Sunday, July 31, 2011

On the Secrets of Fasting

"O who believe, fasting is decreed for you as it was decreed for those before you; perchance you will guard yourselves. (2:183)
 
 
On the Secrets of Fasting
Ibn `Arabi
translated by Aisha Bewley
 
Selected from al-Futuhat al-Makkiyya
 
O you who laugh in the form of the weeper!
By us you are the complaint and the complainer.
 
Is the fast abstention without elevation
or elevation without restraint?
 
They are both together
for the one who affirms tawhId by association.
 
Intellects are trapped and prevented
from their freedom of action without nets or snares.
 
Intellects are impaired from their freedom of action,
severely cut off by the Shari'a.
 
They surrender to what their proof refutes
and they believe without perception.
 
The star of guidance carries them along,
swimming between the angels of the spheres.
 
My self, had it not been for you, I would not have been
as if I were Him, were it not for you! Were it not for you!
 
Fast from phenomenal being and do not break your fast!
The God of creation will bring you close, taking charge of you by that.
 
Inasmuch as it is a fast, intend that. By nature it is your nourishment.
 
If you reflect on it, there is a meaning in the fast
whenever a creature alights at your abode.
 
"There is nothing like the fast."
The Lawgiver said that to me, so reflect on that!
 
This is because it is non-action. Where is that
which you have done and where is your claim?
 
The matter has returned to its root.
My Lord has seized control of you by that.
 
If you reflect on the principle of the fast
and the basis of its meaning by your meaning,
 
Someone with news came from Him
about your prescribed fast which will divest you.
 
The fast belongs to Allah, so do not be ignorant.
You are merely the place of its manifestation.
 
The fast belongs to Allah,
and yet you are the one dying of hunger, so know that!
 
The Merciful made you feminine because of what appears
from you when He fashioned you (the self).
 
Glory be to the One who fashioned you! Welcome to Him!
He only gave that to you!
 
You, like the earth, are a bed for it
and your source-spring (eye) is described as weeping.
 
You see the source of the handiwork of Allah
between the two of you, so where is your manifestation?
 
When you called on Allah out of abasement to Him, the Great,
He said, "At your service" to you.
 
The highest pen in His Tablet
wrote your pure description from Him.
 
You are the source of all, not His source.
He brought you near from one aspect and put your far from another.
 
Beware of being content with what pleases you
for the sake of what He makes pleasing to you.
 
Remain with your root in all He desires.
Do not forget so as to be forgotten.
 
This is the knowledge
which came to me from one who does not lie.
 
He brought it down at the command of the One who has the most
knowledge of what is between the ascetics and devout.
 
Praise be to Allah who bestowed on me knowledge of lights and darkness.
He gave me a form whose perfection is only by your shelter.
 

Fasting is abstention and elevation
 
May Allah support you! Know that fasting (sawm) is both abstention and elevation. One says "the day has reached its full height (sama)" when it has reached its highest point. (The poet) Imru'l-Qays said:
 
When the day reached its height (sama) and its heat was intense,
 
i.e. the day reached its fullest extent. It is because the fast has a higher degree than all other acts of worship that it is called "fast" (sawm). Allah elevated it by denying that it is like any other act of worship as we will discuss. He denied its ownership to His servants although they worship Him by it and ascribed the fast to Himself. Part of its affirmation is that He rewards the one who is described by it by His hand even though He connected it to Himself when He stated that it is not like anything else.
 

Fasting in reality is non-action, not action
 
(In reality, fasting is non-action, not action. The negation of likeness is a negative attribute. Therefore the relationship between it and Allah is strengthened. Allah Almighty says about Himself, "There is nothing like Him." (42:11) He denied that there is anything like Him and so there is nothing like Him by logical proofs and by the Shari'a. An-Nasa'i related that Abu Umama said, "I came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Give me something that I can take from you.' He said, 'You must fast. There is nothing like it.'" He denied that it was like any of the acts of worship which are prescribed for the servants of Allah.
 
Anyone who recognises that it is a negative attribute – since it consists of abandoning things which break it – knows absolutely that there is nothing like it since it has no source which is described by understood existence. This is why Allah said, "The fast is Mine." In reality, it is neither worship or action. It is permissible to apply the name 'action' to it, as the application of the expression 'existent''can be applied to Allah. We understand that it is allowed although the ascription of existence to He whose existence is the same as His Essence is not like the ascription of existence to us. "There is nothing like Him." (42:11)
 
Every action of the son of Adam is His except fasting. It belongs to Allah.
 
Quotation of a Divine Prophetic hadith:
 
Muslim transmitted in the Sahih that Abu Hurayra reported from the Messenger of Allah that Allah said, "Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it. Fasting is a protection. When one of you has a day of fasting, he should then speak neither obscenely nor too loudly; and if someone seeks to curse him or fight with him, let him say, 'I am fasting.' By Him in whose hand is the soul of Muhammad, the smell of the mouth of the one who fasts is more delectable to Allah than the scent of musk. The one who fasts has two joys in which to delight: when he breaks his fast, he rejoices; and when he meets his Lord, he rejoices in his fast." (Muslim: 13:163)
 

The delight of the faster lies in his attachment to the degree of the negation of likeness
 
Know that since the Prophet denied that there is anything like the fast, as is established in the hadith of an-Nasa'i, and "Allah has nothing like Him," the faster meets his Lord described as "having nothing like him". He sees Him by it, and He is the Seer-Seen. This is why the Prophet said, "he rejoices in his fast" and not "He rejoices in meeting his Lord." Joy does not rejoice in itself; he is made to rejoice by it. Whoever has Allah as his sight when he sees and contemplates Him, only sees himself by seeing Him.
 
The faster rejoices at having the rank of negation of likeness. He rejoices in breaking the fast in this world since that gives the animal self its due since intrinsically seeks food. When the gnostic sees that his animal self needs food and sees that it exists by the nourishment which he gives it, then he fulfils its due which Allah has made obligatory for him and put in the position of being described as a right. He gives by the hand of Allah as He sees Allah in the encounter by the eye of Allah. This is why he rejoices at breaking the fast as he rejoices in his fast when he meets his Lord.
 

Fasting is a samadiyya attribute and the Real repays it
 
Clarification of what this tradition contains:
 
The slave is described as having a fast and being entitled to the name 'faster' by this attribute. After affirming his fast, then Allah strips it from him and ascribes it to Himself. He said, "Fasting is Mine," meaning the attribute of timeless self-reliance (samadiyya). It is disconnection from food. "It is only Mine, even if I have described you with it. I described you with a certain limited qualification of disconnection, not by the disconnection (tanzih) which My majesty deserves. I said, 'I repay him for it.'" Allah repays the fast of the faster when it is transferred to his Lord and he meets Him with an attribute unlike any other: which is the fast, since "the One who has nothing like Him" is only seen by the one who has nothing like him. This is like the text from Abu Talib al-Makki, one of the masters of the people of tasting. "Whoever finds in his journey, that is his repayment." It is what is obliged by this I in this state.
 

The difference between negation of likeness from Allah and from fasting
 
Then He said, "Fasting is a protection," and it is a safeguard as He said, "Fear Allah," (2:194) i.e. take Him as a safeguard and also be a safeguard for Him.Ó He put the fast in His position in acting as a safeguard. "There is nothing like Him," and fasting has no like among the acts of worship. One does not say that there is nothing like the fast. The thing is a matter of permanence or existence. Fasting is non-action. It is a non-existent intelligible and negative attribute. It has no like. It is not that there is nothing like it. This is the difference between the attribute of Allah in the negation of likeness and the way that the fast is described by it.
 

The faster being forbidden obscenity, shouting and strife
 
Then the Lawgiver placed prohibitions on the faster. The prohibition is non-action and a negative attribute. He said, "he should then speak neither obscenely nor shout." He did not command him to an action, but forbade that he be described by certain actions. Fasting is non-action, so the relationship between fasting and what he forbade the faster is valid. Then he commanded that he say to the one who curses him or fights with him, "I am fasting," i.e. I am leaving this action which you are doing, fighter or curser, to me. By the command of his Lord, he disconnects himself from this action. He reports that he is not acting, i.e. he does not have the attribute of cursing or fighting for the one who curses and fights him.
 

The smell of the mouth of the faster with Allah
 
Then he swore, "By the One who holds the soul of MUhammad in His hand, the changed breath of the faster..." This is the changed smell of the mouth of the faster which only exists by respiration. He respires these good words by which he is commanded. These words are: "I am fasting." These words and every breath of the faster is "more delectable on the Day of Rising," the day when people are resurrected for the Lord of the worlds, "with Allah." He used the name which joins all of their names and he used the name which has no like since only Allah is named by this name. It is in harmony with fasting which has no like.
 
He said, "more delectable than the scent of musk." The scent of musk is an existential matter which is perceived by smell. The person who has a balanced constitution enjoys it. The scent of changed breath is considered more fragrant with Allah than that, because the ascription of the perception of scents to Allah does not resemble the perception of scents to the smeller. We find it unpleasant, while with Him this breath is more sublime than the scent of musk. It is a described ruh which has no like as He described it. This scent is not like that scent. The scent of the faster comes from respiration. The scent of musk does not come from the respiration of musk.
 

Ibn 'Arabi with Musa ibn Muhammad al-Qabbab at the minaret in the Haram of Makka
 
Something like of this happened to me. I was with Musa ibn Muhammad al-Qabbab at the minaret in the Haram of Makka at the Hazawwara door. The adhan was being given. He had some food which had a very offensive smell to everyone who smelled it. I had heard in Prophetic tradition that the angels take offence at that to which the children of Adam take offence and that it is forbidden to go near the mosques with the smell of garlic, onions and leeks. I spent the night resolved to tell that man to remove that food from the mosque for the sake of the angels. Then I saw Allah Almighty in a dream in which He told me, "Do not tell him about that food. Its smell with Me is not like its smell with you." In the morning, he came to us as he usually did and I told him what had transpired. He wept and prostrated to Allah out of thankfulness. Then he told me, "My master, in spite of this, adab with the Shari'a is better," and he removed it from the mosque, may Allah have mercy on him.
 

Celestial natures are averse to foul odours
 
Sound natural constitutions in man and angel flee from foul unpleasant odours due to the offensiveness which they sense arising out of lack of harmony. The aspect of the Truth in foul odours is only perceived by Allah and whoever has the disposition to accept it among animals and men who have the nature of that animal. This is not the case with the angel. This is why he said, "with Allah". Inasmuch as the faster is a human being with sound constitution, he dislikes the bad breath of fasting in himself and others.
 
Do any creatures with sound constitution realise by their Lord a moment or in witnessing so that they absolutely perceive foul odours as pleasant? We have not heard of this. We said "absolutely" because some constitutions dislike the smell of musk and the rose, especially the hot constitution. That which is found to be offensive is not pleasant for the one with this constitution. This is why we said "absolutely" since most constitutions find musk, rose and the like fragrant. It is a rare constitution, i.e. unusual, which finds these pleasant smells offensive.
 
I do not know whether Allah has granted anyone the perception of the equality of scents since nothing has a foul smell with Him. We have not tasted this ourselves and it has not been transmitted to us that anyone else perceived that. Moreover, it is related that perfect men and the angels find these foul smells offensive. Only Allah perceives that as pleasant. This is transmitted. I also do not know what the case is with animals outside of man regarding that because Allah has not established me in the form of an animal other than man as He established me in the forms of His angels at times. Allah knows best.
 

The Gate of Quenching by which fasters enter the Garden
 
By way of the meaning, the Shari'a has described fasting with the perfection above which there is no perfection. This is because Allah gave it a special door with a special name which demands perfection. It is called the Door of the Quenched. The fasters enter it. Quenching is a degree of perfection in drinking. After being quenched, the drinker does not accept any more to drink to all. Whenever he accepts, then he was not quenched, whether it is a land or not a land among the lands of the animals.
 
Muslim related from the hadith of Sahl ibn Sa'd that the Messenger of Allah said, "There is a door in the Garden called the Quenching. The fasters will enter it on the Day of Rising. None except them will enter it. It will be said, 'Where are the fasters?' and they will enter it. When the last of them has gone in it, it will be locked and no one else will enter it." That is not said about any of the commanded or forbidden acts of worship except for the fast. By "the Quenching," He made it clear that they obtain the attribute of perfection in action since they are described by that which has no like as we already said. In reality, the one who has no like is the perfect. The fasters among the gnostics enter it here, and there they will enter it with the knowledge of all creatures.


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Thursday, July 28, 2011

FIVE MORE MINUTES

 While at the park one day, a woman sat down next to a man on a bench near a playground.
 "That's my son over there," she said, pointing to a little boy in a red sweater who was gliding down the slide. 
"He's a fine looking boy," the man said.
"That's my son on the swing in the blue sweater."  Then, looking at his watch, he called to his son.
 "What do you say we go, Todd?"  Todd pleaded, "Just five more minutes, Dad. Please?  Just five more minutes." The man nodded and Todd continued to swing to his heart's content. 
 Minutes passed and the father stood and called again to his son.
 "Time to go now?"  Again Todd pleaded, "Five more minutes, Dad. Just five more minutes." 
The man smiled and said, "O.K." 
"My, you certainly are a patient father," the woman responded. 
The man smiled and then said, "My older son Tommy was killed by a drunk driver last year while he was riding his bike near here.
I never spent much time with Tommy and now I'd give anything for just five more minutes with him.
 I've vowed not to make the same mistake with Todd. He thinks he has five more minutes to swing.
The truth is, I get Five more minutes to watch him play." 
 
Life is all about making priorities, what are your priorities?  Give someone you love 5 more minutes of your time today.  ~author unknown


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Sunday, July 24, 2011

a few quotes from the book-Essential Mysticism

O My Lord, if I worship You from fear of Hell, burn me in Hell; and if I worship You from hope of Paradise, exclude me from Paradise. But if I worship You for Your own sake, do not withhold from me Your Eternal Beauty. ~ Rabia
(This prayer is a modification of an
original prayer by Hadhrat Ali (AS))

Act as if there were no one on earth but you and no one in Heaven but God. ~ al Antaki

As long as your lower self rules your heart, you will never lose your love of this world. – Traditional

If you treat your lower self with affection, you will never by saved from it. ~ Traditional

Those who are dead to their lower selves are alive with God. ~ Traditional

Those who are controlled by the lower self must serve it; those who control thee lower self serve others. ~ Traditional

The lower self is like a theif who sneakes into your house at night to steal whatever is valuable and worthwhile. You cannot fight this thief directly, because it will mirror whatever force you bring against it. If you have a gun, the theif will also have a gun. If you have a knife, the thief will have a knife as well. To struggle with the thief is to invite disaster. So, what can you do? The only practical solution is to turn on the light. The thief, who is a coward at heart, will then run out. How do we turn on the light? Through thepractice of remembrance, awareness, and heefulness. ~ Sheikh Tosun Bayrak

A donkey with a load of holy books is still a donkey. ~ Traditional
( I LOVE this quote! )

Each faculty of our delights in that for which it was created;
lust delights in accomplishing desire, anger in taking vengeance,
the eye in seeing beautiful objects, and the ear in hearing harmonious sounds.
The highest function of the soul is the perception of truth. ~ al-Ghazzali

If words come out of the heart, they will enter the heart,
but if they come from the tongue, they will not pass beyond the ears. ~ al-Shurawardi

Jesus (upon whom be peace!) saw the world revealed in the form of an ugly old hag. He asked her how many husbands she had possessed; she replied that they were countless. he asked whether they had died or been divorced; she said that she had slain them all. "I marvel," he said, "at the fools who see what you have done to others, and still desire you." ~ al-Ghazzali

http://ardalananna.wordpress.com/



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Friday, July 22, 2011

Just be.... with others regardless of what they are

What is a believer ?
You judge people by the acts and appearances while just to learn more about I'll explain it in a few sentences
 
A believer is a judge and this is the sight and the voice of wisdom of one who just see:
 
Be generous in prosperity and in adversity continues to give thanks. Deserves the trust of thy neighbor, and did not show a friendly face and smile.

Be the treasury of the poor, admonished the rich, answer the complaint of the needy and guard the sanctity of your promise.

Be fair in your judgments and reserved in your words. Do not be unfair to anyone, and shows everyone a perfect sweetness.

Be a lamp unto those who walk in darkness, consolation to the afflicted, a sea for the thirsty, shelter for those in distress, support and advocate for victims of oppression. That righteousness and integrity mark all your actions.

Be a home for the stranger, a balm to the suffering, a fortress for the fugitives, eyes for the blind, a beacon for the lost.

Be an ornament to the countenance of truth, a crown on the brow of fidelity, a pillar of the temple of righteousness, a breath of life for the body of mankind, a flag of the armed forces of justice, a torch shines on the horizon of virtue, a dew to the parched soil of the human heart, an ark on the ocean of knowledge, a sun in the sky of kindness, a gem in the diadem of wisdom, a shining light the firmament of thy generation, a fruit of the tree of humility.


http://ardalananna.wordpress.com/


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Friday, July 8, 2011

برهان قاطع در حدوث آفرینش

در نوبت بار عام دادن
باید همه شهر جام دادن
فیاضه ابر جود گشتن
ریحان همه وجود گشتن
باریدن بی‌دریغ چون مل
خندیدن بی‌نقاب چون گل
هرجای چو آفتاب راندن
در راه ببدره زر فشاندن
دادن همه را به بخشش عام
وامی و حلال کردن آن وام
پرسیدن هر که در جهان هست
کز فاقه روزگار چون رست
گفتن سخنی که کار بندد
زان قطره چو غنچه باز خندد
من کین شکرم در آستین است
ریزم که حریف نازنین است
بر جمله جهان فشانم این نوش
فرزند عزیز خود کند گوش
من بر همه تن شوم غذاساز
خود قسم جگر بدو رسد باز
ای ناظر نقش آفرینش
بر دار خلل ز راه بینش
در راه تو هر کرا وجودیست
مشغول پرستش و سجودیست
بر طبل تهی مزن جرس را
بیکار مدان نوای کس را
هر ذره که هست اگر غباریست
در پرده مملکت بکاریست
این هفت حصار برکشیده
بر هزل نباشد آفریده
وین هفت رواق زیر پرده
آخر به گزاف نیست کرده
کار من و تو بدین درازی
کوتاه کنم که نیست بازی
دیباچه ما که در نورد است
نز بهر هوی و خواب و خورد است
از خواب و خورش به اربتابی
کین در همه گاو و خر بیابی
زان مایه که طبعها سرشتند
ما را ورقی دگر نوشتند
تا در نگریم و راز جوئیم
سررشته کار باز جوئیم
بینیم زمین و آسمان را
جوئیم یکایک این و آن را
کاین کار و کیائی از پی چیست
او کیست کیای کار او کیست
هر خط که برین ورق کشید است
شک نیست در آنکه آفرید است
بر هر چه نشانه طرازیست
ترتیب گواه کار سازیست
سوگند دهم بدان خدایت
کین نکته به دوست رهنمایت
کان آینه در جهان که دید است
کاول نه به صیقلی رسید است
بی‌صیقلی آینه محال است
هردم که جز این زنی وبال است
در هر چه نظر کنی به تحقیق
آراسته کن نظر به توفیق
منگر که چگونه آفریده است
کان دیده‌وری ورای دیده است
بنگر که ز خود چگونه برخاست
وآن وضع به خود چگونه شد راست
تا بر تو به قطع لازم آید
کان از دگری ملازم آید
چون رسم حواله شد برسام
رستی تو ز جهل و من ز دشنام
هر نقش بدیع کایدت پیش
جز مبدع او در او میندیش
زین هفت پرند پرنیان رنگ
گر پای برون نهی خوری سنگ
پنداشتی این پرند پوشی
معلوم تو گردد ار بکوشی
سررشته راز آفرینش
دیدن نتوان به چشم بینش
این رشته قضا نه آنچنان تافت
کورا سررشته وا توان یافت
سررشته قدرت خدائی
بر کس نکند گره گشائی
عاجز همه عاقلان و شیدا
کین رقعه چگونه کرد پیدا
گرداند کس که چون جهان کرد
ممکن که تواند آنچنان کرد
چون وضع جهان ز ما محالست
چونیش برون‌تر از خیالست
در پرده راز آسمانی
سریست ز چشم ما نهانی
چندانکه جنیبه رانم آنجا
پی برد نمی‌توانم آنجا
در تخته هیکل رقومی
خواندم همه نسخه نجومی
بر هر چه از آن برون کشیدم
آرام گهی درون ندیدم
دانم که هر آنچه ساز کردند
بر تعبیه‌ایش باز کردند
هرچ آن نظری در او توان بست
پوشیده خزینه‌ای در آن هست
آن کن که کلید آن خزینه
پولاد بود نه آبگینه
تا چون به خزینه در شتابی
شربت طلبی نه زهر یابی
پیرامن هر چه ناپدیدست
جدول کش خود خطی کشیدست
وآن خط که ز اوج بر گذشته
عطفیست به میل بازگشته
کاندیشه چو سر به خط رساند
جز باز پس آمدن نداند
پرگار چو طوف ساز گردد
در گام نخست باز گردد
این حلقه که گرد خانه بستند
از بهر چنین بهانه بستند
تا هر که ز حلقه بر کند سر
سرگشته شود چو حلقه بر در
در سلسله فلک مزن دست
کین سلسله را هم آخری هست
گر حکم طبایع است بگذار
کو نیز رسد به آخر کار
بیرون‌تر ازین حواله گاهیست
کانجا به طریق عجز راهیست
زان پرده نسیم ده نفس را
کو پرده کژ نداد کس را
این هفت فلک به پرده سازی
هست از جهت خیال بازی
زین پرده ترانه ساخت نتوان
واین پرده به خود شناخت نتوان
گر پرده شناس ازین قیاسی
هم پرده خود نمی‌شناسی
گر باربدی به لحن و آواز
بی‌پرده مزن دمی بر این ساز
با پرده دریدگان خودبین
در خلوت هیچ پرده منشین
آن پرده طلب که چون نظامی
معروف شوی به نیکنامی
تا چند زمین نهاد بودن
سیلی خود خاک و باد بودن
چون باد دویدن از پی خاک
مشغول شدن به خار و خاشاک
بادی که وکیل خرج خاکست
فراش گریوه مغاکست
بستاند ازین بدان سپارد
گه مایه برد گهی بیارد
چندان که زمیست مرز بر مرز
خاکیست نهاده درز بر درز
گه زلزله گاه سیل خیزد
زین ساید خاک و زان بریزد
چون زلزله ریزد آب ساید
درزی زخریطه واگشاید
وان درز به صدمه‌های ایام
وادی کده‌ای شود سرانجام
جوئی که درین گل خرابست
خاریده باد و چاک آبست
از کوی زمین چو بگذری باز
ابر و فلک است در تک و تاز
هر یک به میانه دگر شرط
افتاده به شکل گوی در خرط
این شکل کری نه در زمین است
هر خط که به گرد او چنین است
هر دود کزین مغاک خیزد
تا یک دو سه نیزه بر ستیزد
وآنگه به طریق میل ناکی
گردد به طواف دیر خاکی
ابری که برآید از بیابان
تا مصعد خود شود شتابان
بر اوج صعود خود بکوشد
از حد صعود بر نجوشد
او نیز طواف دیر گیرد
از دایره میل می‌پذیرد
بینیش چو خیمه ایستاده
سر بر افق زمین نهاده
تا در نگری به کوچ و خیلش
دانی که به دایره است میلش
هر جوهر فردکو بسیط است
میلش به ولایت محیط است
گردون که محیط هفت موج است
چندان که همی‌رود در اوج است
گر در افق است و گر در اعلاست
هرجا که رود به سوی بالاست
زآنجا که جهان خرامی اوست
بالائی او تمامی اوست
بالا طلبان که اوج جویند
بالای فلک جز این نگویند
نز علم فلک گره گشائیست
خود در همه علم روشنائیست
گرمایه جویست ور پشیزی
از چار گهر در اوست چیزی
اما نتوان نهفت آن جست
کین دانه در آب و خاک چون رست
گرمایه زمین بدو رساند
بخشیدن صورتش چه داند
وآنجا که زمین به زیر پی‌بود
در دانه جمال خوشه کی بود
گیرم که ز دانه خوشه خیزد
در قالب صورتش که ریزد
در پرده این خیال گردان
آخر سببی است حال گردان
نزدیک تو آن سبب چه چیز است
بنمای که این سخن عزیز است
داننده هر آن سبب که بیند
داند که مسبب آفریند
زنهار نظامیا در این سیر
پابست مشو به دام این دیر
حکیم نظامی

__________ Information from ESET Smart Security, version of virus signature database 6253 (20110630) __________

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http://www.eset.com

Thursday, July 7, 2011

SOMEBODY'S MOTHER

      The woman was old and ragged and gray
      And bent with the chill of the winter's day.
      The street was all wet with recent snow,
      And the woman's feet were aged and slow.
 
      She stood at the crossing and waited long
      Alone, uncared for amid the throng,
      Of human beings who passed her by
      Nor heeded the glance of her anxious eye.
 
      Down the street with laughter and shout,
      Glad in the freedom of "school let out"
      Came the boys like a flock of sheep
      Hailing the snow piles white and deep.
 
      Past the woman so old and gray,
      Hastened the children on their way.
      Nor offered a helping hand to her,
      So meek, do timid, afraid to stir,
      Lest the carriage wheels or the horses' feet
      Should crowd her down in the slippery street.
 
      At last came one of the meery troop
      The gayest laddie of the group;
      He paused beside and whispered low,
      "I'll help you across if you wish to go."
 
      Her aged hand on his young strong arm
      She placed, and so, without harm,
      He guided her trembling feet along,
      Proud that his own were firm and strong.
 
      Then back again to his friends he went,
      His young heart happy and content.
      "She's sombody's mother boys, you know,
      For all she's aged and poor and slow;
 
      "And I hope some fellow will lend a hand
      To my mother, you understand,
      If ever she's poor and old and gray
      When her own dear boy is far away."
 
      And "somebody's mother" bowed low her head
      In her home that night, and the prayer she said
      Was, "God be kind to the noble boy
      Who is sombody's son and pride and joy."
 
      -- Mary Dow Brine (1816-1913)
 
      Ya Haqe
 


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The message was checked by ESET Smart Security.

http://www.eset.com

Sunday, July 3, 2011

What's the matter with us, that we don't help the poor man lying in the dust?

I feel so hypocrytical writing this. I stay in a spacious apartment, drive a really comfortable car, receive delicious sustenance on my dining table meal after meal, day after day. I have never borne the agony of having a disease and not have the means to pay for the medical bills. What right do I have to right about poverty? On my way to office day after day, I see sights where men and children have to bathe in public. Child labour is illegal. However one just has take a stroll outisde one's office, home to neighbouring construction sites or kitchens of restaraunts to find precious irreplacable youth being squeezed and twisted out from young boys. Only fools romanticise poverty.
 
What does God say on helping the Poor?
One doesn't need further instructions from God to do something for the deprived. One's conscience is sufficient. But He's provided guidance nonetheless.
 
Below are a few Quranic  and Biblical verses that I personally found highly moving urging Believers to help the poor man:
 
"Chapter 90 (The City), Verses 8-17:
Have We not given him two eyes,
And a tongue and two lips,
And pointed out to him the two conspicuous ways?
But he would not attempt the uphill road,
And what will make you comprehend what the uphill road is?
(It is) the setting free of a slave,
Or the giving of food in a day of hunger
To an orphan, having relationship,
Or to the poor man lying in the dust.
Then he is of those who believe and charge one another to show patience, and charge one another to show compassion."
 
"Luke 14:13 :
But when you give a banquet, invite the poor, the crippled, the lame, the blind."
 


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