Wednesday, November 8, 2017

You wish to have proof of a world beyond this one? by Rumi

You wish to have proof of a world beyond this one?

See how the old leaves and makes room for the new

A new day, a new night, a new garden, even a new trap to fall into

A new thought in each breath. Newness is a wonder.

It surely is a treasure.

Did you ever wonder where the new comes from?

Where the old disappear to?

If beyond what the eyes see there are not endless universes.

The world is a flowing stream, it looks enclosed and unchanging

But the old flows away and the new arrives.

God knows where

Tuesday, November 7, 2017

Wahabism ; A Free masonic Conspiracy

So a 32-year-old man with no leadership experience and toxic religious agenda is playing with the lives of millions of Muslims with the support of a NeoNazi President elected mainly on his hatred of Muslims and immigrants. Everything about the alliance of white supremacy and Wahabism is suspect.

Is Saudi Prince Muhammad Bin Salman white supremacy's ultimate plan to reign hell on Muslims of the world and hasten the creation of Temple? 

Yes, because if any other ruler of any other country say China or Russia had imprisoned the financial muscle and political elite of his country on trumped-up corruption charges --- you would have the US propaganda machine screeching about human rights? 

But now as the US war machine is going to sell arms worth billions of dollars to Saudi Shia genocide Warmachine to funnel into Syria, Yemen or Lybia or to kill more Muslims and decimate more Muslim societies with sectarian warfare ----- the establishment( even the Guardian) calls him a reformer; an architect of new Saudi Arabia---he will be an architect but of invasion of Iran and global warfare rather enabler of Jewish Neocon plans. He is consolidating power to so he can start sectarian wars in the MiddleEast and ---his international media handlers are defending because this grand plan was hatched 100 years ago ----they have just found a willing executioner of it now!

A civil war within Islam always been the raison d'ĂȘtre of creation Wahabism and yes Wahabism was created; it did not exist from 1400 years ago as its creators would like you to believe. 

Wahhabism: A Freemasonic Conspiracy Against Islam

There is a black cult of death which propels Daesh or ISIS; funded by petrodollars and nurtured by sectarian fault lines ---this cult is funding ISIS; bankrolling fundamentalism and genocide of Shias.  

Following the dictates of Hegelian dialectic, the Globalists have created two antagonizing forces, the "Liberal-Democratic" West, against Terrorism, or "political Islam", to force us into the acceptance of their final alternative, a New World Order.

That a British spy by the name of Hempher was responsible for the shaping of the extreme tenets of Wahhabism was mentioned in a Turkish work, Mir'at al-Haramain, by Ayyub Sabri Pasha between 1933-1938. 

First Ibn Saud King AbdulAziz with British spies
British policy in its colonies often involved the creation of deviant sects, in order to Divide and Conquer, as was the case with the Ahmadiyya sect of Islam in India in the nineteenth century.The details of this conspiracy are outlined in a little-known document by the name of The Memoirs of Mr. Hempher published in series (episodes) in the German paper Spiegel, and later in a prominent French paper. A Lebanese doctor translated the document to the Arabic language and from there on it was translated to English and other languages.

The document is a first-hand account by Hempher of his mission for his government, which sent him to the Middle East to discover ways to undermine the Ottoman Empire. 
But most important was the strategy to "insert heresies into Muslims' creedal tenets and then criticize Islam for being a religion of terror." To this purpose, Hempher located a particularly corrupt individual by the name of Mohammed Ibn Adbul Wahhab.
To understand the brand of fanaticism that Wahhabism inculcated, it is first necessary to recognize that Islam called upon all Muslims, regardless of their race or nationality, to see themselves as brothers in faith. 

The killing of another Muslim was strictly forbidden.

However, as part of their strategy of Divide and Conquer, the British hoped to pit the Arab Muslims against their Turkish brothers. The only way to do so was to find a loophole in Islamic law whereby the Arabs could declare the Turks as apostates.Abdul Wahhab was the instrument by which the British were able to insinuate this vile idea into the Muslims of the Arabian Peninsula. 

Basically, Wahhab contrived the idea that, simply by the trivial act of offering prayers to saints, their Turkish brethren had forfeited their faith, and therefore, that it was permitted to kill all who refused to adhere to his reforms and to enslave their women and children( they use the same logic to bomb Sufi shrines today).

But that included the entire Muslim world, except for his small misguided band of followers.

But the Wahabbi movement was insignificant without the allegiance of the Saudi family, who, despite claims otherwise, were descended from Jewish merchants from Iraq. Orthodox jurists of the time branded the Wahhabis as heretics and condemned their fanaticism and intolerance. 

Nevertheless, the Wahhabis then demonstrated their contempt for their pretended faith by indiscriminately slaughtering Muslims and non-Muslims alike. The Wahhabis then set about destroying all the holy tombs and burial grounds. They stole the Prophet's treasure, which included holy books, works of art and innumerable priceless gifts sent to the city during the previous thousand years. The leather and gilt bindings of the Islamic holy books they had destroyed were used to make sandals for the Wahhabi criminals.

Wahabism aiding the Zionist Project

The Ottoman Sultan brought an end to the first Wahhabi rebellion in 1818, but the sect revived under the leadership of the Saudi Faysal I. The movement was then somewhat restored until once again destroyed at the end of the nineteenth century.

After WWI, the former regions of the Ottoman Empire were divided into varying puppets regimes. For aiding to undermine the Ottoman authority in the region, Ibn Saud was duly rewarded with the creation of the Kingdom of Saudi Arabia in 1932. One year later, in 1933, the Saudis granted oil concessions to California Arabian Standard Oil Company (Casoc), an affiliate of Standard Oil of California (Socal, today's Chevron). 

Since that time, Saudi Arabia has been the most important ally of the West in the Middle East, not only providing ready access to its plentiful oil reserves but also in tempering Arab aggression against Israel. Even today, Saudi Arabia has no taken a single Syrian or Palestinian refugee or aided the Palestinian people in their cause in any way. 

Due to the evident hypocrisy of the regime, it has been necessary to suppress the ensuing dissent with brutality. Another important aspect has been preventing scholars from speaking of "politics", that is, to criticize the regime. It supports grotesque misogynistic practices as Islam t appease the mullahs while financing genocides of Muslims elsewhere.

In The Two Faces of Islam, Stephen Schwartz writes, "Their tastes led them to taverns, casinos, brothels ... They bought fleets of automobiles, private jets, and yachts the size of warships. They invested in the valuable Western art they did not understand or like and which often offended the sensitivities of Wahhabi clerics. They spent as they wished, becoming patrons of international sexual enslavement and the exploitation of children."

The result has been that, in order to nonetheless appear to be espousing Islam, the Saudi regime and its puppet scholars have evolved a version of Islam that emphasizes ceremonial details of the religion, at the expense of helping to understand broader political realities.
Their manner has encouraged a literal interpretation of Islamic law, permitting the likes of bin Laden to exploit the Koran to justify the killing of innocents.

Ultimately, the profusion of  petro-dollars in the coffers of the Saudi family has made it possible for them to propagandize their bastardized version of Islam to other parts of the world, most notably to America, where they purportedly subsidize up to 80 percent of the mosques in the country, a version of Islam that substitutes political awareness for dogmatic insistence on ritualistic fanaticism.

Spreading Hate around the World!

The Saudi-based Muslim World League opened offices in every region inhabited by Muslims, and the Saudi ministry of religion printed and distributed Wahhabi translations of the Quran, Wahhabi doctrinal texts and the writings of modern thinkers whom the Saudis found congenial, such as Sayyids Abul-A’la Maududi and Qutb, to Muslim communities throughout the Middle East, Africa, Indonesia, the United States and Europe and worst on newly liberated central asian republics. Saudi money funded creation of madrassas in Dagestan and Uzbekistan and indoctrinated younf minds with severed links to their muslim heritage.

In all these places, they funded the building of Saudi-style mosques with Wahhabi preachers and established madrasas that provided free education for the poor, with, of course, a Wahhabi curriculum. 

Wahhabism made inroads into Pakistan in the early 80s, when I was a child. I remember when it became mandatory for female newscasters to cover their heads. Mullahs began appearing on television insisting women should confine themselves to their homes.

Dance was banned. Cinemas closed down. Someone scrawled a sign on a wall near my house declaring Shias (a minority Muslim sect) to be kafirs (unbelievers). Now the signs go further: they incite believers to kill Shias. And indeed, over the past 20 years, thousands have been killed. 
 Abaya became commonplace. 

The Saudis demanded religious conformity in return for their munificence, so Wahhabi rejection of all other forms of Islam as well as other faiths would reach as deeply into Bradford, England, and Buffalo, New York, as into Pakistan, Jordan or Syria: everywhere gravely undermining Islam’s traditional pluralism.

Throughout the Islamic world, from Egypt, Iran, Algeria and Chechnya, to south Asia, the anti-Sufi movement is growing in strength. Sufism is under ideological and physical threat from more puritanical breeds of faith. Sufi’s are routinely condemned and branded as heretic

Because let's be clear; This is the fight for the soul of Islam. This is the fight which would determine what version of Islam survives.

This is an ideological civil war within Islam. It reminds the world and especially complacent Muslims, that the Islamist extremists' war is a civil war within Islam — and not just a "holy war" against other religions and the United States.

It's ironic that Prophet Muhammad and Imam Ali seemed to warn against the rise of extremism in Kitab Al Fitan – a compilation of hadiths (Islamic tradition) relating to the end of times, put together by prominent scholar Nuyam bin Hammad in 229 AH.

In it Imam Ali recalled the Prophet saying:

“If you see the black flags, then hold your ground and do not move your hands or your feet. A people will come forth who are weak and have no capability, their hearts are like blocks of iron. They are the people of the State (literally the people of Al Dawla), they do not keep a promise or a treaty.

"They call to the truth but they are not its people. Their names are (nicknames like Abu Mohammed) and their last names (are the names of town and cities, like Al Halabi [and now al-Baghdadi]) and their hair is loose like women’s hair. (Leave them) until they fight among themselves, then Allah will bring the truth from whoever He wills.”

That is the spirit of hope in the face of trials that Islam talks about. As a Muslim, I believe that trials come from God. Wahhabism is one such trial but, in the end, I know we shall triumph over it.

We should dismantle Wahabi agenda religiously by truly understanding the real Islam but also politically by combating their divisive philosophy which would destroy the plurality of Muslim world and plunge it into eternal civil war! 

This is the true Jihad of modern times.

Friday, October 6, 2017

Imam Hussain in Sufism

I grew up in a household infused with Shi'ism.I still remember the first Persian poem I heard  my Grandfather reciting during Muharram, it was Qaani's elegy:

What is raining?

The eyes.
Day and night.
From grief.
Grief for whom?
Grief for the king of Kar

For Sufi's Imam Hussein is the symbol of a process of spiritual development of man and the long periods of suffering which are required for the growth of everything that aspires to perfection.

As Anne Marie Schimmel writes  “Husayn b. 'Ali,  is a model for the Sufi; he is the suffering lover,  enamoured by God, sacrificing himself on the Path of divine love as an  ideal lovers of God whom the pious should strive to emulate.

The keynote of Sufism is the union, the identification of God and man.The highest good to which the Sufis can attain is the annihilation of the physical to keep the soul pure--to forget that they have a separate existence, and to lose themselves in the Divinity as a drop of water is lost in the ocean.In order to obtain this end, Imam Hussein achieved baqa by his martyrdom in the name of Allah. The use of ‘Karbala’ as a metaphor expands the horizons so much that it becomes almost impossible to limit the connotations.

In all the Sufi lands from Persian to Turkey to Subcontinent---Sufi interprets the fate of the Imam Husayn as a model of suffering love for Allah, and thus as a model of the mystical path.He is the symbol of ego annihilation for all those who want to pursue the path of Divine love

This is echoed in the Divan of 'Attar (nr. 376) in which he calls the novice on the path to proceed and go towards the goal, addressing him:

Be either a Husayn or a Mansur.

In one of the central poems of his Divan, Sufi poet Sanai describes his Hero Husain, as the foundation for the development of man and the long periods of suffering that are required by those aspiring spiritual perfection.

In some of the earliest popular Turkish Sufi songs, composed by poets like Yunus Emre in the late 13th or early 14th century, the Prophet's grandsons have found a pivotal and special place. They are described by Yunus in a lovely poem as the 'fountain head of the martyrs', the 'tears of the saints', and the 'lambs of mother Fatima'. Both of them, as the 'kings of the eight paradises', are seen as the helpers who stand at ‘Kausar’ and distribute water to the thirsting people, a beautiful inversion of Husain suffering in the waterless desert of Karbala'.) Yunus has also covered in his poetry the popular legend of Prophet witnessing angel Gabriel bringing a red and a green garment for his grandsons and then informing him that the color of garments pointed to their future deaths through the sword and poison.

Husayn b. ‘Ali is ‘the secret of God’, the ‘light of the eyes of Mustafa’ (thus Seher Abdal, 16th cent.), and his contemporary, Hayreti, calls him, in a beautiful marthiya, ‘the sacrifice of the festival of the greater jihad’. 

Has not his neck, which the Prophet used to kiss, become the place where the dagger fell?

The inhabitants of heaven and earth shed black tears today.
And have become confused like your hair, O Husayn.

Dawn sheds its blood out of sadness for Husayn, and the red tulips wallow in blood and carry the brandmarks of his grief on their hearts … (Ergun, Bektasi sairleri, p. 95).

In subcontinent poetry, From the broken threads of  Karbala's catastrophe, poets and writers have weaved narratives of hope and optimism, reaching out to people throughout the ages.One of the most recited and famous persian poetry in the Honour of Hz.Imam Hussain was written by the great Sufi master Hz.Khawaja Moinuddin Chishty (ra) :
Shah ast Hussain, badshah ast Hussain
Deen ast Hussain, deen panaah ast Hussain
Sar daad, na daad dast dar dast-e-yazeed
Haqu-e-binney la ilaahaa ast Hussain
King is Hussain ,King of Kings is Hussain
Faith is Hussian ,Protector of Faith is Hussain
He gave his Head ,but not his Hand in the hand of Yazid Verily ,truth is nothing but Hussain:

The truth, according to this thirteenth-century Sufi (Chisti), is that the very core of Islam, its essential creed of tawhid, or Divine Unity, ‘la ilaha illa lah Muhammadan rasul Allah,’ or ‘there is no god but Allah, and Muhammad is His messenger,’ is Hussain. 

In the words of the great Indian Sufi of Iranian origin, Khwajah Mu'in-al-Din Chishti: 

He gave his life but wouldn't give his hand in the hand of Yazid (for allegiance, bay'ah) Verily Husayn is the foundation of la ilaha illallah
Since Hussain refused to pay allegiance to Yazid, in spite of having to make innumerable sacrifices, he is projected as an embodiment of Islam’s creed that refuses to acknowledge any power other than that of God; he is the symbol of Tawheed for a Sufi.

Your religion is [pure] like Hussain
And your desires like pigs and dogs
Yet you kill Hussain with thirst and feed these two
How can you keep cursing the evil Yazid and wicked Shimr?
You are Shmir and Yazid of your own Hussain.

– Rumi on Imam Hussain R.A.

Rumi is addressing the Muslims world enamored with Greed and materialism ---laments that man has sunk to such a lowly state that he thinks only of his selfish purposes and wishes and does everything to fondle the material aspects of his life, while his religion, the spiritual side of his life, is left without nourishment, withering away, just like Husayn and the martyrs of Karbala' were killed after nobody had cared to give them water in the desert.It echoes the indifference of that age and the choice Yazidi army made when they decided to extinguish the flame of prophet’s family---and the materialism and greed which still reigns the Islamic world.

Another Persian poet Hayreti, calls him, in a beautiful marthiya, 'the sacrifice of the festival of the greater jihad'. And asks Has not his neck, which the Prophet used to kiss, become the place where the dagger fell?

The inhabitants of heaven and earth shed black tears today.
And have become confused like your hair, O Husayn.

GhalibGod has kept the ecstatic lovers like Husayn and Mansur in the place of gallows and rope, and cast the fighters for the faith, like Husayn and 'Ali, in the place of swords and spears: in being martyrs they find eternal life and happiness and become witnesses to God's mysterious power.

Muhammad Muhsin, who lived in the old, glorious capital of lower Sind, Thatta, with whose name the Persian marthiya in Sind is connected. During his short life (1709-1750), he composed a great number of tarji'band and particularly salam, in which beautiful, strong imagery can be perceived:

The boat of Mustafa's family has been drowned in blood;
The black cloud of infidelity has waylaid the sun;

The candle of the Prophet was extinguished by the breeze of the Kufans.

In a beautiful manqabat (Sufi devotional poem) written by Pakistani poet Hafeez Jalandhari and sung by the late Ustad Nusrat Fateh Ali Khan, Imam Hussain’s defiance is expressed in vivid detail:
Libaas hai phata hua, ghubaar mein ata hua
Tamaam jism-e-nazneen, chida hua, kata hua
Yeh kon ziwiqaar hai, bala ka shahsawaar hai
Ke hai hazaar qaatilon ke samne data hua
Yeh bilyaqeen Hussain hai
Nabi ka noor-e-ain hai
(Translated from Urdu)
His dress is torn, with mud it is worn
His splendid, delicate body is cut, slashed, and torn
Who is this dignified, master horseman?
Who is standing his ground in front of an army of thousands?
Indeed it is Hussain, it is Hussain
The Light of the Prophet’s eyes, it is Hussain

But in the modern poets, no one understood Hussain’s sacrifice better than IQBAL. 
It is from Husayn, says Iqbal, that we have learned the mysteries of the Qur'an, and when the glory of Syria and Baghdad and the marvels of Granada may be forgotten, yet, the strings of the instrument of the Muslims still resound with Husayn's melody, and faith remains fresh thanks to his call to prayer.IN Rumuz-i bekhudi  Iqbal praised  Husayn as the imam of the lovers, the son of the virgin, the cypresso of freedom in the Prophet's garden. While his father, Hazrat 'Ali, was, in mystical interpretation, the b of the bismi'llah, the son became identified with the 'mighty slaughtering', a beautiful mixture of the mystical and Qur'anic interpretations.
As he passionately articulates in Persian:
Ramz-e-Qur’an az Hussain amukhtim
za-atish-e-ou shola ha andukhtim
I learned the lesson of the Qur’an from Hussain
In his fire, like a flame, I burn

Husayn  embodies all the ideas which a true Sufi should possess, as Iqbal draws his picture: bravery and manliness, and, more than anything else, the dedication to the acknowledgement of God's absolute Unity; not in the sense of becoming united with Him in fana as the Sufi poets had sung, but, rather, as the herald who by his shahada, by his martyrdom, is not only a shahid, a martyr, but at the same time a witness, a shahid, for the unity of God, and thus the model for all generations of Muslims.

For Iqbal, the position of Husayn in the Muslim community is as central as the position of the surat al-ikhlas in the Holy Book.It is true, as Iqbal states, that the strings of the Muslims' instruments still resound with his name, and I am going to end this blog with the  last verse of the chapter devoted to Hussain in the Rumuz-i bekhudi:
O zephir, O messenger of those who are far away
Bring our tears to his pure dust.
Ronay wala hoon Shaheed-e-Kerbala key gham men main,
Kya durey maqsad na dengey Saqiye Kausar mujhey
I am one who weeps at the plight of the Martyr of Kerbala
Won’t the reward be given to me by the Keeper of Kauser

Some people worship God to gain His gifts; this is the worship of the merchants.  Some worship Him to avoid His punishment; this is the worship of the slaves.  Some worship Him solely to show gratitude towards Him; this is the worship of the free!

He gave a speech to people the day before his departure and said:

"... Death is a certainty for mankind, just like the trace of necklace on the neck of young girls. And I am enamored of my ancestors like eagerness of Jacob to Joseph"

Quran welcomes souls like him into heaven and says:

O The satisfied peaceful Soul return to your Lord pleased with His Goodwill. So enter among My (beloved) servants and  My paradise.
 (Surahe Fajr: 27, 28, 29)

Friday, September 29, 2017

Fatima Fatir: The Divine Feminine within Islam

Years before on the night of my Sufi initiation, I had dreamed of Fatima who initiated me in the Mundus Imaginalis, or the Imaginal World. I dreamed I had entered the sacred precincts of the Ka'aba, in Mecca, on a Night of the Full Moon and there was no one there but me. The doors of the Ka'aba suddenly opened up and a female voice bade me to enter the inner sanctum of the Ka'aba. I entered the Ka'aba and there seated dressed in emerald green and wearing a white headdress, with the words Al-Hayy, translated as “the Living” written in Arabic on the headdress, was Fatima. She bade me to sit in front of Her and then commanded me to open my mouth. Laying next to Her was the double-edged sword of 'Ali, Zu'l-Fiqar. I opened my mouth and She grabbed my tongue and pierced it with Zu'l-Fiqar. Instead of pain, however, I felt ecstasy and was transported in the next scene of the dream to a dazzling desert landscape whose sands consisted of flakes of pure lustrous gold. I stood in this desert watching the Sunrise and as the Sun rose Fatima's face shone from within it fully unveiled. The higher this Imaginal Sun rose to its meridian, the more it formed itself into various shapes and forms, until it finally became the World Tree, the Tree of Life, or the Tree of Reality as I call it, whose roots reached into every expanse of Heaven and earth. I woke up! It was such a vivid dream I can never forget it!

- Wahid Azal, Fatimiyya Sufi Order

Fatima tul Zehra (Fatima the Radiant, Fatima the Brightest Star, Fatima-Star of Venus, Fatima-The Evening Star) the daughter of the Prophet, is the secret in Sufism.

She is the Hujjat of 'Ali:
In other words, she establishes the esoteric sense of his knowledge and guides those who attain to it. 

Through her perfume, we breathe Irfan. 
Fatima (the daughter of the Prophet Muhammad) was considered to be of pure angelic essence by Sufi mystics----- several variations of a major hadith describe how she was conceived on the night of Mi'raj (ascension) and was given to Prophet as a divine gift of Allah's blessing.On this night Gabriel took Muhammad( PBUH) to Jerusalem and then to Heaven. 
I have always taken solace in her symbology even before my Sufic initiation because her biography contained threads for me to hold on to. She grew up motherless like me and then she died at a very young age( martyred)  because patriarchy could not accept that she ( a woman) was Prophet's spiritual and legal heir. So laws were passed to disinherit her, a false history was written( is still being written ) to show she was not Prophet (PBUH) only daughter -----and grave markings are removed from her grave so you cant even pray at her grave. Such was the envy of her station, that her funeral was in the dark of the night and attended by very few because a heavily attended burial would have been a cause for insecurity for men who had become guardians of her father's message.

Lady Fatima (as) has various names , they are: 

  • Siddiqah (the honest) 
  • Al-Mubarakah (the blessed one)
  •  Al-Tahirah (the pure) 
  •  Az-Zakiyah (the chaste)
  •  Ar-Radhiatul Mardhiah (she who is gratified and who shall be satisfied)
  •  Al-Mardiyyah (the one pleasing to Allah ) 
  •  Al-Muhaddathah (a person other than a Prophet, which the angels speak to) 
  •  Az-Zahraa (the splendid)
  •  Fatir ( the createrix) 

Her Divine Feminine soul is concealed within the name  'Fatima Fatir'. 

Only very few Sufi Circle's know the secret of this mystery( the Bektasi & Mvelvi) . I met them in Washington DC, and during  Zikars of her name,  I was opened to receive the mysteries of her station. 
To understand Hazrat Fatima's special role in Sufism and the sacred mysteries of Imamat and transmission of sacred knowledge--- you have to first grasp that the process of giving birth to the spirit is the feminine principle( as explained by Sufi Frithjob Schuon in hos books about Hazrat Maryam and Fatima)
That to which has been given birth is the masculine. Its the sacred Yin and Yang dance of creation. Which is why, in spiritual transformation and rebirth, only the masculine principle can be born, for the feminine principle is the process itself. Once birth is given to the spirit, this principle remains as Fatima, the Creative Feminine, the Daughter of the Prophet, in a state of potentiality within the spirit reborn. The spirit of Imamat was born within her and the line of sacred knowledge ( transmitted to Sufi's) starts from her.

This is the secret of a cryptic Hadith in which Prophet Muhammad( PBUH) called her Um Abi'ha (mother of her father).
What mystery was the Prophet hinting at by this statement?
While Fatima Zehra was Prophet Muhammad's daughter, the Rasulullah (Prophet of God ) understood that his gnosis was bestowed upon him from the Divine Feminine source.
As such, Hazrat Fatima is directly associated with Sophia, the divine wisdom, which gives birth to all knowledge from God. She has thus become another symbolic equivalent of the Great Mother. 
Lady Fatima was chosen from all women to be The Mother source of Prophet Muhammad's lineage, the core of the generation of Prophet. Through her, the progeny of the Prophet multiplies — through a woman and became guardians of his message. 
She is considered to be the source of the Imam's wisdom because she is lawh mahfuz or 'the hidden tablet; upon which Allah wrote. She is the source of Imamat and Batini!
It is said by some Sufis that there is another great secret regarding Fatima(AS)
After the Prophet's death, Fatima lived seventy-five days. During this time the Archangel Gabriel came to her and consoled her by telling her what her father was doing in the spiritual worlds, what his status was, and what would come about in the Islamic community after her death.Imam 'Ali wrote down what Fatima dictated to him. Her words were collected into what is known as Fatima's book: it contains what makes people need us and makes us in need of no one,' stated Imam Sadiq. 

When you are alone, feel helpless and oppressed by a man tormenting you --- call upon her by feeding to an orphan for 10 days. 
Legend says, that after 10, 30, and 60 days ---she would appear on your dream and heal your soul from despair.
 Laila tul qadar is her night, Sufi's believe she is Qadr and calling out to her can guarantee redemption.

She is the helper of the alone woman; the grieving mother and the suffering daughter because she has been all three: she lost her mother as a child: she lost her father when quite young and then she lost her sons.

Her sons were martyred; her daughter lived alone atop a mountain and descendants of Yazid still try to bomb her shrine.

But she will be revered till all the Muslims has not become Isis robots because she is the personification of divine feminine of Islam. 

She is the soul of the mysteries!
The wife of the door to all the unknowable!
The mother of the king of martyrs!
She contains multitudes within her!
Ponder upon her life and your heart would open and you will surrender your pain to her!
Send salam to her and she would light up your dark nights and perfume your solitude!
Call her when the world of men pushes you down and she will give you strength!

And if you ever get a chance
, visit her grave and say Fatiha for Fatima Fatir!

Friday, September 22, 2017

The sweet loving saint: Baba Farid

 Laden with my load of misdeeds, I move about in the garb of black garments. 
And the people see me and call me a dervish.

These lines are by FARID, one of the most followed mystic in Punjab . where thousands go to his tomb every year.He was a contemporary of Kabir, Nanak and others.He was a 12th-century Sufipreacher and saint of the Chishti Order.

Baba Farid’s poetry was later to influence the Sikh religion and especially their Holy Book "Sri Guru Granth Sahib" by the founder Guru Nanak. Such was the universality of Baba Farid, the Sufi poet laureate from Punjab.Revered by Muslims and Hindus, he is also considered one of the fifteen Sikh Bhagats within Sikhism and his selected works form part of theGuru Granth Sahib, the Sikh sacred scripture

Some call him Ram, some Khuda
Some say Gosain, some Allah.

Farid has not written a book, but his songs have been written down by his people. His songs are tremendously beautiful, but you have to listen to them sung by a Punjabi

He is generally recognized as the first major poet of the Punjabi language and is considered one of the pivotal saints of the Punjab region.

Laden with my load of misdeeds,
I move about in the garb of black garments.
And the people see me and call me a dervish
My promise to my love, a long way to go and a muddy lane ahead
If I move I spoil my cloak; if I stay I break my word

He lived in the Punjab, and his songs are in Punjabi, not even in urdu. Punjabi is very different from Urdu. Urdu is mild, the language of a businessman. Punjabi is like a sword, the language of a soldier. It is so penetrating. When you hear Farid′s songs sung in Punjabi your heart starts breaking.

Fareed, this world is beautiful, but there is a thorny garden within it.
Fareed, do not turn around and strike those who strike you with their fists.
Fareed, when there is greed, what love can there be? When there is greed, love is false.
I love his poetry.

In my childhood in the Punjab, I used to ask people, "Can you sing Farid for me?" - and once in a while, I found a singer who was ready, who knew how to sing Farida. 

And all those beautiful singers... all those beautiful moments.... Punjabi has a quality of its own. Every language has a quality of its own. But Punjabi is certainly a sword, you cannot sharpen anything more.He is very modern and echoes every emotion, alienation, Doubt.

For instance, read this couplet;

Says Farid,
I thought I was alone who suffered.
I went on top of the house,

And found every house on fire.

 I went on top of the house, / And found every house on fire." The "top of the house" is the crown, the place of light, the point of awareness where divine union is recognized. From that pure, elevated awareness, one has a truer perception of reality. And, as he looks about himself in this awakened state, Farid sees clearly that everyone -- and everything! -- is already engulfed by that same "fire," everything is already consumed in divine union. 

The only difference between him and "every house" around him is that he has finally surrendered to the process and his awareness has been swept up to the top of the house where the "fire" is recognized as bliss and not suffering, fullness and not loss. There, standing atop the burning house, we finally realize our true nature: We are the fire and not the house at all. And the entire universe is already lit up!

In his songs he calls himself Farida. He always addresses himself, never anybody else. 

He always starts, "Farida, are you listening?
 Farida, be awake! Farida, do this, do that!" 

In punjabi, when you use the name Farid it is respectable. When you use the name Farida it is not respectable; one only calls the servants in that way. Farid calls himself Farida of course because he is the master; the body is the servant.

Says Farid,
Why do you roam the jungles with thorns pricking your feet?
Your Lord dwells in your heart.
And you wander about in search of Him.

The great king King Akbar used to come to Farid to listen to his songs. Akbar once received a gift, a very precious gift, a pair of golden scissors studded with diamonds. Gudia would have loved them - any woman would. Akbar also loved them, so much so that he thought they would be a good present for Farid. He came and gave the precious scissors to Farid. Farid looked at them, turning them this way and that, then returned the gift to Akbar saying, "This is of no use to me. If you want to give something to me as a gift, bring a needle."

Akbar was puzzled. He said, "Why a needle?"

Farid said, "Because the function of scissors is to cut things into pieces, and the function of a needle is to join pieces together. My function is not that of the scissors, it is that of the needle. I join things together, I synthesize."

He says in his poetry;

Had I known the sesame seeds were so small in quantity
I should have been liberal in filling my fist.
Had I known my Lord was not yet an adult,
I would have prided less in myself.

In yet another verse, he says again:
Had I known the end would slip,
Tighter would I have made the knot.
Nobody matters to me as much as You,
Though I have traversed a whole world.

A student asked Baba Farid if singing was lawful and proper. He replied that, according to Islam, it was certainly unlawful, but its propriety was still a matter of discussion.

Nizam-ud-Dauliya told Nasir-ud-din, a disciple of his, that one day when he went to visit Baba Farid he stood at his door, and saw him dancing as he sang the following :
I wish ever to live in Thy love, O God. If I become the dust under Thy feet, I shall live I thy slave desire none but Thee in both worlds; For Thee I will live and for Thee I will die.
The following couplet was a favorite of Baba Farid’s:
Not every heart is capable of finding the secret of God’s love. There are not pearls in every sea; there is not gold in every mine

This world indeed appears to Baba Farid to be an obstacle in the way of man's union with God. 
He says:
The lanes are muddy and far is the house
of the One I love so much.
If I walk to Him I wet my rug, and
remaining behind, I fail in my love!
Life in this world is a period of separation from God, which is full of sorrow, and pain:
Sorrow is the bedstead,
Pain the fiber with which it is woven,
And separation is the quilt
See this is the life we lead, O Lord.

Absorption in the affairs of the world, in forgetfulness of God, is regarded by Farid as desertion by a woman of her husband and going over to an alien house.
Give it not me, Oh Lord, that I should
seek alien shelter.
If that is what You have willed,
Rather take the life out of this body.
Man's duty in this life is to win the love of God as it is the woman's to win the love of her husband, and as such, youth or age should not matter;

Those who have not wooed Him when their hair was dark,
May do so when their hair is grey.
For if you love the Lord
The newness of youth will be yours again.

This 1st Muharram, I decided to visit his shrine on my visit to Pakistan. When one enters into the city of Pakpattan in Punjab,one soon learns that most of the city of Pakpattan is named after Fareeduddin Shakarganj, or Baba Farid, as he is widely known. 

shrine counrtyar

Families who have come together separate here and then meet inside after passing the rigorous security search: there are metal detectors and the frisking hands of policemen; for women the frisking is done by policewomen inside a curtained enclosure. No cameras are allowed inside the shrine. 

A devotee at shrine
 ttered all around and engaged in different activities. From the top one gets a panoramic view of the city below. On the left side is the huge mosque, a recent construction. 


This new-looking mosque, built by the Auqaf Department, was the site of an historical mosque said to be from the time of Baba Fareed. 

Next to this chamber are ancient waan trees whose fruit Baba Fareed is said to have eaten. Waans can live up to several centuries. There are a few graves underneath. The great irony is that rich people have purchased the right to be buried next to the wealth-renouncing Sufi. The grave of Baba Fareed is inside a modest building, which is adjacent to the waan trees. 

So I offered Fatiha there and hoped I could also welcome Death as a friend as Baba Farid did;

I did not sleep with my love tonight
And every bit of my body aches.
Go ask the deserted ones,
How they pass their nights.
I am not afraid of the passing of my youth,
If the love of my Lord does not pass with it.
So many youths have withered away without love.

The fear of death is perhaps a more forceful emotion in Sheikh Farid's poetry---- image is that of death as the bridegroom and the human soul as the bride, and subordinate figures, the reduction of the body to dust, the greying of the hair, the trembling of the limbs and drying away of the bones have been used to reinforce the argument that life is trasitory and death is the ultimate reality!