Category: Islamic Heritage of South Asia

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Islamic Heritage of South Asia

When the Sun Revolved Around the Earth

Nazeer Ahmed

When the Sun Revolved Around the Earth

Dr. Nazeer Ahmed

There was no single moment when Islamic civilization lost its scientific and technological leadership. Rather, it was a long, uneven process marked by several well-known milestones: the misunderstood al-Ghazzali’s dialectical critique of the philosophers around 1100 CE; the Mongol invasions that devastated the heartlands of learning between 1219 and 1263; the failure to adopt the printing press for nearly three centuries after its introduction in Europe; and the neglect of naval technology at precisely the moment when control of the seas determined global power. Each of these episodes weakened the scientific initiative of Muslim societies.

Yet there is another, less discussed but equally consequential milestone: the failure of Muslim scholarship to break decisively from a geocentric model of the cosmos between roughly 1500 and 1700 CE. This intellectual hesitation—remaining within an Earth-centered universe long after its mathematical strains were evident—proved decisive in determining which civilization would step into the modern scientific age.

It is difficult for us today to grasp that the Mughal, Safavid, and Ottoman empires—immensely wealthy, administratively sophisticated, and culturally confident—shared a cosmology in which the Sun revolved around a stationary Earth. For Muslim scholars, the Earth-centered universe was not seriously abandoned until the nineteenth century. By then, Europe had already forged a century-long lead in science, technology, and industrial power.

To understand how this happened, we must revisit a critical juncture in history.

The Shock of Baghdad and the Survival of Scholarship

The fall of Baghdad to Hulagu Khan in 1258 was a civilizational catastrophe. Scholars were killed, libraries destroyed, and centuries of accumulated learning were lost. The House of Wisdom—symbol of the Abbasid intellectual flowering—was wiped out. Few events rival this destruction in its long-term consequences for global knowledge.

And yet, Islamic civilization demonstrated remarkable resilience. One of the most brilliant mathematicians and astronomers of the age, Nasir al-Din al-Tusi, escaped the devastation, took refuge in the mountains of Alamut, and eventually found his way into Mongol service. After the fall of Alamut in 1256, al-Tusi entered Hulagu’s court and quickly earned trust—not as a religious ideologue, but as a disciplined scholar who could strengthen imperial authority. He persuaded Hulagu that astronomy and astrology were tools of governance, prestige, and military planning.

As a result, the Maragha Observatory was founded in 1261, becoming one of the most important scientific institutions of the medieval world.

Geocentrism and the Greek Inheritance

By this time, Muslim astronomy had long adopted geocentrism, inherited from Greek science, particularly from Ptolemy. Since the Mu‘tazilite period in the eighth and ninth centuries, Greek natural philosophy—especially Aristotle’s physics—had been absorbed into Islamic intellectual life. According to this framework, the Earth stood immobile at the center of the universe, while the heavens moved in perfect, uniform circles around it.

This model was never accepted uncritically. Scholars such as Ibn Sina, al-Biruni, and Ibn al-Haytham recognized deep inconsistencies in Ptolemy’s system. Ibn al-Haytham, in particular, demonstrated that Ptolemy’s mathematical devices lacked physical realism. Yet despite these critiques, Muslim scholarship did not abandon the Earth-centered cosmos.

Why? Because astronomy, physics, and metaphysics were deeply interwoven. Aristotelian physics held that heavy bodies naturally came to rest at the center of the universe, while celestial bodies—made of a different, incorruptible substance—moved eternally in circles. Over time, a theological overlay emerged that presented the cosmos as finite, ordered, hierarchical, and Earth-centered, with the heavens rotating above like a dome.

The Triumph—and Limitation—of Mathematical Genius

Within this framework, Nasir al-Din al-Tusi made one of the most important mathematical innovations in the history of astronomy: the Tusi Couple. This ingenious construction generated linear oscillatory motion from two uniform circular motions, allowing astronomers to eliminate Ptolemy’s awkward equants while preserving circular motion. It reconciled observation with geometry without violating Aristotelian principles.

The Tusi Couple was revolutionary. It anticipated later developments in kinematics and even modern mechanical linkages. But it was revolutionary within a geocentric paradigm.

Al-Tusi’s work was refined by Ibn al-Shatir of Damascus in the fourteenth century. Ibn al-Shatir eliminated equants entirely and produced planetary models that matched observation with astonishing accuracy. His lunar and planetary models are mathematically equivalent to those later proposed by Copernicus—except for one crucial difference: the Earth remained fixed.

In the fifteenth century, Ulugh Beg, the Timurid ruler of Samarkand, built a monumental observatory and produced the Zij-i Sultani, one of the most accurate star catalogs of the premodern era. Again, the framework was geocentric.

These scholars pushed Earth-centered astronomy to its limits. But they did not cross the conceptual threshold that would have required abandoning Aristotelian physics itself.

The Civilizational Fork in the Road

By around 1500 CE, Islamic and European civilizations stood before the same scientific horizon. Both had access to advanced mathematical astronomy. Both struggled with the growing complexity of Ptolemaic models. But they responded differently.

In Europe, the Renaissance had unleashed a restless intellectual energy. Copernicus, drawing directly on the mathematical tools developed by Muslim astronomers—including models traceable to Ibn al-Shatir—made a radical move: he allowed the Earth to move. By placing the Sun at the center, planetary motions became simpler, more elegant, and more orderly.

Copernicus did not yet have a new physics to justify this move. He retained circular orbits and published cautiously, presenting heliocentrism as a mathematical convenience. 

But the conceptual barrier had been breached.

From Galileo to Newton

Two ancient assumptions still had to fall: that motion required continuous force, and that heavy bodies must remain at rest. Galileo Galilei shattered both. Using telescopic observations, he confirmed the phases of Venus and the moons of Jupiter—direct evidence against geocentrism. Through experiments, he demonstrated inertia and showed that all bodies fall at the same rate, regardless of weight.

The Church, deeply invested in geocentrism, resisted fiercely. Persecuted and forced to recant, Galileo nonetheless changed the trajectory of science.

Building on precise observational data from Tycho Brahe, Johannes Kepler abandoned circular orbits altogether and demonstrated that planets move in ellipses, with the Sun at one focus. Finally, Isaac Newton unified terrestrial and celestial motion under universal laws of motion and gravitation, published in 1687.

With Newton, the cosmos became intelligible as a single, law-governed system. This intellectual breakthrough laid the foundation for modern engineering, industry, and technological civilization.

Why the Muslim World Hesitated

What is most striking is how close Muslim astronomers came to heliocentrism—and yet did not embrace it. The reason lies not in intelligence or mathematical ability, but in purpose.

Muslim astronomy had become primarily instrumental: determining prayer times, fixing the qibla, regulating calendars, and aiding navigation. It was no longer pursued as a path to uncovering the physical structure of nature itself. Nature, which the Qur’an presents repeatedly as a sign (ayah) pointing to a higher reality, was instead approached through inherited Greek metaphysics.

Islamic scholarship had become a custodian of Aristotle rather than a challenger of his assumptions. 

The Cost of Delay

Newtonian physics transformed Europe and, through industrialization, reshaped the world. The Muslim world, slow to recognize this shift, initially rejected modern science as foreign and culturally threatening. Reformers such as Sir Syed Ahmad Khan of Aligarh faced intense opposition well into the last quarter of the nineteenth century.

Only now, in the twenty-first century, is the Islamic world reluctantly coming to terms with the centrality of science, technology, engineering, and mathematics—not merely for material prosperity, but for civilizational survival.

The tragedy is not that Muslims once believed the Sun revolved around the Earth. The tragedy is that, when the moment came to let the Earth move, they hesitated—while others stepped forward and changed the world.

……………………………………………………

A Chronology 

  1. al-Khwarizmī 780 – 850 CE
    Universal mathematician, inventor of algorithms; Founder of Islamic mathematical astronomy; his Zīj al-Sindhind introduced Indian and Greek astronomical methods into the Islamic world and later into Europe.
  2. al-Battānī  858 – 929 CE
    One of the greatest observational astronomers; refined values for the solar year, obliquity of the ecliptic, and planetary motions. Strong influence on Copernicus.
  3. ibn Qurra 826 – 901 CE
    Worked on planetary theory, precession of the equinoxes, and translations of Greek astronomy; contributed to early critiques of Ptolemy.
  4. ʿAbd al-Raḥmān al-Ṣūfī 903 – 986 CE
    Author of Book of the Fixed Stars; improved star magnitudes and constellations, identified the Andromeda Galaxy centuries before Europe.
  5. Ibn Yūnus c. 950 – 1009 CE
    Produced the highly accurate Hakemite Tables; used pendulum-like timing methods and extremely precise solar and lunar observations.
  6. Abū Rayḥān al-Bīrūnī 973 – 1048 CE
    Universal scientist; wrote extensively on astronomy, Earth’s rotation, trigonometry, and planetary distances; measured Earth’s radius with remarkable accuracy.
  7. Ibn al-Haytham (Alhazen) 965 – 1040 CE
    Best known for optics, but also a major critic of Ptolemaic astronomy; insisted that astronomical models must correspond to physical reality, not just mathematics.
  8. Naṣīr al-Dīn al-Ṭūsī 1201 – 1274 CE
    Founder of the Maragha Observatory; invented the Ṭusī Couple, a key mathematical device later used in Copernican models.
  9. Ibn al-Shāṭir 1304 – 1375 CE
    Developed planetary models; two hundred years later, Copernicus developed similar models (without heliocentrism); eliminated the equant while preserving observational accuracy.
  10. Ulugh Beg 1394 – 1449 CE
    Timurid king-astronomer; built the Samarkand Observatory; produced one of the most accurate star catalogs before the telescope.
  11. Taqī al-Dīn Muḥammad ibn Maʿrūf 1526–1585 CE

Ottoman astronomer; built the Taqi Uddin observatory in Istanbul;  Designed and built high-precision mechanical clocks with minutes and seconds divisions and multiple dials for astronomical observations; Used them to measure planetary motions with high accuracy.

  1. Raja Jai Singh II 1688–1743 CE

Late Mughal astronomer; built five large observatories in Delhi, Jaipur, Ujjair, Mathura, Varanasi; Measured solar time to + or – 2 seconds; produced Zij-i-Mohammed Shahi; engaged with European Astronomy but did not adopt heliocentrism or Newtonian Physics.

Islamic Heritage of South Asia

Eid Khutba SRVIC 3-30-25 By Prof. Dr. Nazeer Ahmed

Nazeer Ahmed

Note:  Audio file of the Khutba available :  https://historyofislam.com/wp-content/uploads/2025/05/Nazeer-Ahmed-Khutbah-Dougherty-Valley-HS.mp3

Eid Khutba SRVIC 3-30-25

Prof. Dr. Nazeer Ahmed

Bismillahir Rahmanir Rahim

Alhamdullillah, it is Youmul Eid, a day of happiness, a day for the family and friends and the community, a day to exchange gifts, a day of thanksgiving for the countless bounties showered by divine grace. Even as we celebrate this Eid in the safety and comfort of San Ramon Valley, we remember and we pray for the children all over the world  who are victims of poverty, war and deprivation and who observe their Eid even as they are denied food, water, electricity or security.

Ya ayyhal hadireen! We live in extraordinary times. Artificial intelligence has overpowered human intelligence. Jobs that were once secure have disappeared and there is turmoil in the world. Wars are fought not by soldiers but by robots and drones that are devoid of compassion or mercy. Man has conquered space but millions go to bed hungry. The world churns out billionaires by the dozen but masses of people are driven into poverty. The specter of climate change and atomic war haunts humankind. The world is in a flux with some civilizations on the rise, others in decline. The world of Islam is caught up in the forces of these galactic changes and is tossed up and down like a cork in a mighty river. Young people ask: what should we do in these turbulent and uncertain times?

Mevlana Rumi answered this question seven hundred years ago. He wrote: “Yesterday, I was smart and I wanted to change the world. Today, I am wise and I decided to change myself”.  It is great advice for these times. As the Qur’an teaches us: Allah does not change the condition of a people until they change what is within their own Selves.

Taqwa is about such a change. Its ultimate goal is transformation of the Self and transformation of society. It applies to the family, the community, the nation and the world, as it does to the individual Self.

It is a recurring theme in Islamic history that at the end of each millennia, there is  renewal. The Islamic world today is steeped in a crisis of character whose visible sign is corruption. The next renovation of Islamic civilization is unlikely to come from Casablanca or Karachi. It is going to come from you, each one of you, young men and women, each one a point of light reflecting divine light. Imagine a world illuminated by a billion points of light. The existential destiny of Islamic civilization is in your hands. Each of you is a Mujaddid of the next millennia. This is a paradigm shift, a compulsion of modern history. Rise up to the call of history.

Young people often ask: “What is Taqwa?” Taqwa is something like rocket science. Just as you build a light shield in a space telescope to keep straylight out and focus on the light of a distant star, taqwa is a shield to keep away all the distractions of the world and focus on the light from Allah.

With the divine light comes tranquility of heart, peace of mind and awareness of the beautiful Names of Allah, the Asma ul Husna. That is why Taqwa is often translated as God-consciousness or simply as piety.

Allah swt created the human to be a witness to that divine light, Noor e Muhammadi, the Light of Muhammed.  As the Hadith e Qudsi states: Kuntu Kunzan Maghfiya, Fa Ahbabtu An Arafa, Fa Khalqtu Khalaqa (I was a hidden treasure. I loved to be known. Therefore, I created). He created the magnificent universe, molded the human in due proportion, gave him authority over all that is between the heavens and the earth, breathed into him of His Ruh, endowed him with a heart large enough to contain the Names of Allah, a mind so sharp that it penetrates the secrets of the heavens and the earth, eyes to witness the majesty of His creation, ears to hear the far away pulse of the universe, hands to do noble deeds, and feet to walk to our  destination.

The light that comes with Taqwa brings us a treasure house of blessings. On this day of Eid let us remember some of them. One is gratitude (tashakkur).  Consider our own creation. From which stardust are we created?  How many universes are there?  How many galaxies?  How many stars in a galaxy?  Billions of years ago, we were plasma (smoke as the Qur’an calls it), then the plasma cooled and coalesced into galaxies, stars were born and spun off their satellite planets. In our own Milky way galaxy is our sun, and orbiting it is our own tiny planet, the earth, a speck of dust in the vast expanse of space. And on this speck of dust there are seven billion of us each with an ego extending from San Francisco to New York. Ask yourself, in this grand schema of creation, what is the probability of any one of us appearing in space-time? It is so small that all the computers of the world, working together, cannot make this calculation. Yes, life is a miracle. So, rejoice. Rejoice in your own life and be thankful. These are the Days of Allah when Allah swt created you in space-time and hurled you onto the canvas of history so that for a moment or two you witness His light, know His beautiful Names and serve and worship Him. Each of you young people is beautiful. You are so beautiful that at no time from the creation of Adam until the Day of Judgment will there be another person like you.

Yes, Taqwa teaches gratitude. It also teaches patience, perseverance, fortitude, compassion, empathy, charity. It reinforces faith, fosters self-awareness and promotes societal justice. Indeed, a muttaqi becomes a reflector of divine attributes and a fulfillment of God’s promise: “I was a hidden treasure. I loved to be known. Therefore, I created”.

Build your families on the basis of Taqwa. The family is the foundation of a civilization. When the family falls apart, a civilization crumbles. That is the crisis of modern man. The modern family has come under stress from the dizzying pace of economic, social and technological changes. Humanity has become self-centered, egotistical. The Islamic community that at one time boasted the strongest family bonds shows the same symptoms as the rest of the society. Taqwa is the antidote to the poison of the ego. Apply Taqwa to your family life.

Build your communities on the basis of Taqwa. Alhamdulillah, the previous generation of Muslims did a wonderful job of laying the foundation of Masajids in America. Where once we struggled to hold prayers in homes and garages, America is now graced with more than 3000 mosques, some accommodating thousands, others  catering to a few families. SRVIC is one such center.  It has plans for expansion. Support it.

Most important is the application of Taqwa to economics. What drives the modern global civilization is economics. The farmer, the merchant, the teacher, the preacher, the worker and the employer are all beholden to the money lender. The issue is global and it transcends the Islamic world. It is a difficult issue. What is a Muslim family to do in the face of such galactic forces of centration? Start with good economics at home. Practice taqwa. Practice moderation. The Qur’an teaches us:

إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

Indeed, Allah swt does not love those who are extreme.

Avoid consumer debt. Watch whose products you buy and who you give your money to.

Encourage Muslims to enter business. Establish circles of Muslim owned businesses in each community. Establish a business support group within every Islamic center. Help one another with good counsel and shared experience. Save and invest wisely. That is Taqwa. In addition to a good education, guide the youth on how to navigate a fast-changing technological world driven by Artificial Intelligence.

Ya ayyuhal hadireen, the summary of today’s Qutba is this: The next renewal of Islamic civilization will come  from you, from the youth, not from governments or bureaucrats. Its basis is the Qur’an. I paraphrase it with the acronym SeeC, that is S…e…e…C, the S stands for spirituality which is Iman, Adl and Ehsan, the first e is for education, the second e for economics and the C is for cooperation. The message of Ramadan is that Taqwa is a first step in this process.

Taqwa is a priceless jewel from the treasure house of divine Grace. Its purpose is the transformation of the Self so that it becomes a reflector of divine light. It applies to the individual, the family, the community, the nation and the world. It is the garment for people of paradise, the shield of the Awliya, the ladder of the believer and the goal of the visionary. Every human occupies a unique position in the grand architecture of divine purpose.  Every human is a streak of light across the canvas of human history. Write on this canvas with the light of Taqwa.

Note:  Audio file of the Khutba available :  https://historyofislam.com/wp-content/uploads/2025/05/Nazeer-Ahmed-Khutbah-Dougherty-Valley-HS.mp3

Prof. Dr. Nazeer Ahmed, BE, MS, AeE, PhD, MBA PE, is a retired NASA scientist, inventor, author and legislator, former President World Organization for Resource Development and Education, Washington, DC. (www.historyofislam.com)

 

 

Islamic Heritage of South Asia

Muhammad Ali

Nazeer Ahmed

Muhammad Ali

Dr. Ibrahim B. Syed, President, Islamic Research Foundation International

Muhammad Ali was born on January 17, 1942 in Louisville, Kentucky.  He became a legendary boxer by virtue of becoming the first and only three-time lineal World Heavyweight Boxing Champion.

This article provides detailed information about his childhood, life, boxing career, achievements & timeline.

At birth he was known as Cassius Marcellus Clay Jr. His  father was  Cassius Marcellus Clay Sr. and he was a sign painter who also loved to act, sing, and dance. His mother was Odessa Grady Clay. She worked as a cleaning lady when money was tight.

He has a brother by name of Rahman Ali who is also a Muslim  visits local Masajids for Salat (prayers).

Childhood & Early Life

Cassius Clay Sr. gifted his son a new red-and-white Schwinn in 1954, which was promptly stolen. The 12-year-old, 89-pound Cassius Clay vowed “I’m gonna whup whoever stole  my bike!” He reported the theft to a policeman named Joe Martin. The policeman, Joe Martin, told young Cassius Clay that he better learn how to fight before he challenged anyone.  After 6 months of training with Joe Martin, Cassius won his debut match in a three-round decision. Young Cassius Clay dedicated himself to boxing and training with an unmatched fervor. According to Joe Martin, Clay set himself apart by two things: He was “sassy,” and he outworked all the other boys.  Martin began to feature Ali on his local television show, “Tomorrow’s Champions,” and he started Ali working out at Louisville’s Columbia Gym. An African American trainer named Fred Stoner taught Ali the science of boxing. Among the many things Ali learned was how to move with the grace and ease of a dancer. Although his schoolwork suffered, Ali devoted all of his time to boxing and improved steadily.  Martin served as his early coach, teaching him the technicalities of the game. In the last four years of his amateur career, he was trained by cutman Chuck Bodak.

“Float like a butterfly, sting like a bee”

Even though he was a teenager Ali won both the national Amateur Athletic Union (AAU) and Golden Gloves championships. At the age of eighteen he competed in the 1960 Olympic games held in Rome, Italy, winning the gold medal in the light heavyweight division. This led to a contract with a group of millionaires called the Louisville Sponsors Group. It was the biggest contract ever signed by a professional boxer. Ali worked his way through a series of professional victories, using a style that combined speed with great punching power. He was described by one of his handlers as having the ability to “float like a butterfly, and sting like a bee.”

Ali’s unique style of boasting, rhyming, and expressing confidence brought him considerable media attention as he moved toward a chance to fight for the world heavyweight boxing championship. When he began to write poems predicting his victories in different fights he became known as “The Louisville Lip.” Both the attention and his skill as a fighter paid off. In February 1964, when he was only twenty-two years old, he fought and defeated Sonny Liston for the heavyweight championship of the world.

Muhammad Ali was was nicknamed as ‘The Greatest’. He was one of the legends in the sport of professional boxing.  He stood at 6 feet 3 inches, and became  an imposing figure in the ring. He became famous for his swift footwork, and powerful jab. What differentiates him from his contemporaries are the values that he has been upholding all through his life. He is a strong  believer of religious freedom and racial justice. These values attracted him to convert to Islam He changed his slave name of Cassius Marcellus Clay to Muhammad Ali. He is one of the most recognized sports figures of the past 100 years. Muhammad Ali  created ripples in the arena of professional boxing at the tender age of 22, by knocking out the then heavyweight champion Sonny Liston in 1964. After that there was no looking back for this powerful fighter who knocked off each of his opponents to bag the titles.

Muhammad Ali’s Record

Muhammad Ali holds the career record of 56 wins, five losses and 37 knockouts before his retirement from boxing in 1981 at the age of 39.  The most extraordinary matches were against Liston, Joe Frazier and George Foreman. He became the first and only three-time lineal World Heavyweight Boxing Champion. Fascinatingly, apart from being formidable and dominating, Ali was enormously verbal as well and started the ceremonial of throwing remarks at his opponent much before the fight. He offered leadership and an example for African American men and women around the world with his political and religious views.

Wife and Children

The names of his wives are  Yolonda Williams (m. 1986), Belinda Boyd (m. 1967–1977), Sonji Roi (m. 1964–1966), Veronica Porsche Ali (m. 1977–1986).

His children are Asaad Amin, Hana Ali, Jamillah Ali Miya Ali, Khaliah Ali Muhammad Ali Jr., Laila  Ali,  Maryum Ali, Rasheda Ali

Ali was married four times and had nine children, including two children he fathered outside of marriage. Ali married his first wife, Sonji Roi, in 1964; they divorced after one year when she refused to adopt the Nation of Islam dress and customs.

Ali married his second wife, 17-year-old Belinda Boyd, in 1967. Boyd and Ali had four children together: Maryum, born in 1969; Jamillah and Liban, both born in 1970; and Muhammad Ali Jr.; born in 1972. Boyd and Ali divorced in 1976.

At the same time Ali was married to Boyd, he traveled openly with Veronica Porche, who became his third wife in 1977. The pair had two daughters together, including Laila Ali, who followed in Ali’s footsteps by becoming a champion boxer. Porche and Ali divorced in 1986.

Ali married his fourth and final wife Yolanda (“Lonnie”) in 1986. The pair had known each other since Lonnie was just six and Ali was 21; their mothers were best friends and raised their families on the same street. Ali and Lonnie couple remained married until his death and had one son together, Asaad.

Rome Olympics

Muhammad Ali participated in the light-heavyweight class Golden Gloves tournament for novices in 1956. It took him three years, but finally in 1959, Ali was named Golden Gloves Champion and earned the Amateur Athletic Union’s national title in the light-heavyweight division.

Shortly after his high school graduation, 18 year-old Cassius Clay began his journey towards greatness at the 1960 Rome Olympics. His expansive personality and larger-than-life spirit earned him the nickname “The Mayor of Olympic Village.”

The future 3-time Heavyweight World Champion nearly missed the trip to Rome due to his fear of airplane travel; he insisted on bringing a parachute on the plane with him.

On September 5, 1960, “The Greatest” proved his dominance in the Light Heavyweight Boxing Division by beating Zigzy Pietrzykowski of Poland, capturing the Olympic Gold Medal.

Sports Illustrated praised Clay’s “supreme confidence” and “intricate dance steps.”

Career

Muhammad Ali, in his first ever fight which took place in 1954 he won by a split decision. Following this, he won the 1956 Golden Gloves tournament for novices in the light heavyweight class.

In 1959, he won the National Golden Gloves Tournament of Champions, as well as the Amateur Athletic Union’s national title for the light-heavyweight division.

His outstanding achievements in his amateur years won him a seat in the US Olympic boxing team in 1960. He won the first three bouts to face Zbigniew Pietrzkowski from Poland. Crushing the latter, he earned his first gold at the event. The Olympic win garnered him a ‘hero’ status.

His heroic wins, majority of which were through knockouts, made him the top contender for Sunny Liston’s title. As such, a fight was scheduled between the two in February 1964 in Miami.

While Liston was the reigning champion, Clay seemed to be the underdog at the event, more so because his last fights against Jones and Cooper displayed lack of skills.

Even before the fight began, the two turned the pre-fight weigh-in into a circus, demeaning and defaming each other, an incident which was the first-of-its-kind in the history of boxing. Enraged by the disparaging comments, Liston looked over for a quick knockout but lost the match in the sixth round

Muhammad Ali defeated Liston,  and  became the then youngest boxer to assume the title from a reigning heavyweight champion. Meanwhile, in 1964, he changed his name from Cassius Marcellus Clay to Muhammad Ali, converting to Islam. “My Name is Muhammad Ali”

Following the conversion, a rematch was arranged between Ali and Liston. However, the second match bore the same result as the first one, except for the fact that it lasted for just about two minutes.

His second title defense was against Floyd Patterson, who twice lost to Liston in first round knockouts. The match continued for 12 rounds post which he was declared the winner.

In the following years, he won a match each against George Chuvalo, Henry Cooper, Brian London and Karl Mildenberger. His match against Cleveland Williams in the Houston Astrodome received much limelight, which he won convincingly in the third round TKO.

In 1967, he stood against Terrell, who was the unbeaten heavyweight champion for five years. The fight prolonged for fifteen rounds, in which both the players displayed tremendous skill and prowess. Ali however won the fight in a unanimous decision.

Ali was stripped of his title as he refused to render his services to the army in the Vietnam War. Not only was his boxing license suspended he was sentenced to three and a half years in prison along with a fine.

Religious change

Muslim spokesman Malcolm X (1925–1965) inspired Ali. Ali began to follow the Black Muslim faith called the Nation of Islam (a group that supports a separate black nation) and announced that he had changed his name to Cassius X. This was at a time when the struggle for civil rights was at a peak and the Muslims had emerged as a controversial (causing disputes) but important force in the African American community. Later the Muslim leader Elijah Muhammad (1897–1975) gave him the name Muhammad Ali, which means “beloved of Allah.” (Allah is an Arabic word for The God ). In his first title defense in May 1965 Ali defeated Sonny Liston with a first-round knockout. (Many called it a phantom punch because it was so fast and powerful that few watching the fight even saw it.). Ali successfully defended his title eight more times.

During the Vietnam War (1957–75) Ali was drafted into military service in April 1967; a war fought in an unsuccessful attempt to stop Communist North Vietnam from overtaking South Vietnam). He claimed that as a minister of the Black Muslim religion he was not obligated to serve. The press criticized him as unpatriotic, and the New York State Athletic Commission and World Boxing Association suspended his boxing license and stripped him of his heavyweight title. Ali told Sports Illustrated, “I’m giving up my title, my wealth, maybe my future. Many great men have been tested for their religious beliefs. If I pass this test, I’ll come out stronger than ever.” Ali was finally sentenced to five years in prison but was released on appeal, and his conviction was thrown out three years later by the U.S. Supreme Court.

Affiliation with the Nation of Islam

When Ali was fighting in the Golden Gloves tournament in Chicago in 1959,  for the first time he heard about the Nation of Islam and attended his first Nation of Islam meeting in 1961. He continued to attend meetings, although keeping his involvement hidden from the public. In 1962, Clay met Malcolm X, who soon became his spiritual and political mentor. By the time of the first Liston fight, Nation of Islam members, including Malcolm X, were visible in his entourage. This led to a story in The Miami Herald just before the fight disclosing that Clay had joined the Nation of Islam, which nearly caused the bout to be canceled. The article quoted Cassius Clay Sr. as saying that his son had joined the Black Muslims when he was 18.

Clay (Ali) was refused entry to the Nation of Islam (often called the Black Muslims at the time) initially due to his boxing career. However, after he won the championship from Liston in 1964, the Nation of Islam was more receptive and agreed to publicize his membership. Shortly afterwards on March 6, Elijah Muhammad gave a radio address that Clay would be renamed Muhammad (one who is worthy of praise) Ali (most high). Around that time Ali moved to the south side of Chicago and lived in a series of houses, always near the Nation of Islam’s Mosque Maryam or Elijah Muhammad’s residence. He stayed in Chicago for about 12 years.

Only a few journalists (most notably Howard Cosell) accepted the new name at that time.  Later Ali announced: “Cassius Clay is my slave name.” Not afraid to irritate the white establishment, Ali stated, “I am America. I am the part you won’t recognize. But get used to me. Black, confident, cocky; my name, not yours; my religion, not yours; my goals, my own; get used to me.” Ali’s friendship with Malcolm X ended as Malcolm split with the Nation of Islam a couple of weeks after Ali joined, and Ali remained with the Nation of Islam. Ali later said that turning his back on Malcolm was one of the mistakes he regretted most in his life.

Allying himself with the Nation of Islam, its leader Elijah Muhammad, and a narrative that labeled the white race as the perpetrator of genocide against African Americans made Ali a target of public condemnation. The Nation of Islam was widely viewed by whites and some African Americans as a black separatist “hate religion” with a propensity toward violence; Ali had few qualms about using his influential voice to speak Nation of Islam doctrine. In a press conference articulating his opposition to the Vietnam War, Ali stated, “My enemy is the white people, not Viet Cong or Chinese or Japanese.” In relation to integration, he said: “We who follow the teachings of Elijah Muhammad don’t want to be forced to integrate. Integration is wrong. We don’t want to live with the white man; that’s all”.

Later beliefs

In a 2004 autobiography, Ali attributed his conversion to mainstream Sunni Islam to Warith Deen Muhammad, who gained control of the Nation of Islam upon the death of Elijah Muhammad, and persuaded the Nation’s followers to become adherents of Sunni Islam. Muhammad Ali practiced Sunni Islam.

Ali had gone on the Hajj pilgrimage to Mecca in 1972, which inspired him in a similar manner to Malcolm X, meeting people of different colors from all over the world giving him a different outlook and greater spiritual awareness. In 1977, he said that, after he retired, he would dedicate the rest of his life to getting “ready to meet God” by helping people, charitable causes, uniting people and helping to make peace. He went on another Hajj pilgrimage to Mecca in 1988.

After the September 11 attacks in 2001, he stated that “Islam is a religion of peace” and “does not promote terrorism or killing people”, and that he was “angry that the world sees a certain group of Islam followers who caused this destruction, but they are not real Muslims. They are racist fanatics who call themselves Muslims”. In December 2015, he stated that “True Muslims know that the ruthless violence of so-called Islamic jihadists goes against the very tenets of our religion”, that “We as Muslims have to stand up to those who use Islam to advance their own personal agenda”, and that “political leaders should use their position to bring understanding about the religion of Islam, and clarify that these misguided murderers have perverted people’s views on what Islam really is.”

In later life, Ali developed an interest in Sufism, which he referenced in his autobiography, The Soul of a Butterfly. Around 2005, Ali converted to Sufi Islam and announced that out of all Islamic sects, he felt most strongly inclined towards Sufism. According to Ali’s daughter, Hana Yasmeen Ali, who co-authored The Soul of a Butterfly with him, Ali was attracted to Sufism after reading the books of Inayat Khan, which contain Sufi teachings.

Ali later moved away from Inayat Khan’s teachings of Universal Sufism after traditional Sunni-Sufis criticized the movement as being contrary to the actual teachings of Sunni Islam. Muhammad Ali received guidance from Sunni-Sufi Islamic scholars such as Grand Mufti of Syria Almarhum Asy-Syaikh Ahmed Kuftaro, Shaykh Hisham Kabbani, Imam Zaid Shakir, Shaykh Hamza Yusuf, and Dr. Timothy J. Gianotti, who was at Ali’s bedside during his last days and ensured that his funeral was in accordance with Islamic rites and rituals.

Ali’s Retirement & Return to Boxing

When Muhammad Ali refused to enter the Vietnam War draft he was stripped of his championship titles, passport, and boxing licenses. He lost an initial court battle and was facing a 5-year prison term. Muhammad Ali was the first national figure to speak out against the war in Vietnam. During his 3 ½ year layoff, Ali earned a living speaking at colleges. In 1970, with the mood of the country changing, Ali staged his comeback; first against Jerry Quarry in Atlanta, and then Oscar Bonavena at Madison Square Garden. In his next match, billed as “The Fight of the Century”, Ali faced undefeated Champion, Joe Frazier at Madison Square Garden on March 8, 1971.

Ali fought valiantly, but lost. Months later, however, he won one of the biggest fights of his life – the Supreme Court reversed his conviction and upheld his conscientious objector claim. Ali was free of the specter of prison, and once again able to box anywhere in the world.

Ali returned to the ring and beat Jerry Quarry in 1970. Five months later he lost to Joe Frazier (1944–), who had replaced him as heavyweight champion when his title had been stripped. Ali regained the championship for the first time when he defeated George Foreman (1949–), who had beaten Frazier for the title, in a fight held in Zaire in 1974. Ali referred to this match as the “Rumble in the Jungle.” Ali fought Frazier several more times, including a fight in 1974 staged in New York City and a bout held in the Philippines in 1975, which Ali called the “Thrilla in Manila.” Ali won both matches to regain his title as the world heavyweight champion. In 1975 Sports Illustrated magazine named Ali its “Sportsman of the Year.”

Ali now used a new style of boxing, one that he called his “rope-a-dope.” He would let his opponents wear themselves down while he rested, often against the ropes; he would then be strong and lash out in the later rounds. Ali successfully defended his title ten more times. He held the championship until Leon Spinks defeated him in February 1978 in Las Vegas, Nevada. Seven months later Ali regained the heavyweight title by defeating Spinks in New Orleans, Louisiana, becoming the first boxer in history to win the heavyweight championship three times. At the end of his boxing career he was slowed by a condition related to Parkinson’s disease (a disease of the nervous system that results in shaking and weakness of the muscles). Ali’s last fight (there were sixty-one in all) took place in 1981.

Role as statesman

When Ali’s boxing career ended, he became involved in social causes and politics. He campaigned for Jimmy Carter (1924–) and other Democratic political candidates and took part in the promotion of a variety of political causes addressing poverty and the needs of children. He even tried to win the release of four kidnapped Americans in Lebanon in 1985. As a result, his image changed and he became respected as a statesman. At the 1996 Summer Olympic Games in Atlanta, Georgia, the world and his country honored Ali by choosing him to light the Olympic torch during the opening ceremonies.

Ali remains in the public eye even as he continues to suffer from the effects of Parkinson’s disease. In 1998 he announced he was leaving an experimental treatment program in Boca Raton, Florida, claiming that the program’s leader was unfairly using his name to gain publicity. In 1999 Ali became the first boxer to ever appear on a Wheaties cereal box. Later that year he supported a new law to clean up the business side of boxing. After the terrorist attacks on the United States on September 11, 2001, Ali agreed to record sixty-second announcements for airing in Muslim countries to show that the United States remained friendly to those of the Muslim faith. Among many documentaries and books about Ali, a film version of his life, Ali, was released in December 2001.

Awards & Achievements

Muhammad Ali was honored with a number of titles including, ‘The Greatest’, ‘Fighter of the Year’, ‘Sportsman of the Year’, Sportsman of the Century and ‘Sports Personality of the Century’.

He was the proud recipient of the Presidential Citizens Medal and Presidential Medal of Freedom, which he received in in 2005 by then President George W. Bush.

He was inducted in the International Boxing Hall of Fame. He is even honored with a star on the Hollywood Walk of Fame at 6801 Hollywood Boulevard.

Tributes

Ali was mourned globally, and a family spokesman said the family “certainly believes that Muhammad was a citizen of the world … and they know that the world grieves with him.” Politicians such as Barack Obama, Hillary Clinton, Bill Clinton, Donald Trump, David Cameron and more paid tribute to Ali. Ali also received numerous tributes from the world of sports including Michael Jordan, Tiger Woods, Floyd Mayweather, Mike Tyson, the Miami Marlins, LeBron James, Steph Curry and more. Louisville Mayor Greg Fischer stated, “Muhammad Ali belongs to the world. But he only has one hometown.”

Muhammad Ali’s boxing gloves are preserved in the Smithsonian Institution National Museum of American History.

Muhammad Ali Center

The Muhammad Ali Center (located at 144 N. Sixth Street, Louisville, KY  40202 USA), is a multicultural center with an award-winning museum dedicated to the life and legacy of Muhammad Ali. The Center’s museum captures the inspiration derived from the story of Muhammad Ali’s incredible life and the six core principles that have fueled his journey.

The SIX CORE PRINCIPLES are:

  • Confidence Belief  in oneself, one’s abilities, and one’s future.
  • Conviction A firm belief that gives one the courage to stand behind that belief, despite pressure to do otherwise.
  • Dedication The act of devoting all of one’s energy, effort, and abilities to a certain task.
  • Giving To present voluntarily without expecting something in return.
  • Respect Esteem for, or a sense of the worth or excellence of, oneself and others.
  • Spirituality A sense of awe, reverence, and inner peace inspired by a connection to all of creation and/or that which is greater than oneself.  (Courtesy: https://alicenter.org/visit/)

When and How Did Muhammad Ali Die?

He died on June 3, 2016, at Scottsdale, Arizona, U.S., after being hospitalized for what was reportedly a respiratory issue.  He was diagnosed with Parkinson’s disease in 1984. The disease was mainly a result of the head injuries he received during boxing. In recent years he had undergone surgery for spinal stenosis. In early 2015, the Champ battled pneumonia and was hospitalized for a severe urinary tract infection.

He died of respiratory complications on June 3, 2016, in Scottsdale, Arizona, U.S, at the age of 74.  He is buried in Cave Hill Cemetery in Louisville, Kentucky

Ali’s funeral had been preplanned by himself and others for several years prior to his actual death.  The services began in Louisville on June 9, 2016, with an Islamic Janazah prayer service at Freedom Hall on the grounds of the Kentucky Exposition Center. On June 10, 2016, the funeral procession went through the streets of Louisville and ended at Cave Hill Cemetery, where Ali was interred during a private ceremony. His grave is marked with a simple granite marker that bears only his name. A public memorial service for Ali at downtown Louisville’s KFC Yum! Center was held in the afternoon of June 10. The pallbearers included Will Smith, Lennox Lewis and Mike Tyson, with honorary pallbearers including George Chuvalo, Larry Holmes and George Foreman. Ali’s memorial was watched by an estimated 1 billion viewers worldwide.

His net worth is estimated to be $80 million.

Sayings of Muhammad Ali:

“Friendship is the hardest thing in the world to explain. It’s not something you learn in school. But if you haven’t learned the meaning of friendship, you really haven’t learned anything.”

“If my mind can conceive it, and my heart can believe it – then I can achieve it.”

“I hated every minute of training, but I said, “Don’t quit. Suffer now and live the rest of your life as a champion.”

“It’s a lack of faith that makes people afraid of meeting challenges, and I believe in myself”— Ali, on beating Foreman in Zaire.

“The More We help Others, the More we help ourselves”

“Boxing was just a Means to Introduce me to the world”

References:

  1. https://muhammadali.com/man/
  2. https://www.notablebiographies.com/A-An/Ali-Muhammad.html#ixzz5QvW7MGvZ
  3. https://www.notablebiographies.com/A-An/Ali-Muhammad.html
  4. https://www.biography.com/people/muhammad-ali-9181165
  5. https://en.wikipedia.org/wiki/Muhammad_Ali
Islamic Heritage of South Asia

Muhammad (SA) According to Al-Quran –

Nazeer Ahmed

Muhammad according to Al-Quran

PREFACE

By Dr. Ahmed Moosa

Capetown, South Africa

A synopsis of the life of Muḥammad (peace be upon him)

the Messenger of Allāh,  exclusively from Al-Qur’ān

Chapter 8 verse 27 states
“O ye that believe! Betray not the Trust (i.e. Al-Qur’ān)
of Allāh and the messenger (i.e. Muḥammad), …”

For decades, numerous books have been written on the life of Prophet
Muḥammad, but to my knowledge, and I am open to correction, I have not
come across a single book focusing on Muḥammad based exclusively on
Al-Qur’ān.

Let me be very clear, for anyone truly interested in knowing about
Muḥammad, one must read the complete Divine Book a number of times to
get a fair idea of his life. Al-Qur’ān explains his life in much detail, but
serious study is needed. Let me say at the outset that this document is but a
small part of his life that I have compiled from within the Divine Book.
My reason for writing this book: In January 2018, I met a person who was
doing his doctorate on the Life of Prophet Muḥammad. On inquiring what
books he was consulting for his doctorate, he said that he was taking his
information from William Muir. I inquired if he was using any other
sources, and he said proudly that Muir is “more than sufficient as he has
written so many volumes” on the Prophet’s life, that it is more than
……………………………………………………………………………………….
Chapter 37 verse 181: “And peace on all the messengers!”
Allāh has already placed peace on all His messengers – there is no distinction among
Allāh’s messengers, as stated in Chapter 2 verse 136; Chapter 3 verse 84; Chapter 2
verse 285; Chapter 4 verses 150–52. Refer to Al-Qur’ān for the full verses.

……………………………………………………………………………………

sufficient, and in his opinion, “no other source was needed”. He then went
on to say that Muslims do not really know much because they have not
researched Islamic history, so we have to rely on western writers.
He quoted various western authors who I never heard of and I could see he
was conceited and condescending, because he raved about these authors as
if they were so great that anyone who had not read their works were not
intelligent. I did not want to get into an argument, as this took place at a
function of a very close friend whom I hold in very high esteem, and it was
not the place for it. However, as a person who is supposed to be intelligent,
surely he should have realized that Muir, who lived about one thousand one
hundred years after Muḥammad, could never have known anything about
him unless he consulted writings by others, and I am quite sure Muir must
have consulted the works of Muslims, for how else could he know anything
about Muḥammad? And those writers he consulted also lived hundreds of
years after Muḥammad. Now if Muir had studied Al-Qur’ān and
understood the message, then he would not have quoted information from
unauthentic sources, which the Divine Book condemns as idle tales
(Chapter 31 verse 6). Muir followed blindly, and so do those who accept
his writings as authentic, just like a flock of sheep. But as I always say,
when one has blinkers on, it is almost impossible to get one to understand,
especially when they think they know it all. A very sad situation indeed!
Anyway, for many years I had this notion of writing a book on the life of
Muḥammad, but always put it off because I felt that Muslims who claim to
love the Prophet, and believe in the Divine Book would study Al-Qur’ān to
know about his life. How wrong I am, as this person was completely
unaware that Al-Qur’ān contains aspects about the life of the Prophet! The
majority of Muslims read books written by many authors on this very
subject, but almost all these authors quote from other sources and very little
from Al-Qur’ān. That is why most are unaware that the life history of their prophet is in Al-Qur’ān. I hope that this modest effort of mine will open the way for more serious research into the life of Muḥammad from Al-Qur’ān exclusively, by research scholars from the dār al-`ulūms and universities.
Will that happen? I have my doubts.

As stated above, one must study the Divine Book to see how Allāh
explains the life of Muḥammad in numerous verses in His Book. Only
when one studies Al-Qur’ān for oneself seriously will one see and
understand more of his life.

Ahmed Moosa
February 2018

Islamic Heritage of South Asia, Tasawwuf

Haqeeqat-e-Muhammadia – The Reality of Muhammed

Nazeer Ahmed

Translated from Noor ul Haqeeqat

Author: Shah Ismail Qadri al Multani

Compiled by: Prof. Maulana Syed Ataulla Hossaini

Translated from Urdu by: Prof. Dr. Nazeer Ahmed

Note: The following is a translation of definition 71 in the Appendix of the book.

Summary: The blessed Sufis used the term Haqeeqat e Muhammadia for the Reality of Muhammed (pbuh). The Qur’an refers to the Prophet as Noor (heavenly Light) and also “Bashar” (human). The Prophet is Noor with all the particulars of Noor and he is human with all the requirements of being human. The Reality of Muhammed is Nooriat (an attribute of heavenly Light) and the appearance of Muhammed is Bashriat (the attributes of being human).

 

Let us start with a couplet from the Persian master Jami:

Tu Jane Paak Sar Basar Ne Aab wa Khaaq Ay Nazneen

Wallah Zajan Hum Paak Tar Ruhi Fidaak Ay Nazneen  

The term Noor e Muhammadiya is used as such because the first fixity (Ta’yun e Awwal) of dhat (substance) took place in Noor e Muhammadi, may the blessings of God and peace be upon him. In the terminology of the blessed Sufis, the dhat (substance) is called Noor e Muhammadiya in its accepted sense of the first fixity.  The Reality of Muhammed (Haqeeqat e Muhammadi) is the displayer (Mazhar) of the Reality of Ahdiyet (Haqeeqat e Ahdiat). All the other stations and existences whose details will be explained later, are displayers of Noor e Muhammadi.

The relationship of the unqualified divine “I” (Ana) and its dependent attributes (existence, knowledge, illumination, witness) is essentially the same in all creation. The difference is in how they become manifest. The manifestation is greater in the human essence than in the material essence. It is for this reason that the human is called “manifester of the substance” (mazhar e dhat) and other things are called “manifesters” of Names (mazhar e Asma’). Now, among human beings, the persona of Prophet Muhammed is the manifestation of utmost perfection. The meaning of it is that the manifestation of the divine “I” (Ana) and its attributes is most complete here. That is why the first manifestation of divine Essence is called the Reality of Muhammed (Haqeeqat e Muhammadiya) and it is the station of Wahdat.

The Reality of the Prophet is that Light which shone through before the revelation of Asma wa Sifat. It was luminescent before the creation of space and time. From a perspective of creation, he (the Prophet) is the first of creation. From a perspective of appearance, he is the last of the Prophets. Hazrat Abu Huraira narrated that the Prophet said: “I am the first of the Prophets in creation and I am the last to appear from among them”.

It was the Light of the Prophet from which the cosmos was created. He is the actuality (asl) of creation. He is the summary of existence. He is the reason for the existence of the cosmos. Only the Prophet is the summation of the divine Names and Attributes that were revealed in detail in nature. Thus, it was this Light from which the sun and the moon were lit. It was this Light from which were established the divine Throne and the Dominion (Arsh wa Kursi). It was through this Light that the Tablet and the Pen were given their place. Through this Noor the heavens were elevated and it was with this Noor that the eventful world was embellished.

Ho Na Yeh Phool To Bulbul Ka Tarannum Bhi Na Ho

Chamane Dhr MaiN KalyoN ka Tabassum Bhi Na Ho

Yeh Na Saqi Ho Phir Mai Bhi Na Ho, Khum Bhi Na Ho

Bazm e Tawheed Bhi Duniya MaiN Na Ho Tum Bhi Na Ho

Kheema Aflaq Ka Ustada Isee Nam Se Hai

Nabz e Hastee Tapash Amada Isee Nam Se Hai            (Iqbal)

Our Translation:

If it was not for this flower, the melody of the nightingale would not be,

In the garden of timeless Time, the smile of buds would not be,

If there is no wine-bearer, no wine would there be and not the circle of ecstasy,

The assembly of Tawhid would not be, neither would you be,

The canopy of the heavens is held aloft by this very Name,

The pulse of existence accepts its energy from this very Name.         (Iqbal)

 

The stars derived their light from this Noor (Light). From this Noor the buds opened and the flowers emanated their aroma. With the beauty of this Noor, the heavens were decorated. With the intensity of this Noor, hellfire was lit. It was this Noor that descended into the heart of Adam as Light.  This was the Noor that stayed with Adam as genes of the most exalted human. It was this Noor that made Adam worthy of prostration by the angels and then he was sent down to earth to manifest this Noor. At the end, this Noor, this Reality of Muhammed, appeared in the person of Muhammed (pbuh) which is the humanness of Muhammed (bashriat e Muhammadiya) or the substance of Muhammed (dhat e Muhammdiya).

The Reality of Muhammed is Nooriat (Light) and the appearance of Muhammed is Bashriat (humanness). The Reality is not appearance and the appearance is not Reality. Call Reality for what it is and call appearance for what it is. The two are not the same. The particulars of the two are different; so are their requirements. The reality of water is oxygen and hydrogen. The material condition of water is fluid. You cannot take a bath with oxygen and hydrogen as you can with water. The reality of ice is water which is fluid. On the other hand, ice is solid. You can break the ice but you cannot “break” water. Reflect upon this.

Allah has called the Prophet “Noor” (Light) and also “Bashar” (human). For a Muslim it is essential to accept both aspects, Noori as well as Bashari. The Prophet is Noor (heavenly Light) with all the particulars of Noor and he is human with all the requirements of being human. One aspect of the Prophet is “Nooriat” (the attribute of heavenly Light) and the other aspect is Bashriat (humanness). Both are true. To accept the one and reject the other is to reject the injunctions of the Qur’an. Here is what the Qur’an says with clarity about “Nooriat”:

Behold! There has come down a Light from Allah and a perspicuous Book (Al Ma’eda, 5:15).

And here is the clarity in the Qur’an about “Bashriat” (humanness of the Prophet):

Indeed, I am but a human like you (Al Kahf, 18:110).

It is true that there is a dissociation  between Nooriat and Bashriat but there is no opposition between them that would preclude the appearance of both in one entity. Both aspects are apparent with clarity in the light of the Qur’an and the Ahadith.

For a confirmation of Nooriat:

“I am not like any of you. I spend my nights with my Sustainer Who feeds me and quenches my thirst”.    (Mishkat)

For a confirmation of Bashriat:

“During the battle of the Trench, because of starvation, two stones were tied around the blessed stomach (of the Prophet).”    (Shama’eel e Tamidhi)

For a confirmation of Nooriat:

“I was a Prophet when Adam was between clay and water”.       (Tarmidhi)

For a confirmation of Bashriat:

“When he turned forty, he was endowed with Nabuwat and Ba’tha-at (Prophethood) in the cave of Hira.” (Kitab e Seer)

In support of Nooriat:

“I was given all the knowledge of the Beginning and the End”   (Hadith)

In support of Bashriat:

“I do not know what will be done with me, nor (do I know what will be done) with you”.  (Ahqaf, 46:9)

In other words:

Gahey Bertarum A’la Nasheenam

Gahey Ber Pushte Paye Khud Nabeenum      (Sa’di)

Sometimes I look at the heights of the heavens

Sometimes I cannot even see the back if my own foot.

In support of Nooriat:

“There are times when I am in the presence of Allah wherein no angel and no Prophet is present”.  (Hadith0

In support of Bashriat:

Say: “I do not tell you that I have treasures from Allah, or, that I know what is hidden. And I do not tell you that I am an angel”. (An’am, 6:50)

In support of Nooriat:

“You are not the father of any one (any man) among them” (Al Ahzab, 33:40)

In support of Bashriat:

“Indeed, you shall die, so shall they”. (Al Zumr, 39:30).

In support of Nooriat:

“You see them, they are looking towards you but they have no vision”. (Al A’raf, 7:197)

In support of Bashriat:

“When the Prophet (peace be upon him) was happy, his face lighted up like a sliver of the moon” (Sahih Bukhari)

May Allah send His blessings upon our Master, our Beloved, our Intercessor, our Facilitator, our Protector Muhammed (pbuh), whose Light was the first of creation and the last to appear as a mercy to all the worlds and their existence. And peace and blessings be upon his family and his companions.

One must remember it well that the blessed Sufis used the term Haqeeqat e Muhammadia (the Reality of Muhammed) for Wahdat. They did not call it “dhat e Muhammadiya” (the substance of Muhammed). The substance of Muhammed and the Reality of Muhammed are two different things. The manifestation of the Reality of Muhammed occurred with the first tajalli (manifestation).  It was manifest as the Prophet said: “The first entity that Allah created was my Noor”.  (This hadith has been presented beautifully by Zalqani in Sharah e Muahib). The “dhat e Muhammadiya” was revealed fourteen hundred years ago through Hazrat Abdullah and Hazrat Amina. If the Reality of Muhammed and the substance of Muhammed are mixed up, it can lead to kufr and shirk (denial and association with falsehood). Dhat e Muhammadia (the substance of Muhammed) is the Known and Haqeeqat e Muhammadiya (the Reality of Muhammed) is the Knower.  (Mixing up the two) would mean calling the Sustainer the votary and the votary the Sustainer. It is as if we make mandatory (wajib) what is contingent (mumkin) and make contingent what is mandatory.

“Behold! They deny the truth who declare that Jesus, son of Mary is indeed God”.   (Al Maeda, 5:72)

Dhat e Maseeh, the substance of Jesus(pbuh) is not dhat e Haqq, the Essence of God. Similarly, the substance of Muhammed (pbuh) is not the Essence of God. If the substance of Muhammed is considered to be the Reality of Muhammed, it would indeed be a tragic affair. The ignorant ones walked out of the path of correctness due to this confusion. They erased the differentiation between ranks. They discussed these subtle issues on the pulpit and planted doubt and disarray among the Muslim masses. As it is said, “Be misguided and misguide”, they were themselves misguided and misguided others.

The rank of Wahdat or the Reality of Muhammed can certainly be called Noor e Muhammadi (Light of Muhammed). The status (of Noor e Muhammadi) is the same as that of the Reality of Muhammed. Since dhat e Muhammadi (the substance of Muhammed) is complete and perfect, the Perfect Light (Noor e Kamil which is a notion of the perfect divine “I”) appears in it. Then, from this Perfect Light, things are created. Therefore, it is said that things are created from Noor e Muhammadi. That is meaning of “I am from the Noor of Allah and all things are from my Noor” (1).

Some blessed Sufis have called Ai’nul Ayan (Vision of the Visible) or Marbub e Azam (the Great Creation) the Reality of Muhammed. Some others have used the term for a confluence of Ai’nul Ayan (Vision of the Visible) and Tajalli e Azam (the Greatest Manifestation). God willing, we will discuss this when we cover A’yan e Thabita (divine vision of fixity of creation) as well as the Creator and the act of creation.

  • The first thing Allah created was the light of your Prophet from His light, and that light rotated surrounded by His Power for as long as He desired, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else
Islamic Heritage of South Asia, Tasawwuf

The Station of Prophet Muhammed (pbuh) and of the Ranks of the Awliya

Nazeer Ahmed

Translated from Noor ul Haqeeqat

Author: Shah Ismail Qadri al Multani

Arranged by: Prof. Maulana Syed Ataulla Hossaini

Translated from Urdu by: Prof. Dr. Nazeer Ahmed

Summarily, the station of Muhammed (Muqam e Muhammadi) is this: If there be anyone who is worthy of honor after Allah, it is you (O Muhammad). Undoubtedly, the Prophet has the highest and the most exalted station in all creation.  He is in essence the Perfect Human (Insan e Kamil). All the other Perfect Humans are so with qualification. That is why only he is “Khalifat ul Allah” (The regent of Allah) and the others achieve a reflection of this title only as his followers and as those who love him.

There are two categories of obedience to him:

  1. External obedience: This relates to the station of Nabuwwat (Prophethood). By Prophethood the allusion here is to those edicts that the Prophet received from angel Jibril (Gabriel) and transmitted to humankind.
  2. Internal obedience: This relates to the station of Wilayet and Wilayet is that blessing from the Secret of Tawhid which the Prophet received from the direct presence of Allah (swt) without the intervention of Gabriel and then transmitted to humankind. That is why the Arifeen (people of inner knowledge) have said:

“Wilayet has a degree over Nabuwwat”.

One should remember in this saying of the A’rifeen that what is referred to here is “Waliyet e Nabi” not “Wilayet e Wali”. The source of the Wilayet e Wali is the blessing from a Prophet while the source of Wilayet e Nabi is Haqq e taala (the Truth from Allah Most High).  It would be erroneous to assume that the reference is to Wilayet e Wali.

There are two kinds of Wilayet:

  1. Wilayet e Amma (The common Wilayet): This is for all the people.
  2. Wilayet e Qassa (The select Wilayet): This is reserved for those who have attained union with the Truth (Waseel e Haq). The station of Fana (annihilation in the presence of God) is its lowest level and the highest station is that Allah swt manifests His Asma wa Sifat (Names and Attributes) through knowledge, certainty and state (Hal) and empowers a Wali to demonstrate their impressions and their effects and makes him a safe keeper of his Asma wa Sifat. To achieve this rank, perfect obedience to the Prophet, following the etiquette of the righteous, and the love of the Awliya are essential. Without these it is futile to aspire to Wilayet e Khasa (the Select Wilayet).

The Awliya, whether they have received Wilayet e Amma or Wilayet e Qassa, are called Men and Women of Allah (Rijal ullah). It is about them that the Qur’an says:

“Those people whom neither trade nor transaction take away from remembrance of Allah”. (The Qur’an, Al Noor 24:37)

Such people have appeared in every age and will continue to appear in the future. The cosmos is anchored with them. They are means for the transmission of Grace between the Sustainer and the votary. They are gifted with the powers for the execution and arrangement of activities in the created world. It rains with their baraka (blessing), crops grow, towns and villages are settled and thrive. The doors to success and victory are opened through them. Revolutions in nations appear and the affairs of men and women are disrupted through them. Times change through them.

There are two kinds of Awliya:

  1. Those Awliya who are visible: They are given the responsibility for serving and implementing divine Laws. They are recognized in society as scholars of Truth (Ulma e Haq). They are honored and respected as appropriate. It is their way to call what is right as right and what is wrong as wrong. They are the standard bears of truth on the pulpit and in positions of power. Even the errors they make in their Ijtehad have goodness in them. Whoever is guiding and leading humankind towards good, to whatever degree he/she is doing it, is a Waliallah to that degree.
  2. The hidden Awliya: They are given the responsibility for the organization and arrangement of the affairs of creation. They are hidden from the eyes of others. They are engaged in service and they are enriched by their service. They are called “Rijal ul Gaib”. Among them are some who taste martyrdom while walking on the path of prophets and thereby enter the hidden station of the Most Compassionate. They are not recognized and their characteristics cannot be described even though they are human. Among them are some who stay only in their own abodes. In their perception, they take on the shape of any human. Sometimes they convey information from that which is hidden. Some among them roam the world, sometimes visible, sometimes hidden. They even talk to people and answer their questions. Usually, such people live in the forests, mountains or by riverside. However, there are also some who live in cities with all the constraints and requirements of civil society. They live in homes according to their financial ability. They marry , fall sick, get cured, have friends and enemies. They are envied and honored, they are dishonored and punished. They bear the punishments with patience and this patience elevates their rank. Allah conceals their state from the eyes of people. It is about them that it was declared:

“My friends area hidden under my mantle; no one but Me knows them”.

 

There are five ranks of the hidden Awliya:

  • Aqlab (The Spiritual Poles or the Guiding Poles)

This is the first and a large category of Awliya. In every age, there is a Qutub in the world who is called Qutub e Alam (the Spiritual Pole of the world), Qutub e Irshad (the Spoken Pole), Qutub e Madar (The Anchor Pole), Qutub ul Aqtab (the Pole of the Poles), Qutub e Jehan (The Pole of the world) and Jehangir e Alam (the Conqueror of the World). The higher world as well the lower world is under his arrangement. The entire world stands with his blessings. His vision is on the Will of Allah. He understands fully the signs of the heavenly Will and arranges things in accordance with it. There are spiritual guides under him who are delegated to towns and settlements. Whether his eyes are open or closed, his heart is always open. He sees with the Light of Muhammed that shines in his heart all the time.  Progress and decay are under the Spiritual Poles and the Appointed Awliya. The station of Qutbiyet has sixteen worlds one of which is the duniya (this world) and akhirat (the afterlife).

 

  • Ghouse (Those who succor humankind)

Some elders have equated Ghouse and Qutub. However, Mohiuddin Ibn Arabi has distinguished between the two. The permission for Ghousiat (the ability to provide spiritual succor to the afflicted) was given to no one but Shaikh Abdel Qader Jeelani. The ability to provide spiritual succor and listening to supplications is the specific attribute of a Ghouse. It is stated in Jamia Usul e Aqliya that the term Ghouse is used only because of the ability to listen to the supplication of the afflicted.

  • Amameen (The lieutenants of the Pole of the Spiritual Poles)

It is as if the Qutub ul Aqtab (the Pole of the Spiritual Poles) has two viziers who stand on either side of him and arrange in order the higher and the lower worlds. When the Qutub ul Aqtab passed away, his place is taken by one of the Amameen as is experienced with the mundane world of turmoil.

  • Awtad (The four Spiritual Pillars)

There are four Awtad who are stationed in the four directions. Allah has established them like mountains in the four corners of the world for its hidden order and arrangement as He has stated:

“Have We not spread out the earth and anchored it with mountains?” (Naba’, 78:6-7)

  • Abdal (The seven Awliya entrusted with Wilayet)

These are also called “Badla’”. There are seven of them and are assigned to seven domains. Each of them is also called “Qutub e Aqleem” (The spiritual pole of the domain).

 

It is easier to under the Qa-eem ul Wilayet (the living upholder of Wilayet) after one comprehends these categories and ranks of the Awliya. What is meant by “Qa-eem ul Wilayet” is that Perfect Person who is Qutub ul Aqtab (Pole of Spiritual Poles). It is through the Perfect Human that Allah swt protects the world and His creation just as the royal treasury is guarded by the royal seal and no one has the courage to open it without royal permission. Similarly, the Perfect Human is the seal of Allah. When the seal of the treasury is broken, it is broken and its contents are dispersed. In the same way “Qa-eemul Wilayet” is for this world at the station of a seal. When this seal is broken and Qa-eemul Wilayet is dead and is not replaced, then the tajalliyat (heavenly manifestations) in the world will end and go into the afterlife. The life of the world will rolled up and Qiyamat (the Day of Judgment) will be established.

 

 

 

Islamic Heritage of South Asia, Tasawwuf

Haqeeqat e Insaani and Haqeeqat e Muhammadi

Nazeer Ahmed

Haqeeqat e Insaani & Haqeeqat e Muhammadi

The Reality of humankind and the Reality of Muhammed (pbuh)

A Sufi Spiritual Cosmology

Maulana Syed Moeenuddin Shah Qadri, Hyderabad, Deccan

Translated from Urdu by Prof. Dr. Nazeer Ahmed

Bimillahir Rahmanir Rahim (In the Name of God, Most Gracious, Most Merciful).

Definitions and Vocabulary

Alam e Sagheer The compressed (small) universe, a reference to humankind
Aql e Awwal The First Intellect; the First Reason
Arsh The Throne of Allah
Asma e Husna The most beautiful Names of Allah
Asma wa Sifat The Names and Attributes of Allah
Bashar Human
Bashariyet Humanness; humanity
Batini Hidden
Dhat Essence
Haqeeqat Reality
Haqeeqat e Insani The Reality of the human
Hudoos Adversity
Insaan The human
Insaan e Kabir A great human being
Khalifa                        Regent, deputy, a reflector of divine light

Qutub                          The spiritual axis (pole) of an age
Khalq Created
Kursi The “Throne” of Allah
Luh The heavenly Tablet
Nabuwwat Prophethood
Nafs Self; Soul
Qalam The heavenly Pen
Ruh The Spirit
Sifat e Ilahiya Divine attributes
Ta’yun e Awwal The First Fixity
Wajud Existence
Wujoob According to divine Law
Zahiri Manifest; visible

Zuhoor e atem            The most perfect reflection (a reference to the human)

Summary: This discourse presents a spiritual cosmology of the Sufis. It addresses the questions: What is the Reality of humankind? What is the Reality of Muhammed (pbuh)? Who are the inheritors of this Reality after the last Prophet?

Summarily, Allah is the Source of Reality. The Reality of humankind is the Ruh (the Spirit). The Reality of all creation is the first ray of Light that emerged from the presence of Allah. It is called the “Light of Muhammed” or “Noor e Muhammadi”.  Other names for this Reality are Aql e Awwal (the First Intellect or the First Reason), Nur e Nabuwwat (the Light of Prophecy) and Barzaq e Kubra (the Great Bridge).

Discourse:

Peace and Blessings be upon our Prophet Muhammed. May Allah shower His blessings upon each one of you.

The topic for today is Haqeeqat e Insani (The Reality of Humankind). The human is the quintessence (the summary ) of the universe. As Shaikh al Akbar Ibn al Arabi has explained, if you wish to see the details of the human, look into the universe. If you wish to see a summary of the universe, look into the human. Creation to the human is as the body is to the spirit. In other words, if the universe is the body, the human is its spirit.

Looking at oneself in a mirror is different from looking at oneself in reality. When Allah wished to reflect His Most Beautiful Names (Asma ul Husna) in a mirror that had the capability to accept His Light and be its reflector. Allah willed that He would look at Himself. This required a mirror that had the capability to manifest His Most Beautiful Names (Asma ul Husna). So, He created the human.

The Asma’ ul Husna of Allah are 99. Each one manifests an attribute (Sifat) of Allah. It is not possible to reflect all the Sifats in a single human being. Each person becomes a reflector of one Sifat. For instance, one person may be an alim reflecting the attribute of Alim. Another may be a wise person reflecting the divine attribute of wisdom. Yet another person may be loving and compassionate and be a reflector of the divine attributes of love and compassion. And so on.

Allah originated the cosmos, created the human and made Adam His khalifa. His Sunnah manifested this way: First the body was perfected so that it had the capacity to accept the Ruh. Allah said: Fa idha sawwatuhu wa nafaqhtu manhu fi ruhi (When I had perfected it and infused into it my Ruh- Surah Al Baqra). First I made a decision and increased the capability of the body so much that it would have the capability to accept the Ruh from Allah. Adam became the carrier of the Ruh from Allalh.

Adam is the Ruh of the universe. When Adam had developed the capability to accept it, Allah infused His Ruh into him. What does it mean to say infuse My Ruh? It means the reflection of His dhat and sifat upon Adam. The decision had been made, Adam accepted this Trust and became the custodian of the Asma and Sifat of Allah. The human became a reflector of sifat e ilahiya. The human is not the owner of these heavenly sifat, only their custodian. That is why in ancient times they used to call the kings, “shadows of God upon earth” (zillallah).

Just as there are heavenly sifat in Allah, there are similar sifat in the human, except that the human sifat are bestowed whereas the sifat of Allah are from His own essence.  The sifat are with the human only by divine Grace. Examples are: Hayyun (the Living), Samee’ (the Hearing) and Baseer (the Seeing). We are also living, hearing and seeing. The difference is that the human is dependent on Allah for his life, sight and hearing. Allah is not dependent on anyone. He is Self-sufficient.

The heavenly sifat are reflected and exhibited through the Nafs of the human. However, the heavenly attribute Hayyun (the Living) is entirely different from human living (human life). His Hearing and His Seeing are different from our hearing and our seeing. Because of this difference His Wujuub (Law) is our Hudoos (trial). In other words, He always is and always will be (independent of time). By contrast our life is transient (time dependent) and the sifat that we exhibit are temporary and are with us only as long as we are alive.

Allah attached the sifat of the individual with his Nafs (self). He divided the world into what is hidden and what is manifest. He showed His own attributes of wrath and forgiveness. He immersed the world in happiness as well as sadness, hope as well as fear. He manifested Jalal and Jamal. It is the presence of these opposed attributes that are alluded to in the statement in the Qur’an that the human was made “with both hands”.

Let us explain. The sifat of Allah have in them acceptance and rejection. In other words, Allah can be happy with you or inflict His wrath upon you. Similarly, He attached the same sifat to our persona. The difference is that the human sifat are transient. Allah’s sifat are eternal. Our sifat are given to us as gifts. His are a part of His essence. This is what is meant when Allah interrogates Iblis: “What prevented you from bowing before the one whom I made with both hands?”

The opposites in sifat are aggregated in Adam. On the one hand are the sifat that are a reflection of divine attributes. On the other hand are the worldly attributes. The “two hands” mean that in the human there is the reflection of the transcendent Truth from God and also that of mundane creation from this world. Adam in his manifestation has the appearance of khalq (creation) and in his hidden self has the appearance of Haqq.

The human has a “face” that is visible and a “face” that is hidden. By a “face” that is hidden means your essence. “Batini surat” (the hidden face) is your Ruh. Adam in his manifest self has the face of khalq (created being) and in his hidden self has Surat e Haqq (“face” of the Truth). “ Surat e Haqq” means that the reflection of divine attributes has been infused into Adam.  This is what made him worthy of Khilafat (regency). Every atom in the universe exhibits Haqq (the Truth). If the Haqq was not there, then the visible world would have no existence and it would not make its appearance.

The divine attributes show up in every atom commensurate with its ability. You see the trees and the hills as they reflect divine attributes. This is how He shows them to you.   Allah said He is the Light of all creation. Allahu Noorus Samawati wal Ard (God is the Light of the heavens and the earth). Noor is Light. It is through this Light that you see the things of the world. They reflect Allah’s Noor according to their capability. If this reflection was not there then nothing would exist.

The human is “zuhoor e atem”, meaning, he is the most perfect reflection of Allah’s attributes. The attributes manifest in the human are not to be found anywhere else. In other words, the “shadow of Allah” or the “reflection of Allah” that is in the human is not to be found in anything else in the cosmos. No creation except the human has the honor of representing the divine attributes in their totality. You read in Surah al Baqra: “And We taught Adam all the Names”.  Adam became the reflector of all the heavenly attributes.

Allah cast His light on Adam and Adam accepted the Trust. This gave Adam a rank above the angels. Just as “Allah” is the compendium of all the Asma e Ilahi (Names of Allah), Insan is the compendium of “sifat e ilahiyat” (divinely attributes).

You will not find all the divinely attributes in a single individual. The reference is to all of humankind, together. One person may reflect the attribute of “Rahim”, another may reflect the attribute of “Alim”.

If the cosmos reflects the divine attributes whose compendium is the name “Allah”, then it is logical and appropriate to say that rightfully only the human reflects those attributes and it is the reality of the human that is manifest in the universe. The reflection of the human os in all the universe.  For that reason the universe is a reflector of “sifat e ilayi” (the heavenly attributes). It is the reality of the human that is manifest in nature. The universe shows the details of human reality. And the human is the sum total of the details found in the universe. That why the universe is called “Insan e Kabir” (the totality of the human) and the human is called “Alam e sagheer” (the little universe or the compendium of the universe).

The reality of the human is reflected in detail in the universe and the sum total of the universe in reflected in the human. Whatever is in nature, it is present in the human as a sum total.

A different topic starts from here and that is Haqeeqat e Muhammadi (the Reality of Muhammed).

The Reality of Muhammed is the essence of the reality of the human. Haqeeqat e Muhammadi is the first descent of divine Light. This is the station of wahdat. The Prophet said: “The first entity that Allah created was my Light.” Another Hadith says, “ I was a Nabi when Adam was between clay and water.” He was there before there was space-time. He is the first of creation, the most perfect of all entities. He is the first from a perspective of creation and the last from a perspective of manifestation. From a perspective of reality, he is the First Reality, the Frst Fixity (Ta’yun e Awwal), the Greatest Bridge (Barzaq e Kubra), the connection between what is hidden and what is manifest (Rabita Bain az Zuhoor wal Butoon). He is the first Light that was lit and from it was created all cosmos. He is the summary of what exists. He is the soul of the universe. He is the summation of the Jamal (Beauty and Grace) that is manifest in detail in the cosmos. He is the First Reason (Aql e Awwal). He is the Light of the Prophethood. He is the essence of Adam. He is the essence of all the prophets. Just as the creation of the universe was completed with the creation of Adam, the perfection of humankind was completed with him. He is that Light that was manifest before the Asma wa Sifat of Allah. In other words, Wahdat precedes Wahdaniyet (The onset of His Light came before the revelation of His Names and Attributes). He is the Reality of the cosmos.

Allah created the Noor and from the Noor created the entire universe. Noor e Muhammed is the map for the creation of the cosmos. Aql e Awwal (the first Intellect) is to the edifice of spirituality (Ruhaniyet) is like that of an architect to a structure. The materials that are required for a construction of the structure are in accordance with the plan. The plan takes shape in the mind of the architect before it is constructed. The execution of the work is in accordance with the plan. When Allah conceived of the spiritual world and created the material world, He extracted the light of prophecy (Noor e Nabuwwat)  from the First Intellect (Aql e Awwal) just as the map of a structure emerges from the concept of the architect. It was this Noor that illuminated the moon and the sun. It was this Noor that used to construct the Arsh wa Kursi, Luh wa kalam (the heavenly Seat and the Throne, the Celestial Tablet and the Celestial Pen). It was this Noor that was used to illuminate the sky with stars. And it was this Noor that was used to spread out the earths.

This is the Reality of Muhammed. The Ruh e Rabbani was infused  into Adam as an Amana (Trust). In a series from Adam, it came into this world through Hazrat Amina and took on the face of Muhammed (pbuh). This was not the Haqeeqat of Muhammed. It was his Bashariyet (human form) that that was sent for completion of Nabuwwat (prophethood). All the prophets are the detailed exposition of Muhammed. Muhammed is the summation of the perfection of all the prophets. If we wish to see the details, you look at Adam, Noah, Yusuf, Ibrahim, Musa and Isa (peace be upon them) but if you wish to see the totality of their perfections you look at Muhammed (pbuh). If you look at the details, you see Adam, Yusuf, Ibrahim, Musa and the prophets.

The earth was spread out and populated with the Noor Rabbani (the Light from the Creator) that came into the world as a Trust in the heart of Adam. Passed on through generations it was born through Bibi Amina (peace be upon her), took on the “face” of Muhammed, May Allah send His salawat on Muhammed and his family and his companions and peace and blessings be upon them. This is how Allah originated the spiritual world. When the heavenly Light entered the body of Muhammed (pbuh) he took on the face of a Bashar. When the Prophet appeared, he was asked to proclaim to the Meccans that he was a Bashar like them. This completed the creation of the cosmos.

Why did the Prophet appear in the mold of a Bashar? If he were not to appear in his “Bashari Libas” (human cloak) you would not be able to see him. When the responsibility if Nabuwwat was placed on him, it became mandatory that he convey the message of Allah to people. He appeared in Bashari form so that people may look at him. It was not his Haqeeqat (Reality); it was his Bashariyet (humanness). All the Asma wa Sifat (Names and Attributes) are collectively reflected in his Bashari (human) appearance so that those who “look” at him may reach their destination, which is to witness the divine Asma wa Sifat. We are not fortunate to have seen him but the Companions did and whoever saw his “face” witnessed all the Asma wa Sifat.

Only a person who can see both aspects can claim to have seen the Prophet. He should see both Bashariyet (humanness) and Haqeeqat (the Reality). He should “see” both Bashar e Muhammadi and Haqeeqat e Muhammadi. Allah has cautioned in the Quran: “They look towards you but they see nothing”.  The physical aspects of the Prophet were Bashari. These Bashari aspects are Signs. The proclamation of faith says “A’bduhu wa Rasooluhi”. You are unfortunate if you look only at Bashariyet and forget the Haqeeqat.

The Awliya

Now, a few words about the manifestation of Haqeeqat e Muhammadiyah through the times. Allah determined that there be a Khalifa on earth. First, there was Adam. After him, (to maintain continuity) it was mandated that there be a Khalifa in every age. These were the Anbiya (prophets). It is a requirement that the Khalifa command a close relationship with his people so that they attain spiritual perfection through him. Only through a close connection can a prophet discharge his mandate to be the Khalifa.

Who are the inheritors of the Prophets? Social conditions change. People through the ages do not possess the same capabilities.  Their environment changes. For instance, the beauty of Yusuf (Joseph) was his Sign of prophethood in an age when beauty was most valued in Egypt. In another age, magicians were accorded respect and Allah bestowed upon Moses the ability to vanquish the magicians. At the time of Eesa (Jesus) it was healing. Thus, every Prophet had his own evidence for his prophethood. A manifestation of Haqeeqat e Muhammed in its perfection was not possible in earlier times as the conditions were not right for this manifestation.

Prophet Muhammed was the last Nabi. He was a Nabi “before” Adam but his manifestation in world history was in later times. There will be no Nabi after him. If there is no Nabi then who will inherit the Khilafat?

At the termination of Nabuwwat (Prophethood), the spiritual mantle was passed onto the Awliya. The Awliya became inheritors of Khilafat. The Khulfa e Rashideen, Abu Bakr, Omar, Uthman and Ali (may Allah be pleased with them) were Awliya of such stature that there was no Wali like them.   They were at once Khalifa and Wali. After the period of Khulfa e Rashidoon, the Khilafat passed onto Qutubs. In every age there is a Qutub (spiritual pole). As to who is the Qutub of an age, we may not know but the Qutubiyet does not end. It is as if they are shadows (zilli) of al Insan ul Kamil (the perfect human) on earth. They maintain the Khilafat through their love of the Prophet and following his seerah (path). They occupy the positions of divine regency and Prophetic representation. They are ulema e batin (scholars of the hidden sciences). They are attainers of ma’rifat e ilahi (gnostic inner knowledge). They are the inheritors of the Prophet.

The distinction of a human is in ma’rifat e ilahi (inner knowledge of the divine). The manifestation of human perfection is in the knowledge of Allah’s subtle ways which is acquired  through Bashari faculties.  The perfection of Khilafat and the perfection of the human is predicated on the perfection of ma’rifat.

Ma’rifat is to “know” Allah. It is an endless road. But a salik (seeker of truth) must embark on this road to witness the Light of His Asma wa Sifat. Be aware, however, that you cannot see the Noor of His dhat (the Light of His Essence); it is the last destination of only the prophets.

The perfection of a salik (wayfarer in a search for the Truth) is in ma’rifat. The salik accepts the multiplicity of fixities, keeps himself away from mundane attributes (sifat e Bashari), gets close to truth and reality, becomes worthy of tajalli e dhat (the manifestation of the Essence) and becomes a reflector of the most beautiful heavenly attributes (sifat e ilahi). He advances with humility to wear the crown of Khilafat, becomes a means for the perfection of others as if he is a guide for both worlds and discharges the responsibilities of a servant of God. Indeed, he attains the station of ubudiyet (divine servanthood), discharges his responsibilities at all stations and becomes their safekeeper. His reality becomes illuminated.  Sharia becomes his lamp, reality his ultimate destination.  Such a human is a “walking-talking” picture of akhlaq e ilahi (sublime heavenly  character) and becomes means of compassion and grace for people of the world. It is in his honor that Allah (swt) says: “And we bestowed upon him Noor and he carries it with him as he walks among people”.

The closeness to Allah is through Ma’rifat e Ilahi. The salik traverses his stations, experiences Sifat e Ilahi, becomes worthy of khilafat and a means for the perfection of others. In other words, he becomes a guide for both worlds and discharges the responsibilities of servanthood. For instance, after he donned the rope of khwajagan, Hazrat Abdel Khader Jeelani became a means for the perfection of people. He trained his mureeds (students) and they radiated out throughout the world. Such is the khilafat that is bestowed by Allah swt. Such is the khilafat that is continuous and will last until the end of time when the Mahdi (peace be upon him) will appear.

 

 

Islamic Heritage of South Asia

How Tipu Sultan & Hyder Ali Influenced America’s war of Independence

Nazeer Ahmed

 

International Seminar, Saturday July 16, 2022, 11 am EST (NY), 8.30 pm IST (Bangalore)

Zoom Link:

https://us02web.zoom.us/j/85333203318?pwd=ZGd2TE0wOVdzVlpqdGxxOFBOK2xBZz09

Meeting ID: 853 3320 3318; Passcode: 866402

 

Contact:

Razi Raziuddin:+1-(301)-788-8884(razi24@hotmail.com);

Rafat Husain:+1-(301)-869-8780(rafathusain@hotmail.com)

Mirza Faisal Beg:+1-(516)-306-3939(faisalbeg@gmail.com)

 

All previous Events’ YouTube Videos:
https://www.youtube.com/channel/UCzMYsuijG4WLsosy1uj5MCg/videos

 

 

Islamic Heritage of South Asia

Online Science & Math Education

Nazeer Ahmed

Online Science Education

 

ONLINE SCIENCE EDUCATION

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HIGH SCHOOL AND PRE-UNIVERSITY STUDENTS AROUND THE WORLD

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 RANKSTUDENTS.COM is a free Learning Management System (LMS) to encourage children around the world to take up the study of Science and Mathematics. It was developed by a NASA Scientist, Prof. Dr. Nazeer Ahmed, BE (Mysore), MS (Caltech), AeE (Caltech), PhD (Cornell), MBA (Rider), PE (CA).

Students learn through practice. This LMS offers more than 70,000 questions, answers and answer explanations in Physics, Mathematics, Chemistry and Biology. The questions are taken from the highly competitive JEE, JEE advanced, NEET, high school and pre-university examinations in India. The material is applicable to Science and Math studies, including pre-medical and pre-engineering, anywhere in the world.

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Islamic Heritage of South Asia, Tasawwuf

Tanazzulat: (The Descent of Divine Grace) – Insan (The Human)

Nazeer Ahmed

Book: NOOR UL HAQEEQAT

Author: Shaikh Shah Syed Ismail Qadiri al Multani

Transmitter: Shaikh Badashah Qadiri

Compiled by: Prof. Mevlana Syed Ataulla Hussaini

Translated and condensed from Urdu by Prof. Dr. Nazeer Ahmed

Summary

Allah created the human to manifest His Asma wa Sifat (Names and Attributes). Allah created the human “with two hands”, meaning, with Jalal wa Jamal (beauty as well as majesty). All other creation was created “with one hand”, meaning, they manifest but a single attribute of Allah and they praise Him with that attribute. Allah created Iblis to manifest His attribute of “Al Mudill”.

KNOW THAT the sixth descent of Divine Grace (Tanazzul)  is Insan (the human). The meaning of Insan is “a body with sight”. When this body can see everything with its hidden eye but cannot see itself, it is said that it is “the human”.

In the station of Wahdat, Reality was manifest in Unicity and multiplicity was hidden. Then, as Reality was made manifest in its multiplicity, the multiplicity took over and Unicity was concealed.

God willed that He manifest His Essence as an integrated whole in an entity which would at once be a compendium of light as well as darkness, hidden as well as the manifest, visible as well as the invisible. There was no creation that was a corpus of perfections and attributes and was at the same time a reflector of Divine Names. The other creation reflected only specific aspects of divine attributes according to their fixities. Hence, Allah created the human as a compendium of all existence that has come into being since the beginning and will continue to come into being till eternity.  For this reason, the human is also called “Jahan e sagheer” (The small universe).   

The human is the Khalifa (regent) on earth and a Khalifa has a rank higher than the creation over which he exercises his khilafat (regency) and has authority over it. Whatever grace reaches the cosmos does so because of the inherent sanctity of the human. That is why the angels prostrated before the human even though he was created only after the angels were created. The human is the purpose for the creation of the universe. For this reason, he  is also called “Illat e Ghayi” (the real purpose) of the universe.

Allah created the human “with both hands”. In other words, the human was created with both Jalal and Jamal (beauty as well as majesty).  The rest of the universe was created “with one hand”. The angels did not understand this subtlety. Therefore, they said:

“Will you create one
Who will make mischief and shed blood,
While we extol You, praise You, and sanctify You?”

The angels could not understand that they praise Allah only with the one attribute they knew while Allah has many Names and attributes that the angels are not even aware of.

Allah created Adam as “Insan e Kamil” (a perfect human being) and taught him all the names because the perfect man becomes a reflector of the Dhat (Essence) which is the sum total of all the Asma wa Sifat (divine Names and attributes), Therefore, his praise is higher than the praise of the angels. Allah gathered all the angels and asked them to name the names of entities in the cosmos. In other words He called them to name the Names that are manifest in the cosmos and with which the cosmos praises Him. The angels were not haughty; they excused themselves. Adam recited all the Names, thereby demonstrating his superiority over the angels. All the angels bowed before Adam except Iblis. He was haughty and conceited.

And when We commanded the angels
To prostrate before Adam,
They prostrated, except Iblis.
He refused and was arrogant,
And he was of the disbelievers.

Iblis construed Adam as made of clay. He did not know that the Dhat (divine Essence) was made manifest in him with all the Names and attributes. Adam was also a compendium and manifestation of all the appropriate attributes of the cosmos. Iblis showed his haughtiness towards Adam which he should not have and because of it he was repudiated by Allah.

Iblis was a jinn and was a personification of evil. It is impossible that anything but evil emerge from him. He said: “O my Lord! I swear by your honor! I will for sure mislead and deceive the human”. Iblis accepted this task of misleading the human so that the attribute “Al Mudil” (the Abaser) would be made manifest.

The human is a compendium of all the Asma (the divine Names) in his intrinsic self but in the open he is a guide to the divine path. Therefore, Allah made Satan the enemy of the human. The Insan e Kamil (the perfect man or the Wali) does not follow anything but the guidance from Allah. Even when he does something wrong, he asks for forgiveness. This is the result of divine guidance. It is a manifestation of the divine attribute of forgiveness.

When an Insan e Kamil (the perfect man, Wali) dies, immediately, another one takes his place so that the world may continue. When there is no Insan e Kamil and Wilayet (the continuity of Awliyah) disappears, the Day of Judgment will arrive.

The angels bowed before the human but this bow becomes a burden on the hapless human even if he is in great numbers. That is because he becomes a follower of Iblis and follows his commands. The angels are under him but they do not prevent him from doing wrong. Similarly, when the human does good, the angels are happy but Satan is unhappy. The footsteps of Satan lead to disbelief and Shirk. In this state, the human retains only his face; in his deeds he becomes an animal and falls into the abyss of Asfala Safileen (the lowest of the low),

Wa Sallallahu Ta’la A’la Khair e Khalqhe Sayyidina Muhammed Wa Ala Alehi Wa Sahbihe Ajmaeen. Be Rahmitika Ya Arhamar Rahimeen. 

Islamic Heritage of South Asia, Tasawwuf

Tanazzulat: (The Descent of Divine) A’lame Amthal (The Realm of Similes)

Nazeer Ahmed

Book: NOOR UL HAQEEQAT

Author: Shaikh Shah Syed Ismail Qadiri al Multani

Transmitter: Shaikh Badashah Qadiri

Compiled by: Prof. Mevlana Syed Ataulla Hussaini

Translated and condensed from Urdu by Prof. Dr. Nazeer Ahmed

The fourth Tanazzul is Alam e Mithal (The domain of similarities). This is a subtle bridge-world between Ajsam (entities) and Arwah (the Spirits/ the angels). It is also called Alam e Barzaq (the bridge-world), Alam e khayal (the world of imagination), Alam e Dil (the world of the heart). This is the world of the Spirit. It is a treasure of Light. It is similar to a material treasure in that it can be felt and measured. And it is similar to the treasure of sanctified thought in that it is Light itself. In other words, despite it being measurable and similarity to materiality it is similar to the Spirit because it cannot be broken up, grown or captured.

The reason Alam e Mithal is named as such is that this world is similar to Alam e Ajsam and everything in Alam e Ajsam has a similarity to an entity in Alam e Mithal. Everything makes its first appearance in divine knowledge in Alam e Mithal and is then created in Alam e Ajsam.

There are two categories of Alam e Mithal:

  1. The first is the category whose appearance is not conditional upon mental exertion. It is called Khayal e Munfasil (Separated thought), Mithal e Munfasil (Separated similarity), Mithal e Mutlaq (Unconstrained or independent similarity), Khayal e Mutlaq (Unconstrained or independent thought).
  2. The second is the category whose appearance is conditional upon mental exertion. It is called Khayal e Mutassil (connected or dependent thought), Mithal e Mutassil (connected similarity), Mithal e Muqayyad (constrained similarity), Khayal e Muqayyad (constrained thought).

Alam e Mufassil (the connected world) is a world of subtle existence in which the Ajsam (bodies) receive the Arwah (the Spirits) and the Arwah (the Spirits) receive the body. It is in this world that Hazrath Jibreel (as) appeared before the Prophet as an honored person transmitting the divine message. It is in this world that Khizar (as), the blessed Prophets and the Awliyah appear. Izrael (as) also appears before a dying person in this world and the Ruh (Spirit) moves into this domain after death. The interrogations of Munkir and Nakir and the joys and punishment of the grave are also done in this domain. For this reason, this domain is also called “the domain of the grave”. On the Judgement Day these are the Ajsam (entities) who will be resurrected individually. These Ajsam (entities) will be very subtle. It is in this world that the people of Jannat will enjoy the fruits of their good deeds even though the deeds, as the primary source are absent, their realities will be manifest as treasures. For instance, in the Manfasal (separated thoughts) the bad deeds will appear as scorpians, serpents and fire. Some bad deeds like fornication, even though they give pleasures in this world, will appear in their reality as “fire that burns”.

In this world, deeds appear in different forms. For instance, the good deeds will be like rides (like horses) and they carry the doer towards Jannat. On the other hand, the bad deeds will ride on the person. The good deeds will stand at the station of intervention (Maqam w Shifa) and speak up for the doer. The bad deeds will haunt the doer. Similarly, the deviant beliefs will become fire and burn the heart.

The constrained similarity surfaces when the constraining power acts. Example: The appearances that are seen in dreams.

  1. Sometimes these appearances are in accordance with realities that are present. Such appearances do not require an interpretation or explanation because what is seen reflects what happens. These are (Ru’a-e-Sadiqa) truthful sights. Hazrath Aisha (r) said that in the early stages of his Prophethood, Prophet Muhammed witnessed such truthful sights. In other words, whatever dreams he had, they appeared as if the light of the dawn and whatever he saw had no defect or doubt in it and it did not require an interpretation or elaboration. The truthful dreams are called “Ru’ya e Saleha” (the virtuous sights) “Ru’ya e Sadiqa” (truthful sights) and “mubasshirat” (the good sights).
  2. Sometimes the dreams, even though they are consistent with present realities, appear as something different. These require an interpretation. Therefore, the reality of the appearance will be its interpretation. Example: The Prophet (pbuh) saw knowledge as milk and faith as a Hazrath Ibrahim (pbuh) saw himself slaughtering his son Hazrath Ismael whose interpretation was to slaughter a lamb. 

Then, there are the dreams that require interpretation. For instance, Hazrath Yusuf saw in his dream that eleven stars and the sun and the moon were prostrating before him. The interpretation of the eleven stars were his brothers. The sun and the moon were his father and mother. This portion of the dream was explained. But the prostration did not happen physically; it was allegorical because his brothers, father and mother became dependent on him.Sometimes the faces in the dreams are entirely different from reality. There is no similarity either in wakeful hours or in the hidden world, for instance, the dreams of mad people, patients with mental disease and ordinary folks. This is because the angelic world is higher than the corporeal world in its existence and rank and the help that the corporeal world receives has been delegated to the angels. Because of their essential differences, the corporeal bodes and the angels cannot be one because the one (the body) is the entity that carries the rider and the other (the angel) is the rider. Therefore, God has made Alam e Amthal (the world of similarities) as a bridge between Alam e Arwah (the angelic world) and Alam e Ajam (the corporeal world) so that they two can interact.

Similarly, Ruh e Inani (the human spirit) and Jism e Insani (the human body) are different and camaraderie between the two is forbidden. Therefore, Allah created the Nafs e Haywani (the animalistic self) as a bridge between the spirit and the body. The power that comes with the ruh e haywani gets into different parts of the body according to their capabilities and acts as the “rider” on them. In this respect the animalistic self is similar to the spirit in as much as both are spread out over the entire body and both control the actions of the body (although in opposite directions). 

It is not a secret that the bridge in which the Arwah (the spirit or the angels) live in the afterlife in different from the bridge between the spirit and the body in this world. The stations of existence are different in descent and ascent. The station that was before an entity came into this world is one from the Tanzzulat (stations of descent) which is called “Awwaliyet” (what was there in the beginning). The station after death is one from the stations of exit and is called “Akhira” (what comes after or afterlife).

In Barzaq e Akhir (the bridge of afterlife), faces are appended to the Arwah (the spirits) in accordance with the deeds of this world. This is opposed to the faces in Barzaq e Awwal (the bridge before this life). In their similarity they are one (they refer to the same human) but in their manifestation they become a reflection one of the other. Barzaq e Awwal is called “Ghaib e Imkan” (The hidden that is possible to witness) because it is possible to witness it. The other Barzaq is called “Ghaib e Mahal” (the hidden that is not possible) because its witness is forbidden. The first bridge is unveiled on a large number of people; the second on only a few.

Islamic Heritage of South Asia, Tasawwuf

TANAZZULAT- (THE DESCENT OF DIVINE GRACE) – A’lam e Ajsam

Nazeer Ahmed

Book: NOOR UL HAQEEQAT

Author: Shaikh Shah Syed Ismail Qadiri al Multani

Transmitter: Shaikh Badashah Qadiri

Compiled by: Prof. Mevlana Syed Ataulla Hussaini

Translated and condensed from Urdu by Prof. Dr. Nazeer Ahmed

The fifth Tanazzul is Alam e Ajsam (The world of structures, entities or bodies). It is also called Alam e Shahadat (The world of witness).

The Ajsam (entities) are of two kinds:

  1. ‘Uluyiyat (the higher structures). Examples: Arsh wa Kursi (the divine station and the Throne), the Seven Heavens, the planets and the stars, thunder and lightning, the wind and the clouds. 
  2. Sifliyat (the lower structures). Examples: Elements and compounds such as metals, flora and fauna, animals and the human body.

Similarly, there are other worlds that are in the category of Ajsam (entities) and have structures such as movement and rest, wisdom and foolishness, subtlety and slyness, light and color, sound and smell.     

Reflect that in the world of “A’ma” (non-space or la-makan), after the Universal Intellect and the Universal Soul, the “Hulay e Kulli” (the Universal Reason) was created which is also called “Hiba’”. This is the essence of entities in which Allah has opened the bodies and appearances of the cosmos. They are also called “Anqa” because it can be felt but cannot be seen. Manifestation is granted only to the appearance not to the essence.

The “sphere” that surrounds all of the worlds of Ajsam is the Sphere of the High Throne (the Divine Throne). In the world of ‘Ama (non-space) it is held up by four Angels. What rides this Throne is not a body but Rahman (the Most Gracious). It means there is His manifestation on the Throne. Thus, His Rahmat (Grace) is reflected on all the cosmos. The Grace of God is available to anyone who asks; it has no constraints. Therefore, it is called “Rahmat e Imtenaniya” (Grace or mercy that is not denied to anyone). It is also called “Rahmat e Mutlaqa” (Grace or mercy that is firmly established). Divine Grace is a part of existence so much so that there is mercy even in divine wrath.

Shrouded in the Exalted Throne, there is a hidden entity. It is the seat of divine blessings (Kursi e Kareem). This seat has on it two “steps” of Rahman (the Most Compassionate). One step is mercy, the other is wrath. On this char are angels who are occupied with transmitting the mercy and the wrath to creatures. 

According to Shaikh Syed Meeran Abul Hasan Qadri (May Allah be pleased with him), the manifestation of existence increases as the Tanazzilat descend from one station to the other. He said:

“The manifestation of existence in Arwah (the domain of the angels) is better than the manifestation of existence in the world of meanings (the descriptive world).

The manifestation of existence in Amthal (the divine conceptual domain) is more complete than the manifestation of existence in the world of angels.

The manifestation of existence in Ajsam (the domain of entities) is better than the manifestation of existence in the world of concepts.”

Thus, the manifestation of existence is most complete in the human.