Monday, May 5, 2014

SLIDE SHARE PRESENTATIONS



A humble presentation - a spontaneous result of awe and inspiration on my reading - THE SUFI PATH OF LOVE. The Spiritual Teachings of Rumi by William C. Chittick



A compilation of 100 articles from my writings as commemoration
on the Glorious 100 th Milad Mubarak 


Saturday, May 3, 2014

SLIDE SHARE POSTS



A reflection based on an observation of seeing and how a particular common sight is seen in different perspective, depending upon who is SEEING



Many scientific studies have been made in recent years, which go to prove that we have the capacity to make ourselves happy, contended and satisfied.








SLIDE SHARE POSTS



SHAITAN is an interesting enigmatic character. Find out all about him. The presentation is based on my belief system.




SLIDE SHARE POSTS


The shahadat of Imam Husain (s.a.) on the burning sands of Karbala is the essence of a mumin's life.
A  mumin is born in this world to perform matam and do aho-zari on the zulm and sitam that befell Imam-ul-Haq the beloved of Rasullalah (s.a.)
Syedna Mohammad Burhanuddin Moula in his munajaat sharifa has beautifully articulated the sentiment of, forever remembering Husain (s.a.) in the following words:
WA AZKURU MOULAYAL HUSAINA DAA LANA, BE SAJDATEHE INDASH SHAHADATAY SAEELA (I always remember Moula Husain (s.a.) who during his shahadat remembered us in his Doa)

http://www.slideshare.net/asgarubi/the-tragedy-of-karbala-in-the-context-of-maya-sayyedus-shodayee
http://www.slideshare.net/asgarubi/the-tragedy-of-karbala-in-the-context-of-maya-sayyedus-shodayee




ABKIKA MOLAYAL HUSAIN is the crowning jewel of Fatemi eulogy. Each verse is a precious
and rare gem, full of pathos, pain, yearning and vivid imagery.

Each verse is infused with spirituality – the esoteric meanings, the haqaiq – the universal truths
radiate in many verses, and the fluidity of narration takes the one who is blessed to recite,
through the tragic events of Karbala.

One important aspect of ABKIKA that I would like to dwell on in particular, is that the
accompanying translation of each verse in lisan ul dawat, is not merely the translation of the
Arabic, but it encompasses the thought process of Aqa Moula (TUS) – as he dwelt on the
tragic events of Karbala. As he pictured in his minds eye, the thoughts, that arose to me seems
to be coming from al-haykal al noorani (the pillar of Light of the effervesce souls) The ta’eed of
Imam uz Zaman (SA) is evident.




Friday, May 2, 2014

SLIDE SHARE POSTS.




In the early 19th Century in Surat, Sayedi Sadiqali Saheb entombed in his lucid and easy to understand and relate to Nashihats for Posterity - Haqaiq truths- Noble and desirable human traits -A’maal ma’roof - The pitfalls of this world and most importantly the valaayat and maa’refat of Dai ul Mutlaq


http://www.slideshare.net/asgarubi/nashihat
http://www.slideshare.net/asgarubi/nashihat


Monday, January 27, 2014

BURHANUDDIN AQA - our object of nostalgia and desire.



Burhanuddin Aqa was the centre of our universe, his mere deedar washed away our sorrows and pains.
His dua mubarak  transcends the boundaries of time and space and reaches us instantly.

 Just in the month of Sept: 2013 my family was witness to this when my grandson Murtaza  Dr. Aliasgar Lokhandwala, aged 10 years, was about to be be wheeled for his fourth operation at KMC – Abu Dhabi. It was Moula’s doa mubarak that resulted in  a miraculous recovery, when the best equipped medical facilities and the best medical professionals, seemed helpless. 

Moula was noor -  the light of our lives
Our hearts are torn and in anguish.
He was the object of our nostalgia and desire
His mere noorani nazar released cascades of emotions, the flowing tears
Outpouring of love, the heart rending cries MOULA ! MOULA ! MOULA !

http://mindmints.blogspot.in/2010/08/isharaats-in-my-moulas-kalam-and-salaam.html

Quote:

 'Burhanuddin sidahara – dil kem kare gavara
Moula no ya Hussain no awaz yaad chhe
A'soo na behta dhara  - Burhanuddin sidhara

Moula ha've thi aap chho -  (Muffadal Moula )
Aqa bhi aap chho
Moula Burhanuddin na jem bawa bhi aap chho 

Sabr Moula ! Sabr ! adna a'rabi  ni  dua chhe ke dawat na umoor shitabi sahal tahi jaye - a'pna khaki gulamo ne sanbhali lejo Moula - hamara sagla na A'shir aap chho - aa haq ni dawat ni khilqato si aja'aib nufuso ne ijjad Moula aap ne karvanoo chhe. 

We are not so naive, we can well understand and empathize what gale force torrents of emotions and feelings, you must be braving in these most difficult time of our Dawat history.  Today, I asked a young relative of mine, who had returned after attending Khatmul Quran Majlis in Saifee Masjid. I asked how was my Moula looking, he must be looking tired  and drained and he replied " Uncle, to me he looked very serene and composed.'

 I am simply in awe and wonder, how a human can withstand all these pressures, and be composed and serene. 

I reflected and let me share with readers the Anw'ar I gathered from Akhbar of Nabi (SA) 
http://eidizahabi.blogspot.in/2014/01/akhbar-is-anwar-part-6.html

This Akhbar of the distribution of booty after the fiercely fought battle of Hunain brings out the following points :

The Anwa'r I see in the Akhbar is that Nabi (SA) was epitome and a living example of 'salama'  which in primary sense means - to be tranquil - at rest - to be in perfect peace - to be in absolute submission of the WILL OF ALLAH. The last mentioned is the most important, NABI (S.A.) was always living in the NOW. (Indebted to the teaching of Eckhart Tolle - The Power of Now )

NABI (S.A.) was here to enable the Divine Purpose of the Universe to Unfold.

Like wise Muffadal Moula (TUS) is accepting the NOW and going about performing the khidmat that has been entrusted to him, in full submission of the Will of Allah.

ACCEPTING WHAT IS. If we turn the pages of history our community has been through many such far worse atrocities and helplessness. The laeen Jafar fitnat in the middle of fifteenth century, resulted in mass and forceful conversation.

According to historian Satish C. Mishra ( Academic Paper -  Muslim Communities in Gujrat ) more than a million became Sunni. Only around a quarter of a million - nine mohallas out of 22 mohallas of Ahmadabad remained Tayyibi Shi's. Our forefathers suffered torture, deprivation and death for upholding their faith.

In many of my earlier 'posts' I have written about the azeem sacrifice made by Moylai Raj saheb - his khidmat of approaching mumin households in the dead of the night dressed as a 'fakir' and with compassion and love making those wayward see the 'light' is well known, and his ultimate sacrifice of sahada't - his body dismembered !

The present times are really difficult times indeed. Our peace loving, progressive outlook oriented community of more than a million strong, who has been looked upon as an IDEAL by other minorities, is standing at a  crossroad. These are challenging and turbulent  times indeed. The implications of our actions will have long lasting and deep impacts - and history will judge our actions.

The need of the hour is PASSION but with COMPASSION. Moylai Raj saheb has shown the way, how way wards can be brought 'to the fold'

In this internet driven age, all our 'outpourings' in what ever form they may be are documented and cannot be reversed and denied, and at times, can prove detrimental to our cause. So due caution has to be exercised. Do not be heedless, do not take law in to your own hands. Your bravado can at times, cause great harm to the Dawat.

Muffadal Moula (TUS) is there, the ta'eed of Imam uz Zaman is there - as adna gulam we should not become overzealous, but stand firm in faith, come forward when called for, do tilawat  a plenty - dua is the shield of a mumin and perform good deeds, and become shining examples. In this way by our small day to day acts and shunning negativity, we will be strengthening the Dawat.

All the same, this is  not the time to bury our head in the sand and be passive, inert or quiescent. If you have talent and resources, do come forward to serve the community.  The community needs people of moderation, compassion , and having positive result oriented thinking, whose personal example can have a deep and lasting effect on others.

Bhai Yousuf Rangoonwala, who is the Advertisement field, feels and rightly so - Quote ' that as the renegade is trying to use so-called human rights and pseudo liberal media to couch fraudulence - we have to use the same medium to make objective arguments and defeat him on the same playing field. I think all the effigy burning and cursing is only going to strengthen his case, that we are closed to any factual debate. ' (Unquote)

With his permission I am attaching a link of his response to the unwarranted and biased 24th Jan: 2014 front page Bombay Mirror Report.  

This is just one example of how in this internet driven age -  where everything is documented and preserved,  free speech,  freedom of professing one's faith, upholding of human rights, has one to carry on the fight, with decency, decorum and at the same time devastating effect.

https://docs.google.com/document/d/12WSOojiUnYlwnefPHZ58DV88zOrEuvRhS_NELQuPMHI/edit?usp=sharing













Sunday, November 17, 2013

The Paradox of Ashara & Pursuit of Happiness


Khuda Taala mumineen ne KHUSH o khurram raakhe. Hussain na GHAM siwa koi gham na dekhaawe

Mumineen erupt in matam and are engulfed in tears even before Moula finishes the dua above. Yet this dua is pregnant with meaning and invites one to ponder over the seemingly inexplicable contradiction inherent in it.

Traditionally we think of Ashara as a time to remember the sacrifices of Imam Hussain. We endeavour to expend our utmost in matam and strive to shed countless tears so that some infinitesimal fraction of our gratitude to him can be repaid. But is that it? Do we just go back to our daily grind as soon as Ashura is over? Or does something change? What is Ashara really about?

I like to think of Ashara as the pursuit of happiness. Ask any mumin, young, old, man, woman or child, what they feel after crying and doing matam and they will say “Sukoon” or “Khush” or words to that effect. It is a deep seated elation which isn’t quite summed up by the word ‘happiness’. The act of shedding a tear is cathartic, a purging of the body and soul of their ills. Through these salty drops of warm water, we quite literally, flush our systems of all their excesses.

The zikr of Imam Hussain is an epic tale of sacrifice and commitment, of unparalleled courage and perseverance in the face of unimaginable adversity. Yet, Ashara goes far, far beyond just a congregation responding emotionally and expressing their sorrow when recounting the fate of 72 at the hands of thousands of Yazidi soldiers. It is the constitution of life.

When Moula does the above dua, it does not necessarily mean that mishap or misfortune will not befall a mumin. The operative word in this dua is ‘dekhaawe’; in other words, it is about ‘seeing’ the gham of Imam Hussain and ‘not seeing’ any other gham. Life is about perception and, how we perceive the world around us, is precisely what dictates whether or not we are happy. People talk of ‘finding’ happiness; what we don’t realise is that happiness is not something lost that can be found, but rather it is intrinsically intertwined with our own existence. It lies within.

We all ‘see’ our surrounding world through different lenses. The same circumstance, the same situation, can be viewed entirely different by two different people. There is no such thing as a ‘good’ day or a ‘bad’ day – we just choose to see it that way. Some define ‘natural’ happiness as getting what we expect. But some choose to be happy even if they don’t get what they expect. If we change the lens, we acquire the power to change every outcome in our entire lives and consequently choose to be happy. The gham of Imam Hussain is therefore the lens with which we view the world that shapes our reality. It changes our short-sightedness into foresight.

But we need to understand what happiness really is before we can understand how this gham is that lens. Many mistake pleasure for happiness. Take the instance of food. The ‘joy’ experienced by consuming a feast laden with tantalising dishes is really the symptomatic relief from ailments which plague all humans, in this case, hunger. Once satiated, even the most sumptuous meal will sicken us. Amirul Jamea once explained that happiness, true happiness is found in that which is ‘perpetual, unchanging and eternal’. It is not dependent on variables. It permeates regardless. If there is any change, it is only within.

The mumin, whose heart weeps for Imam Hussain, comes to possess something that converts poverty into riches, adversity to prosperity. Fortune can play any card it wants, yet a mumin remains unscathed. He has, what some psychologists term – to use their jargon – a ‘psychological immune system’. We have often heard Moula say that the buka and matam of Imam Hussain is a baktar, a piece of armour, a defence mechanism which fends off the onslaught of post-Enlightenment ideologies, of misconstrued scientific enquiry, of regressive social trends and unethical consumerist economics. Crucially, it doesn’t get rid of it;  the onslaught will continuously evolve and adapt with each decade, but a mumin, through remembering Imam Hussain is empowered and emboldened to remain intact and not be obliterated by it.

He discovers that true joy is in the acceptance of what Allah has decided for him. When Imam Hussain asked Jibrail “Khuda ni mardhi su che?” it was a call to every mumin, which will resonate till the end of time, to accept and be happy with what Allah has given us and consequently, he will be truly happy. Referring to the earlier definition of natural happiness, we can choose to be happy by not getting what we expect but accepting what Allah expects from us. Amongst the countless invaluable lessons drawn from the events of Karbala, perhaps this is the most pertinent to our time.

In the last few months, Mufaddal Moula, being the catalyst of change that he is, has called mumineen around the world to reconsider what their priorities are. Instead of slaving away single-mindedly in acquiring wealth, he’s shown how one should spend each day. That schedule is based on understanding that happiness is being happy with and being content with, what has already been divinely dispensed with. Hence, focus on your family, yours and their betterment, your hereafter, your ibadat and in doing that, true peace and calm can be found.

So, as a mumin hears and crucially, sees, his Moula, retelling the Shahadat of Imam Hussain, something transformative is happening within him. He undergoes a transition from worldly to spiritual. In his heart, he starts to make sense of the apparently senseless slaughtering of Rasulullah’s loved ones.

WHY was Imam Hussain, his family and his companions deprived of even a sip of water or a morsel of food for three days?

WHY did a brother, as he saw his brother make the ultimate sacrifice with severed limbs, the contents of his vessel spilling over into the sand, have to steady himself from the torrent of emotion which overcame him?
WHY did a father have to lend his parched tongue to quench the burning thirst of his young son and then lay his hand over the gaping wound in his chest to stem the blood as he gasped his final breath?

WHY was a father made to witness the blood of his six month old son gushing into his hands and then laying him to rest after digging a small grave with the sheath of his sword?

WHY were Zainab, Umme Kulsum and the rest of the Haram forced to ride unsaddled camels across the fiery sands of Iraq all the while having to bear the sight of Imam Hussain’s Ras Mubarak atop a bloodied spear?

WHY did our Moula Hussain sheath his sword the moment Jibrail conveyed Allah’s will to him and allow himself to be beheaded as he offered his last dua for the salvation of every mumin?

As the answer to all these ‘why’s’ come to him, a tidal wave of emotion hits him and he weeps inconsolably, because he understands that every moment in Karbala was a sacrifice for his happiness. For every drop of blood shed by Imam Hussain, Ahle Bait and Ashaab, an infinite number of sorrow filled tears were spared for every mumin. They experienced the worst of this earthly realm and its inhabitants, so that we wouldn’t have to.

That is the paradox of Ashara – the metamorphosis of mourning, where we exponentially become happier with every tear we shed, realising the power of Moula’s dua Mubarak: “Khuda tamne KHUSH o khuram raakhe, Hussain na GHAM siwa koi GHAM na dikhaawe”. A mumin is truly happy in remembering Imam Hussain. May this dua be answered in every mumin today, tomorrow and forever. 

Dua ma khaas yaad......
Abde Syedna wa Mansoosehi TUS
Adnan Abidali
Jamea Nairobi