Un sabio sagaz se fue a China

“Un sabio sagaz se fue a China en busca de un maestro, (y le dijo):
“Acláranos sobre la verdad”.
Aquel maestro de la vía espiritual le contestó:
“En verdad la realidad se divide en 10 capítulos, yo te diré más si estás atento,
poco hablar compone el primero, callarse los nueve siguientes”

porque calla el halcón se posa en el puño del rey, porque canta el ruiseñor se mantiene en la jaula, si tu alma adquiere la costumbre de callar cada átomo te hablará, incluso cuando murmuraras como una fuente, si te callas te convertirás en mar, el que de ese mar quiere la perla, para sumergirse, debe contener el aliento
El Libro de los Secretos

Farid ad-Din Attar
“El Paraíso se encuentra a los pies de la madre”
Hadith del Profeta

Our True Face Never Speaks

From Rilke Poem: Our True face Never Speaks

Daring to put life to test
I draw water and fire
to rekindle deep love
for Rilke admirer in the east :

Our true face never speaks
in language of duality
thick masks of nihilism
engulf the new age

In fear of colored others
suppressing sacred voices
the asssembly of puppets
disguising renaissance

Tame and ride
the tiger of time
julius evola warned us
or we will be eaten up

No one lives his life
when he missed the
secret of the Yin of Beauty
and the Yang of Majesty
in Oneness of the Real

Fasubhanallazi bi-yadihi
Malakutu kulli syain
Wa ilaihi turjaun..
Kullu syaiun Fanin
Wa yabqa Wajhu
Dzul Jalali Wal-Ikram

Broken Jug in Rumi Garden

You are the sunshine
of mercy, generous giver
the pristine fog floating
over my mountain
of witnessing

Falling as dew drops
your blessings never stop
becoming streams rivers
touching nature with love
meandering journeying
forth to Ocean of Unity

My jug was broken
long ago in rumi garden
thirsty cups going around
O friends o lovers
this fragrant jasmine
a veil of essence
that free all spirits !

Unfolding Rose Petals

The reason I had come to Afghanistan in the first place was my love for Afghan culture. I could never forget the sincerity and kindness that I first felt with my Afghan friends in the United States. I was aware of the rich heritage of Afghan culture that reached back into earlier centuries.

For a number of years I had been studying the Persian classics, some of them written by Afghans like the now-famous Jalaluddin Rumi. Later in my journey, I was astonished to find people in the rural valleys of northwestern Afghanistan that still speak a Persian almost identical to the language of Rumi’s masterpieces.

Long before traveling to Afghanistan, I had been deeply moved by the English translations of these poems. And so I had come to Afghanistan searching for traces of this high-minded culture that had kindled the flame of my hopes and dreams. As I rode up the trail on my lethargic horse, I thought about how this brilliant culture of Islamic spirituality was quickly disappearing in the face of the suffering caused by the war. Traditional Afghan culture was being eroded by the fanaticism of the Wahabis. It struck me that this small-minded extremism was incompatible with the Islam that was, at one time, vast enough to hold and cherish the knowledge of the world it had conquered. That world stretched from the Atlantic Ocean into the reaches of China.

I rode along replaying the memory of my chance meeting three years earlier, in 1986, with the extraordinary Afghan poet laureate and mystic, Ustad Khalilullah Khalili. My brief friendship with him near the end of his life had been deeply influential, largely because he openly manifested the wisdom, broad-mindedness, and religious tolerance described in the classical literature of Sufism. He too had voiced the fear that these values were disappearing from Afghanistan.

Riding up the steep, narrow trail, I remembered our warm conversations. Once, out of concern that as a Christian I wouldn’t be able to understand Islamic mysticism, I asked him, “Does a person need to be a Muslim to grasp the spirituality of Sufism?”

“The heart of the lover of God should become purified and polished,” he answered. “Then he would see the meaning of the Qur’an written on the unfolding rose petals of his own heart. Whoever has such a heart as this is a Sufi and a real Muslim.”

I recalled that the Sufis often carry the sobriquet of jasus al-qalb, “the spy of the heart.” I thought of how Ustad Khalili had immediately grasped my essential self. He had sensed my yearning and my disillusionment. He knew that I had come to Afghanistan in search of the meaning of life.

Des Himmels Weise ist wolthun

Celestis Tao natura diat omnes,

Nemini nocet.: Jesuit version.

Il est utile aux etres,

et ne leur nuit point.: Julien version –page 124.

Des Himmels Weise ist wolthun

und nicht beschadigen : V.von Strauss version.

‘The sage does not accumulate (for himself)

The more that he expends for others

The more does he possess of his own;

With all the sharpness of the Way of Heaven

It injures not; with all the doing in the

Way of the Sage, he does not strive’ –page 122

The Tao Te Ching of Lao Tzu translated by James Legge,

first published in 1891,Graham Bash Ltd, Singapore

Kao Wan’s playing on the Lute,

Shih Kwang’s indicating Time with his staff,

And Hui Tze giving his insights while leaning

Against a Tree (were all extraordinary).

The knowledge of the three men was nearly perfect.

Therefore the scintillations of light from the midst

Of confusion and perplexity are indeed valued

By the sagely man.

Who knows the argument that need not words,

And the Way that is not to be trodden ?

Relearning Islam From China To Kuala Lumpur

We thanked Allah tabaraka wa taala for His generosity that enabled the Malaysian Chinese Muslim Association (MACMA) for two consective years in 2005 and 2007 to host the 6 months training, visit and dakwah programmes for 30 imams from various provinces of China.
They were also given special lectures and dialogues with scholars such as Ustaz Uthman Muhammady, Dr.Fuad Yeoh, Dato' Mustapha Ma and lecturers from International Islamic University of Malaysia beside visits to States of Kelantan, Sarawak, Terenganu, Johor, Perak, Kedah and Selangor.

Last week on 22 October 2007 , they were attending a special talk at Masjid al-Bukhari of Kuala Lumpur and listening to salawat, prayers and qasidah of Shaykh Muhammad ibn al-Habib, the great alim and sufi of Morocco who taught and transmitted the pure Islam and Tasawwuf to many of his murids and fuqara in the West until it reached Spain, England, Germany, Malaysia and Indonesia, Mexico, South Africa etc today.

“ O Allah, let us receive Your mercy by the esteem of the Vast Quran and make it our guide, leader and source of light. O Allah, remind us when we are forgetful of the Quran, teach us what we ignorant of, inspire us to read, act and understand it day and night, O Lord of the Wolrds ! “

The people of baraka and wisdom

'We ask Allah, subhanahu wa taala, to keep us

in the company of the Arifin (gnostic).

We ask Allah , subhanahu wa taala to let the people

of this dhikr spread out through the whole of Africa

and take the Deen to all of Africa.

We ask Allah , subhanahu wa taala to make the people

of this circle people of baraka, people of wisdom

and people of teaching.

We ask Allah subhnahu wa taala to give benefit

to all the people who see the fuqara and meet the fuqara

so that they love them and respect them.'

Doa by Shaykh Dr.Abdal Qadir as-Sufi

after the tafsir discourse at al-Jamia Mosque

Claremont, Cape Town

May 29th, 2004

Extra prayer from Qasida Tafakur

Diwan Sh.Muhammad ibn al-Habib :

Then you would accept the reality of Tawhid

with all your being, and you would turn away

from illusions, uncetainty and otherness

And you would say, ' My God, You are my desire,

my goal and my impregnable fotress against

evil, injustice and deceit

You are the One I hope will provide all my needs

and You are the One who will rescue us

from all evil and wickedness

You are the Compassionate, the One who answers

all call on You. And You are the One

who enriches the poverty of the faqir

It is to You, O Exalted, that I have raised all

my request, so swiftly bring me the Opening,

the rescue and the secret, O my God

By the rank of the one in whom we hope on the Day

of Distress and Grief-that terrible day when

people come to the Place of Gathering-Masyar

May Allah's blessings be upon him as long

as there is an Arif who reflects on the lights

of His Essence in every manifestation

and upon his family and Companions and everyone

who follows his excellent Sunna in all its

prohibitions and commands'.

The Self At Peace

The Goal of Ihsan : an-nafs al-mutma'inna: the self at peace

Finally there is the self at peace which is illuminated and acts according to the good and is therefore liberated "O self at peace, return to your Lord, well-pleased, well-pleasing. Enter among My servants. Enter My Garden." (89:27)

Shaykh 'Ali al-Jamal, a Moroccan wali (sometimes translated as saint, but which really means a friend of Allah) said when he experienced this,

"A certain state came over me so that the attributes of Allah appeared in manifestation in myself and in all creation...I began to love myself and to love all creation. Whoever I saw, man or woman, old man or child, I loved...I also began to love animals, rivers, trees, birds, the sky and the stars, and the earth and its stones....whatever loved me and I loved whatever did not love me because I saw that my essence contained existence, high and low, and existence was part of me. It was like my limbs and extremities. My love of them appeared to me to be only love of my essence and attributes."