Sufism: What’s Love Got To Do With It? - Mahmoud Mostafa

Sufism: What’s Love Got To Do With It?
YouTube Video https://www.youtube.com/watch?v=pB24AcGzC_s&t=1636s

As Tina Turner once famously asked, “What’s love got to do with it?” For very different reasons the same question could be asked about Islam today. In these times of violence, stereotyping, extremism, criminal behavior enacted in the name of religion, and the mass media’s dumbed-down public discourse, what response is this question likely to evoke? A laughable oxymoron? A suspicious ruse? A hopeful possibility? What’s love got to do with Islam?
Everything. Love is the beginning and end of Islam. To understand this we must go deep into the heart of our tradition, to its essential roots, to the original revelation, to the living example of the Prophet, peace be upon him, and to the men and women of countless generations who embodied the wisdom of his teachings and manifested this love in their being. It is these people of love, who later became known as the Sufis, who faithfully carried and transmitted the precious guidance of the Prophet from one generation of Muslims to the next down to our present times.
Unconditional love is intrinsic to the Qur’anic message and it is at the core of the teachings of Prophet Muhammad and it is faithfully embodied in his character. The Qur’an begins with unconditional love, with Rahmah, usually translated as compassion. This is a word that holds a broad field of meanings such as love, compassion, tenderness, empathy, caring, protecting, and forgiving. This word, whose root meaning is “womb,” is almost synonymous in its use by Muslims with Allah, as Rahman. It expresses the essence of divinity in Islam and defines the organic relationship of the divine with creation in general, and with the human being in particular. It is the relationship of the womb to the embryo. God’s love flows to all creation unconditionally, it protects, nourishes, develops, and brings to life in the same way the womb does with the embryo; it is universally unconditional just as rain falls on the earth whether it is fertile or barren ground. The Divine Voice proclaims through the Qur’anic revelation to the heart of the Prophet, “…and My Rahmah encompasses everything! (Qur’an 7:156).” Creation is held in infinite, abundant, and ever-present love. We are in an ocean of love with no beginning or end. This love is woven in the fabric of creation. It is the cause of all things. It is what makes life possible. This Rahmah is existence itself.
This unconditional love fully manifests in the being of the Prophet whose mission is defined in the Qur’an as, “We have sent you only to be Rahmah to all the worlds! (Qur’an 21:107)” in this way Prophet Muhammad embodies human completion: to be the manifestation of Rahmah. This quality is clearly evident in the preserved traditions about the Prophet. We know it in his relationship with children, with women, with the poor and weak, with men and with his enemies. We know it in the way he guided people towards ease and simplicity in their faith. We know it in how readily he forgave those who harmed him, in how he rejoiced in companionship, in how he wept for the passing of loved ones, in how he urged people to let their love flow to one another. We know it in what he taught us about God and His relationship with us. In one beautiful tradition he tells us that God says, “My love belongs by right to those who love one another in Me, to those who sit together in Me, to those who visit one another in Me, to those who give generously to one another in Me. (narrated by Malik)”
The Prophet’s companions, men and women, learned from him how to awaken to this love within. He showed them how to manifest the quality of Rahmah within themselves and how to live this quality in their relationships. When asked very early on about their religion, the companions of the Prophet spoke about how they learned to love from their relationship with the Prophet and how this transformed them.
The Qur’an teaches about the innate nature of being human, the Fitrah, which is the intrinsic knowing at the core of our being of this relationship of unconditional love with God. All human beings know this relationship in the depth of their conscience. This knowing is imprinted on our hearts before we came into this world and affirmed in pre-eternity with our saying “Yes!” to the Divine declaration of, “Am I not your Rabb? (Qur’an 7:172)” This word, Rabb, commonly translated as “Lord,” is the word most commonly used to refer to God when we are in a state of intimacy, when we call out to the divine from the depths of our heart. This word holds such meanings as to sustain, to nourish, to develop, to educate, to bring to completion by degrees, to continue to be with and to love, to be intimate, and to be the master or owner. It is to our Rabb that almost all supplications are made in the Qur’an and it holds the meaning of the closest and most intimate relationship between the human being and its divine Creator.
The human being’s journey is to return to the conscious knowing of this relationship. The human being originates from love, exists in love, and returns to love. “We are for God and to Him is our return! (Qur’an 2:156)” The faithful proclaim in the Qur’an.
This love is unlike our modern, entertainment-industry notion of love. It isn’t born of desire; it is born of wisdom. It is a love that transforms, that burns, that exposes our falsehoods and humbles us with its irresistible beauty, breaking down our defenses, routing our machinations and pretenses, taking us from our little, self-centered and wounded self to our true Self through a process of deep inner openings that heal the heart with forgiveness, acceptance, understanding, and amazement. It is a love that causes us to die to many of the things we mistakenly held to be true and valuable, and guides us to a dimension of knowing that is beyond any measure, to what “No eye has seen, no ear has heard, and no heart has imagined. (narrated by Bukhari and also found, in slightly different form, in the New Testament).” This love turns us into fools and heretics in the eyes of the majority as it infuses us with wisdom, trust and strength beyond anything we could ever have acquired by worldly means and turns our being and our knowing to another world, to a world beyond our familiar forms of learning, culture, or religion. This world, which has been called the other world, the hereafter, the unseen, etc., is a dimension of our being that contains our meaning as humans. Once we taste that world, the meaning of our lives, our relationships, our priorities, our orientation to life and living is transformed. When we experience that world, we realize the meaning of “Say: my prayers, my devotions, my living, and my dying are for the Sustainer of the Worlds! (Qur’an Q6:162)” as is proclaimed in the Qur’an.
When this love is awakened in the human heart we are emancipated. Our burdens are laid down, and our inner beauty is revealed. Beauty is the ultimate expression of this love. This love makes beauty, what is known in the Islamic tradition as Ihsan. This beauty may manifest in creative expression such as music, art, and literature. It may manifest in devoted service to humanity. It may manifest in our way of being in everyday life. When this love awakens we live our lives from a center of truthfulness, gratitude, trust, courage, generosity, humility and service. We are in harmony with Being and are at peace with what is. This is Islam.
We will explore in future articles how this love has been manifested and expressed by some of the most remarkable human beings that ever lived and who are living among us today, and how their lives and examples are important guideposts for anyone who sets foot upon the path of seeking truth and spiritual transformation.

Source: https://www.patheos.com/blogs/livingtradition/2016/04/whats-love-got-to-do-with-it/

Reflection on Isra’ (Night Journey) and Mi’raj (Ascension) – Habib Umar bin Hafiz

Reflection on Isra’ (Night Journey) and Mi’raj (Ascension) – Habib Umar bin Hafiz

This article is sourced from Muwasala
Every created thing longed to have its portion of Allah’s Beloved (Peace be upon him). It was not until he (Peace be upon him) made his Mi’raj that the heavens got their portion of him.
— Al-Habib- Abdul Qadir Al Saggaf
[Importance of Isra’ and Mi’raj]
We are approaching the night on which the Islamic world traditionally celebrates the Isrā’ (Night Journey) and Mi`rāj (Ascension) of our Prophet, the Chosen One ﷺ. The Isrā’ and Mi`rāj was a great sign and an immense miracle which Allah gave to the Master of the people of the heavens and the earth, to demonstrate his superiority over mankind, jinn-kind, angels and the whole of creation. There are great lessons in the events that took place and a means of increasing in belief and certitude.
The scholars say that the best night in relation to the Ummah as a whole was the night on which the Prophet was born, whereas the best night in relation to the Prophet himself was the night of the Isrā’ and Mi`rāj.
[Trials and Tribulations]
Prior to this night the Prophet had displayed great patience in the face of hardship and it is one of Allah’s wisdoms that He bestows His gifts accompanied with hardships.
Allah says: They encountered suffering and adversity and were shaken such that the Messenger and those of faith who were with him said: “When will Allah’s assistance come?” Truly Allah’s assistance is always near.[1]
At the end of his life, the Messenger of Allah said that the worst treatment that he received from the disbelievers was his violent rejection at the hands of the people of al-Ṭā’if. Most of the scholars of the Sīrah say that that the Isrā’ and Mi`rāj took place shortly after this, a year prior to the Hijrah on the 27th night of the month of Rajab.[2]
[Preparation & Journey]
The Prophet ﷺ saw some of the events of the Isrā’ and Mi`rāj in his dreams as a preparation for them before the events actually occurred. Some people claim that all the events of the Isrā’ and Mi`rāj took place in a dream state but this is not the case: the Prophet experienced them with his body and soul. Had the Isrā’ been merely something the Prophet experienced in his dream, the disbelievers of Quraysh would not have had difficulty accepting it. They would not have asked: “How can you have travelled to Jerusalem last night and be with us in Makkah this morning?”
Allāh says: Transcendent is the One Who caused His slave to travel by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā.[3] Allāh tends to express His transcendence before mentioning a great affair which is beyond what people are accustomed to.
When Allāh wished to speak to Sayyidunā Mūsā, He told him to wait thirty days and then a further ten days: We appointed for Mūsā thirty nights and we completed (the period) with ten more.[4]
Allāh, however, did not tell His Beloved to wait. Rather His order came suddenly, without any warning. The Prophet’s chest was split open and his heart was washed and filled with knowledge and forbearance. The Burāq was then brought to him. Allāh could have caused him to travel without the Burāq, but it was a means of honouring and ennobling him. Jibrīl said to the Burāq after some initial obstinacy: “Are you not ashamed, O Burāq? By Allāh, no one more noble in the sight of Allāh has ever ridden you!”
The Prophet stopped in a number of places on the Isrā’ to emphasise the importance of visiting the places in which Allah bestowed His bounties upon His pious slaves. He was ordered to seek to draw close to Allah by praying near the tree where Allah spoke to Mūsā, by praying at Mount Ṭūr, where Allah gave revelation to Mūsā, and at Bayt Laḥm, where Īsā was born.
The whole earth was made a place of prayer and prostration for the Prophet so what was the significance of him praying in those places if it was not seeking blessings (tabarruk) and spiritual assistance from them? It is also narrated in Saḥīḥ Muslim that he visited the grave of Mūsā and witnessed him praying in his grave. He said to his Companions: “If I was there I would have showed you his grave.” He was thus teaching his Ummah the importance of knowing the location of the graves of the Prophets and thus the importance of visiting them.
While on his journey, someone called him on his right side but he did not respond. Jibrīl informed him that this was the caller of the Jews, and had he responded, his Ummah would have followed the way of the Jews. Then someone called him on his left side and once again he did not respond. Jibrīl informed him that this was the caller of the Christians, and had he responded, his Ummah would have followed the way of the Christians. Thus, in spite of all the efforts of the Christians to convert people to Christianity, the Ummah remains in Allāh’s care and protection due to the steadfastness of the Prophet ﷺ.
He was called a third time, and once again he did not respond. Jibrīl informed him that it was the dunyā or the material world calling him, and had he responded, his Ummah would have chosen this life over the next. The dunyā then appeared to him in the form of an old woman. Jibrīl informed him that all that remained of the life of this world before the Day of Judgement is like the time this old woman had left to live. We witness all the wars and struggles that take place and in reality this life is like an old woman on the verge of death and ahead of us is the next life! May Allāh give us the best of endings! Due to the Prophet’s refusal to respond to the callings of the dunyā, there remain to this day people who know its worthlessness.
The Messenger of Allāh ﷺled the Prophets in prayer in al-Masjid al-Aqṣā. Jibrīl informed him that the soul of every prophet sent by Allāh from the time of Ādam to the time of Īsā was brought to pray behind him so that they would come to know the station of their master, Muḥammad. He was the imām who led all the prophets and angels in prayer. Why do we not make him our imām?
[The Ascent to Heaven]
The Prophet then ascended from heaven to heaven. The angels in the heavens had been informed that he would come and it was their opportunity to be honoured by meeting him just as his Companions had that honour on the earth. The people of the earth threw stones at him and insulted him but the people of the heavens gave him the warmest of welcomes. In the Prophet’s meeting with his father Ādam and the other Prophets in the various heavens there is a lesson. In spite of the Prophet’s superiority over them, he was still ordered to greet them. There was no-one less in need of anyone else than him but he met them and displayed great etiquette and manifested his slave-hood to his Lord.
Among the things he witnessed was people who turned down freshly cooked meat and chose to eat putrid rotting meat. He was told that this was like those who leave that which is lawful and choose that which is unlawful. He saw people’s heads being smashed with rocks. As soon as their heads were smashed they would be restored and then smashed again and so on. He was told these were the people who were too lazy to pray the obligatory prayer.
He ascended to al-Bayt al-Ma`mūr, which resembles the Ka`bah above the seventh heaven. It lies directly above the Ka`bah, and every day 70,000 angels enter it. The Prophet entered it and prayed in it, along with the spirits of some of the elect of Allah. Then he came to al-Sidrat al-Muntahā, a tree whose size and beauty is indescribable. Were one of its leaves to fall it would cover the heavens and the earth. This is the end point of the knowledge of creation.
It was here that Jibrīl stopped. He said that if he went any further, he would burn but he told the Prophet to continue his journey alone.
[The Divine Meeting]
He duly ascended to the Throne of Allah and fell into prostration. Mūsā had been ordered to remove his sandals when Allah spoke to him, but the Beloved was not ordered to do so. Allah then ordered him to raise his head and he addressed Allah: “Greetings, blessings and the best of prayers to Allah.”
Allah responded: “Peace be upon you, O Prophet, and the mercy and blessings of Allah.”
At this point, when Allah was manifesting Himself to him, the Prophet wished to remember the pious members of his Ummah and the previous nations. He said: “Peace be upon us and upon Allah’s pious slaves.”
The angels of the heavens then cried out: “We testify that there is no deity other than Allah and that Muhammad is His slave and messenger.”
When Allāh spoke to him, He said: “I have taken you as My beloved and I have expanded your heart and raised high the esteem in which you are held so that whenever I am mentioned you are mentioned with Me. I made your nation the best of nations and I made them the last and the first on the Day of Judgement. I made you the first prophet to be created and the last to be sent.” Allāh thus spoke gently to His Beloved and reminded him of His blessings upon him. He said things to Him which only He knows.
[The Blessed Gift]
He made fifty prayers compulsory on his nation. This was eventually reduced to five with the reward of fifty. Are those who are unable to perform the five not ashamed of their Lord? What would they have done if it was fifty prayers that they had to perform? Allāh made five prayers compulsory upon His slaves, in which there is the opportunity to converse with Allāh and draw close to Him. “The closest the slave is to his Lord is when he is in prostration.”
The Prophet was blessed with the vision of his Lord, a blessing which no-one else will receive until they enter Paradise. The vision cannot be understood in a conventional way since Allah is transcendent and cannot be limited to a place or direction. Some Muslims deny that the vision of Allah is possible and we agree with them that the vision of Allah in a conventional sense is impossible. However, we understand the vision of Allah to be something far greater than that, a pure manifestation of Allah’s light, which is indescribable.
Sayyidunā Mūsā was keen to receive some of the light that was on the face of the Prophet ﷺ who himself had just seen his Lord. Mūsā had asked to see Allah while on the earth but his request was not granted. He thus took as much light as he could from the Prophet’s face. The Prophet ﷺ informed us that there will come a time when the Muslims will seek victory through people who had seen him, and later through people who have seen people who have seen him.[5] This shows us that secrets are transmitted through the vision of people’s faces.
The Messenger of Allah ﷺremained firm while witnessing all the things that he witnessed: His vision did not stray, nor did it go wrong[6]; His heart did not lie about what it saw, for truly did he see, of the signs of his Lord, the greatest.[7]
All of this took place in a few instants. So little time had elapsed that the place where he had been sleeping was still warm. All of these are amazing examples of divine power. We are so accustomed to the pattern of cause and effect and the laws of creation that we tend to forget the presence of divine power in everything. In reality the things which we regard to be normal are miraculous – our sitting and standing, our eating and drinking.
Allah says: Do you see the water which you drink? Did you bring it down from the clouds or did We?[8]
May Allah bestow prayers upon the one who made this awesome journey and may He resurrect us with him. Make us among those who are truthful in their following of him. Do not deprive us of the vision of him in this life, the Barzakh and the next life. Allow us to see the face of the one who You allowed to see Your countenance so that we are ready to see Your countenance in the abode of Your pleasure.
[1] Al-Baqarah, 2:214
[2] In the Islamic calendar the night precedes the day, so what is meant is the night before the 27th day
[3] Al-Isrā’ 17:1
[4] Al-A`rāf, 7:142
[5] Narrated by al-Bukhāri
[6] Al-Najm, 53:17-18
[7] Al-Najm, 53:11
[8] Al-Wāqi`ah, 56:68

Source:https://muwasala.org/2015/05/11/reflections-on-the-isra-and-miraj/