimes came out of that bakery feeling heavy with glory. I could climb onto my bicycle and pedal that glory through the air.

One such time I left town and on my way back, at a point where the land was high and I could see the sea to my left and down the road a long ways, I suddenly felt I was in heaven. The spot was in fact no different from when I had passed it not long before, but my way of seeing it had changed. The feeling, a paradoxical mix of pulsing energy and profound peace, was intense and blissful. Whereas before the road, the sea, the trees, the air, the sun all spoke differently to me, now they spoke one language of unity. Tree took account of road, which was aware of air, which was mindful of sea, which shared things with sun. Every element lived in harmonious relation with its neighbour, and all was kith and kin. I knelt a mortal; I rose as immortal. I felt like the center of a small circle coinciding with the centre of a much larger one. Atman met Allah.

One another time I felt God come so close to me. It was in Canada, much later. I was visiting friends in the country. It was winter. I was out alone on a walk on their lodge property and returning to the house. It was a clear, sunny day after a night of snowfall. All nature was  blanked in white. As I was coming up to the house. I turned my head. There was a wood and in that wood, a small clearing. A breeze, or perhaps it was an animal, had shaken a branch. Fine snow was falling through the air, glittering in the sunlight. In that falling golden dust in that sun-splashed clearing, I saw the Virgin Mary.

Why her, I dont know. My devotion to Mary was secondary. But it was her. Her skin was pale. She was wearing a dress white dress and a blue cloak; I remember being struck by their pleats and folds. When I say I saw her, I don't quiet mean it literally, though she did have body and colour. I felt I saw her, a vision beyond vision. I stopped and squinted. She looked beautiful and supremely regal. She was smiling at me with loving kindness. After some seconds she left me. My heart beat with fear and joy.

The presence of God is the finest of rewards.

# References:
* By Yann Martel:Life of Pi [Hardcover]
* Life of Pi - Kindle Edition
The Making of Life of Pi: A Film, a Journey
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Friday, December 07, 2012

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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