I will write a duel post about two separate but relative topics here. Please feel free to engage with only one or both.

Undecided between Hinduism and Sufism.

Firstly, I should advise that I have in-fact taken my shahada long ago. Whether I am still in the fold of Islam or not today is definitely debatable.. Secondly, I am acutely aware of the potential for inflammatory animosity between Sufis & Hindus, so I will try my best to be respectful here, and I would like ask for some grace. Really I am in a very strange position right now, where I am sort of an awkward outsider to both of the aforementioned communities, and observing with much curiosity.

Now onto the post: I wanted to say that both belief systems fascinate me to no end comparatively. For example, both appear to have major overlapping themes such as: Moving beyond ego, purification, loving God, dikr vs mantras, meditations, unity with the divine (don’t take that too literally), sacred dances, charity, and even some significant historical interactions between the two groups. Some Sufi branches even include women, which is somewhat in line with the Hindu beliefs on femininity being a reflection/gift from the universe itself, though maybe contrastly that particular bit is not actually in Sufism. I don’t know. I’m just stating that many Sufis are quite welcoming towards women as equals. Not necessarily viewing women as having the same roles, but seeing them as equals.

By the way, just as a quick preemptive argument for the comments here, I’d like to mention that I do not believe that Hindus are polytheistic, I believe (that they believe: in one God. They don’t worship the idols themselves, but rather the idols represent different ‘gods’ which are all seen as personalities of the one God. They’re not necessarily seen literally as something separate from the one God, but philosophically different rather, despite the blatant connotations and very poor contrast with the Quran.

I’ve already posed a few questions to the Hindu community.
Now it’s your turn Sufi’s. ❤️✨
Why should I, intellectually speaking, choose Sufism over Hinduism? (aside from the small fact that culturally speaking, I would probably much prefer to live in the Muslim World, lol)

If that question is far too broad for you, or more of a basic Islam question, then feel free to not answer, or to simply engage with any other part of this post.

Interested in the concept of ʿālam al-khayāl, the Imaginal World

I will say that ultimately my greatest curiosity and obsession currently lies within meditation and accessibility to the greater dream world (Ibn Arabi’s vast earth from the Meccan Revelations.)

On my profile, on my singular other post that I’ve authored to date, I have written in another sub quite extensively about my personal profound experiences with exploring the ʿālam al-khayāl, the greater dream world, a barzakh, at night. Though this was done from a new age, modern mystical approach. I was not necessarily seeking God, though I definitely may have been seeking out the universe. Anyway, that post seemed to be very well received by the modern mystical community. Sufism had a heavy mention.

, and its relationship to the embodied:

I also wonder greatly about the relationship between the imaginal and the embodied: whether there are ways in which we can not only access this greater realm through inward meditation, but also experience something of this in the earth as well, and as such, a near-adjacent topic that completely fascinates me, in both aforementioned belief systems:
is Dancing,
as a direct connection to the divine and a way of deep meditation. The great and numerous Hindu Cultural Dances, or the Sufi Whirling Dervishes, both appear to be about unifying with the universe and/or channeling divinity depending on your views. I could probably articulate that better, but you probably understand what I mean. Basically, with much Spinning and graceful movement: I think in the immaculate beauty of dance, the dancer comes very close, adjacent, to that higher plane of existence. Furthermore, I even suspect that dance may also work in the direct reverse of spiritual ascension at times..instead carrying a part of that higher plane down into the earth, like a bright light, a noor, that is shining through the person, the dancer, or whirler, or what have you, and the light fills into the room and gives the area a different energy. I think it even affects the people around.

..Let me know your thoughts about any of this, from either section. Or any thoughts at all really, are welcome.

As Habib Umar says, you saying "ya Allah" is from Allah. He has granted you His Presence, so you must be present. Had he not granted it to you, you would not have been able to utter it.

This is a truly profound point that we must meditate on in our path to know God. It is said by the scholars that there is a mystery with regards to the Creator in relation to the created. When you meditate upon this dynamic during dhikr Allah, strange things begin to happen to the intellect.

We could say that, outwardly, it pertains to the secret of submission because it demands a sort of ontological dependence of the very foundations of what we are on God.

Sala'am,

I don't know how else to put this except I feel distant and as though my beliefs are not close to the average Muslim (in the US). I'm not especially "hardline" but I'm not wed to any political or ideological bent besides what I see as in tune with the Quranic furqan.

I won't even list out the imbalances I see, but they have to do with family, sacrifice, male/female relationship, social media rot, guardianship, modesty, LGBT issues, and p*rn and SA culture in general. We are a culture of consumption, exploitation, sexual permissiveness, excessive individualism, and disconnected from the indirect impact of our actions across society (part of the ghayb is the network of connections beneath the surface).

I fear that as we are bombarded with devilish obfuscation (in language and in principle) we are losing the wisdom and traditions that backed our principles, making advocacy of them appear hollow.

At the exact moment we should be doubling down on our faith, at the moment we are about to break, when it is MOST critical, many are caving in. I want to cry and scream at this. I watch youth turn on their elders as "backwards," dismissing of a continuity of wisdom for hundreds or thousands of years.

We must attain al-meezan, not compromise, not bend, not kowtow, not allow others to frame the narrative, with us always responsive and defensive. Make them uncomfortable. Push back. Defend the beauty of the perfect system. Show its beauty and model it.

I swear, they are hurdling toward destruction, even if they don't see the trajectory, and they will bring others down inadvertently. Stand firm, even as the world around you crumbles, so that when the chaos begins to swallow people whole, you'll be prepared to help others and draw them back to seerat al mustaqeem.

May Allah guide us. Please Allah, let us see clearly. Let us hold strong to your rope. Let us center truth and justice. Let us spread beauty. Let us resist destruction, injustice, and ugliness. Ameen.

Reference: Jami' at-Tirmidhi 1919

Mawlana Rumi and his son are heavily praised in Shafi'i, Hanafi, and—if I recall correctly—some Maliki texts, like those of Ibn 'Ajiba.

​Shaykh al-Islam Ibn Hajar al-'Asqalani in his Al-Durar al-Kamina calls him "Mawlana" and then goes on to heavily praise his son, whom he also calls "Mawlana." Ibn Hajar writes:

> "The imam, the learned, Mawlana, Baha' al-Din, also known as Sultan Walad, son of Mawlana Jalal al-Din al-Rumi al-Hanafi. He was among the leading imams of the Hanafi masters, learned in jurisprudence, legal theory (Usuli) and Arabic grammar, religious and ascetic, and possessed famous miracles and spiritual states."

He then says of Sultan Walad:

> “He devoted himself to teaching and instruction after his father's death in Konya for several years. Students benefited from him, and people came to him for legal verdicts from different lands. He possessed great respect among the rulers of Rum and those of their court, while paying no attention to what they possessed. He followed his father's example in renunciation and withdrawing from people.”

He then says:

> “He taught the Mathnawi, while occupying himself with the spiritual training of his murideen (disciples).”

- Sama' during the leadership of Rumi's successor, Husam al-Din, Tercüme-i sevakıb-i menakıb (The Shining Stars of the Feats of the Mystics), fol. 159r. Probably Baghdad (1590–1599) 🪻

Excerpt from Ibrahim Dewla’s speeches and notes.

Don’t wish to be like someone else.

Not all five fingers of a hand are identical.

“And do not wish for what Allah has given (faddala) to some of you more than others.”
(4:32)

Rather, ask Allah for His grace.

“Ask Allah for His grace.”
(4:32)

And fulfill your responsibility.

Because each companion (rad) had different and distinct qualities.

Abu Huraira (rad) served the religion in one way, while Khalid (rad) served it in another.

Khalid (rad) said that he had little knowledge of the Quran.
(Musannaf Shayba)

While Abu Huraira (rad) said he had vessels of knowledge.
(Bukhari 120)

Why? Because from the very beginning, Khalid (rad) constantly moved and travelled through battlefields. Khalid (rad) embraced Islam in 8 AH, while the Prophet (saw) passed away in 11 AH.

Although his time was short, the Prophet (saw) used his abilities and put his talents to work. In that short time, he accomplished a great deal.

In contrast, the Prophet (saw) wanted Abu Huraira (rad) to memorize his narrations.

This is because everyone’s abilities are different.

Therefore, everyone should use their own abilities rather than simply imitating someone else.

Assalamu Aleykum wa rahmatullahi barakatuhu, Ikhwan

Minha filha está bem doente, meu avô que me cuidou como pai também está doente, cuido de ambos, embora estejam melhorando eu não consegui trabalhar tão bem quando deveria, meu chefe está nervoso e preciso apresentar um relatório hoje, daqui a algumas horas, relatório esse que não consegui fazer... Se eu for demitido eu perco o sustento da minha família, estou angustiado e ansioso, estou em uma crise de ansiedade neste instante, peço se possível que orem para que tudo certo para mim e que meu chefe seja apaziguado

Me chamo Rashad Abdul Karim, meu chefe se chama Adriano

The verse comes in a powerful scene from the Day of Judgment, when the criminals stand before their Lord, their heads bowed in humiliation, anguish, and regret. The words “with their heads bowed” paint a vivid picture of their condition: the heads that once rose in arrogance and turned away from the truth in this world are now lowered in submission and remorse, after the reality they denied has been laid bare before them, leaving them no room to reject it or argue against it.
In this moment, they acknowledge that they have seen and heard the truth, and have become certain of what they once denied. They no longer need evidence to convince them; they have witnessed the reality with their own eyes. All they can do now is long to return to this world so that they may do righteous deeds.
Herein lies the difference between them and the righteous: the righteous believed in the unseen before witnessing it. They trusted in Allah’s promise and warning, and their faith moved them to prepare for this Day through righteous deeds. As for these criminals, they attained certainty only when they came face to face with the truth. Only then did they realize what they should have done—but by then, it was too late. The time for deeds had ended, and the time of reckoning had begun.
And here lies the lesson that touches us all: we are now in the very position to which these people wish they could return. We can hear and see, and we still have the opportunity to believe, repent, and do righteous deeds. We must not wait until we see the truth with our own eyes before becoming certain of it, nor postpone acting upon what we know to be right, as though our lives were guaranteed and our opportunities would never run out.

Excerpt from Ibrahim Dewla’s speeches and notes.

Zaid bin Suna (rad) was a Jewish rabbi/scholar. He loaned the Prophet (saw); there were only two or three days left before the expiry of the term.

He said to the Prophet (saw), “O Muhammad! When are you going to pay my dues? By Allah! All that the children of Abdul Muttalib have learnt is how to procrastinate!”

Umar (rad) was upset and said, “Had it not been for respect for being in the company of the Prophet (saw), I would have cut off your neck!”

Umar (rad) said this in support of the Prophet (saw). After all, what was said was in support of the Prophet (saw)?

But the Prophet (saw) didn’t approve of this type of support.

Instead, the Prophet (saw) said to Umar (rad), “O Umar! All that the two of us need is:
(1) for you to tell me to pay him quickly and
(2) to tell him to place his demands in a better manner.

O Umar! Go with him and give him his dues. Also give him twenty Saa of dates extra as compensation for the threat you gave him.”
(Hayatus Sahaba Vol 1, Tabarani, Ibn Hibban)

The Prophet (saw) said this to Umar (rad) but didn’t say anything to the Jewish lender.

Why? Because justice requires it. It’s not that whoever supports is beloved.

You do not favor someone simply because they support you, especially when that support is inappropriate or unjust.

Because the Prophet (saw) was commanded to be just.

“I am commanded to judge fairly among you.” (42:15)

Topics discussed:
08:38 - 14:10 | Tawhid, Irfan, & Vedanta: Philosophy of Advaita
24:51 - 26:10 | Jewish Interpretation of Monotheism
26:10 - 28:10 | No God But Allah: More Reflections
1:10:14 - 1:13:10 | Dialectics: Wahdat-ul-Wajood & Advaita Vedanta

Anyone else has explored and fascinated with the parallels between the doctrines of non-dual sufism and non-dual vedanta?

Az kofro ze Eslām borūn sahrā'īst, Mā rā be miyān-e ān fazā soudā'īst.
Āref cho bedān resid sar rā benahad Nah kofro nah Eslām o nah ānjā jā'īst.

Beyond infidelity & Islam, there is a desert. In the midst of that space, we have a passionate longing.

When the mystic reaches that place, they lay down their head. There is no infidelity, no Islam & no "place" there at all.

~ Rubai 157 , Rumi.

Dear brothers and sisters

To be short what is the connexion between these words :

Tashahhud (At-Tahiyyat)

Epiphany

Gnosis

Esotericism and exotericism

Sourate Mariam (Mary)

Sourate Ali 'Imran

Sourate al Isra

Sourate Al-Khaf

Compassion

Technique

Thanks and BarakaAllahoufikoum

The verse comes within a scene from the Day of Judgment, when the hypocrites see the light of the believers shining before them and on their right. This light signifies the salvation of those who possess it, so the hypocrites call out to them:
“Wait for us, so that we may take some of your light.”
In other words, they ask the believers to wait until they can catch up with them and take some of their light to illuminate their way. They are then told:
“Go back behind you and seek light.”
After this, a wall with a gate is erected between them and the believers, separating the two groups. Its inner side, facing the believers, contains mercy, while its outer side, facing the hypocrites, has punishment on its side.
Here, a profound reflection emerges. Throughout their lives in this world, the hypocrites lived among the believers, outwardly displaying affection, loyalty, and a sense of belonging, while inwardly concealing hostility and hatred. Their fate in the Hereafter thus reflects the very contradiction that defined their lives: the inner side of the wall, facing the believers, is associated with mercy, while its outer side, facing the hypocrites, is associated with punishment. What they had concealed in this world is exposed in the Hereafter.
Even after the wall is erected, they do not stop calling out to the believers, saying:
“Were we not with you?”
It is as though they are appealing to their outward association with the believers, believing that it might benefit them. But they receive the reply:
“Yes, but you led yourselves into temptation, you awaited misfortune for the believers, you doubted, and you were deceived by false hopes…”
Thus, these verses reveal that being close to people of faith does not necessarily mean possessing sincere faith, and living among believers does not replace sincerity, conviction, and righteous deeds. What ultimately matters is not whom we associated with in this world, but the true state of our hearts and the reality of our actions.