Sunday, May 31, 2015

Human Morals and Spirituality- I & II

No religion can claim to be perfect unless it contains full teachings concerning human morals, for, although morals are not part of spirituality, yet they constitute the first step towards it, and without perfect morals man cannot attain to perfect spiritual development.

A study of those principles startles one into the admission that the world was merely groping in the dark in the search for moral principles. As it is not possible to attempt a detailed exposition of the whole question, but through the grace of Allah I shall give a brief reference to some matters of principle.

The Natural Condition of the Humans

The first matter relates to the definition of morals. The nature of moral qualities has been misconceived and has led mankind into serious error and is responsible for long but futile discourses in religious books. People fail to realise that there is an intermediate stage between animalism and morals. Animalism signifies that condition of man in which, owing to defective training, disease, habit, ignorance or ill-will, he acts out of purely selfish motives for purely selfish ends, and has neither regard nor consideration for the feelings of others. But this is not the natural condition of man, for man has been invested with many natural feelings which prompt him to do good to others and which people mistake for good morals.

For instance, a man has been created social and these feelings are the necessary equipment of a member of society. Even a child who is brought up in strict seclusion and is deprived of every kind of instruction is bound to exhibit these feelings in his conduct, which shows that these feelings are distinct from morals and are merely natural instincts. For instance, affection and aversion are both equally natural feelings, and neither of them can, therefore, be described as good or bad; for if one of them is good and the other bad, we would have to confess that God had made evil inherent in our nature, which would amount to blasphemy. Beside, this doctrine is refuted by our experience, for a feeling of aversion towards certain things, for instance, towards oppression or evil doing, is highly creditable. But if every feeling of aversion were to be regarded as evil the repugnance towards evil-doing itself would be a sin, which is absurd.

Religion stands for Moral Perfection

A religion which merely exhorts its followers to be kind, or forgiving, or affectionate, or beneficent, or not to be extravagant, is merely enumerating our natural feelings and this does not amount to moral instruction of any kind. Only that religion can claim to have given moral instruction which lays down rules calculated to control the exercise of natural feelings and gives directions for their proper exercise. In other words, the exercise of some natural feelings and the suppression of others do not amount to morals; it is the conscious and intentional exercise of all natural feelings on their proper occasions and a restriction of such feelings on every undesirable occasion which is moral

Saturday, May 30, 2015

The night of 27 Rajab: Isra and Miraj

The night of 27 Rajab: Isra and Miraj

And also, like you know, tonight is the 27 Rajab and thus before closing my sermon I will say a few words on it. On the night of 27 Rajab, occurred what is known as the Isra and Miraj (the spiritual journey and ascension to the heavens) which the Holy Prophet Hazrat Muhammad (pbuh) experienced. And according to the Hadith and other anecdotes of Islam it is a 27 Rajab that our beloved prophet (pbuh) made a night journey to Mecca and Jerusalem and later on to the heavens. It is baffling that many Muslims still think that the journey was a physical one, when verily it was a spiritual one. This is one of the reasons why they still believe that Jesus, Hazrat Isa (as) is still physically alive in the heavens and can come down with his body of clay back on earth. This provides them a consolation that this is possible as they believe that the journey of the Holy Prophet Muhammad (pbuh) was a physical one.

Prophets of Allah usually speak in parables. Parables are but ways of the chosen ones of Allah to illustrate situations so that they may better understand them, but rather than understanding them, and implement them as and when they apply, people misunderstand those parables and take them literally rather than metaphorically.

Someone who really experienced the state of Kashaf (vision) may better understand the state that the Holy Prophet Muhammad (pbuh) was when Allah granted him the vision. Despite the fact that the degree of this prophetic Kashaf was a much of a higher level than any other Kashafs which other people may witness, including those of the past prophets, but only what is clear in this case is that Allah only takes the soul of His servants who are alive only by both the state of sleep and consciousness which we call vision (Kashaf).

Tuesday, May 19, 2015

Spiritual Meeting in Kerala: A Report

Members of the Jamaat Ul Sahih Al Islam from across the State of Kerala (India) assembled at the historic Noor’ul Islam Masjid, Mathra between 15-17 May 2015. Brothers, sisters and children of the Jamaat came for the Special Get Together Programme with the broader objective of shared learning, mutual discussions and to perform collective prayers and to develop spiritual solidarity in an atmosphere of informal cordiality within the fraternity. Brothers and sisters from Palakkad, Alappuzha, Kochi (Ernakulum), Kodungallur and Kaliyikkavila, and also from Delhi, reached Mathra to join our Sahih Al Islam families in the place, ahead of the scheduled commencement of the Three-day programme.

On Friday, the 15th May 2015, all members assembled together at the Masjid for the Jum’ah Prayers. In the second-half of the Jum’ah Qutubah, the Amir Jamaat, Mukarram R. Jamaluddin Saheb formally declared the commencement of the Programme. The Three-Day Programme had a different format altogether: 

Brothers were routinely encouraged to recite the Holy Qur’an in Arabic along with the Translation of the verses in Malayalam and the meeting speeches were held in close proximity with prayer timings so as to allow all our women members (who were otherwise busy also to prepare food for the gathering) also to take part and listen to the special Speeches being made at the Mosque. 

In his remarks, the Amir Saheb viewed the Programme as an occassion to come, stay and pray together in an atmosphere of brotherly affection and friendly discussion about various spiritual matters and religious questions. Strengthening our faith and beliefs in solidarity with like-minded people becomes possible through our active and informed participation in such spiritual proceedings, he noted.

In the second session after Namaz-e-Aser, all members listened with rapt attention to the special Speech from Mauritius delivered by the Khalifatullah Hadhrat Munir Ahmad Azim Sahib (atba) on the occasion. Hazrat Mukarram Fazil Jamal Sahib provided the Malayalam translation of, and supplementary notes on, the Speech for the benefit of our members present. As the speech of the Khalifatullah (atba) touched upon a critical issue at the heart of our very spiritual life, the gathering sought to absorb the message in full measure- obedience to Allah and His Messenger leads to unity and solidarity within the community, testifying to right personal beliefs and integrity of practice.