Salsaabil 20 Poem@sakisabre Poem by SAKISABRE Saki

1
Ibn Arabi and a conversation of Abdulmujib!

Ibn ‘Arabi stands very deeply in one tradition yet offers a perspective that allows an honoring of a number of valid religious perspectives! Both of these features put him at odds with modern thinkers yet possibly useful for post-modern thinkers:
E. M. Adams has noted that a key difference between pre-modern and the modern periods is that the modern period asks 'What do we want and how can we get it? '
While the pre-modern [and possibly post-modern? ] asks What does reality require of us? 'Ibn ‘Arabi asks what reality requires of us?
And he asks that while he is deeply embedded in the Islamic tradition!
Thus, he proceeds even in the training of Sufi students by opening the conditions for what Chittick calls in a felicitous phrase 'the self-disclosure of God! '
At the same time, he is able to honor all of the prophetic traditions - known and unknown - that are valid guides to a life wherein humans manifest the names of God!
Some of the early Mystics Writers note that Ibn
‘Arabi prefers the term 'night journey' (isra) to that of 'ascension' (mi'raj) for three reasons:
(a) The phrase 'night journey or voyage' is not limited to ascent alone but includes equally ascent (from creation to God) and return (from God to creation) !
(b) The phrase accents the hidden-ness of the process!
(c) The phrase, from the verb form, highlights the active part played by God in the journey:
The very notion of 'journeying to God' is paradoxical. Since all is of God, any journeying is only for our benefit - so that we can deepen our capacities to understand what always is; so that we can recognize God’s 'signs in the souls and on the horizons! ' (Qur’an 41: 53)
So we can become more aware of both the timeless perspective of God and the time bound, unfolding perspective of humans!
As T. S. Eliot’s put it: 'we shall not cease from exploring and the end of all our exploring will be to arrive where we started and know the place for the first time:
This is the first paradox. The second is like it:
We would not begin to seek unless we were first sought by God. Our seeking is from
Him, as Rab'ia realized so beautifully!
***Introducing Arabi (rta) : ***
Mystic, philosopher, poet, sage, Muhammad b. 'Ali Ibn 'Arabi is one of the world’s great spiritual teachers!
Known as Muhyiddin (the Revivifier of Religion) and the Shaykh al-Akbar (the Greatest Master) , he was born in 1165 AD into the Moorish culture of Andalusian Spain, the centre of an extraordinary flourishing and cross-fertilization of Jewish, Christian and Islamic thought, through which the major scientific and philosophical works of antiquity were transmitted to Northern Europe!
Ibn 'Arabi's spiritual attainments were evident from an early age, and he was renowned for his great visionary capacity as well as being a superlative teacher!
He travelled extensively in the Islamic world and died in Damascus in 1240 AD!
He wrote over 350 works including the Fusûs al-Hikam, an exposition of the inner meaning of the wisdom of the prophets in the Judaic/ Christian/ Islamic line, and the
***Futûhât al-Makkiyya***, a vast encyclopedia of spiritual knowledge which unites and distinguishes the three strands of tradition, reason and mystical insight!

In his*** Diwân and Tarjumân al-Ashwâq*** he also wrote some of the finest poetry
in the Arabic language. These extensive writings provide a beautiful exposition of the
Unity of Being, the single and indivisible reality which simultaneously transcends and is manifested in all the images of the world!
Ibn 'Arabi shows how Man, in perfection, is the complete image of this reality and how those who truly know their essential self know God.
Firmly rooted in the Quran, his work is universal, accepting that each person has a unique path to the truth, which unites all paths in itself! !
He has profoundly influenced the development of Islam since his time, as well as significant aspects of the philosophy and literature of the West.
***His wisdom has much to offer us in the modern world in terms of understanding what it means to be human***

(this part From net)

2
Importance of the month of Safr

Safr is the second month of Arabic calendar
The Status of this month is also important
There is great opportunity of getting nearness of the Creator by nafl Swalat and swaum
In this month the Nabi-een were afflicted with difficulties, dangers and misfortunes
In this month their appearance became yellow
This month is called 'Safr' means 'yellow'
When the moon of safr peeps
At first night of safr
One thousand misfortunes, difficulties and diseases come down to this earth
Two thousand at second night
Three thousand at third night
Four thousand at fourth night
Five thousand at fifth night
Ibadats for this Month: -
Nafl Swalat (at the peeping of the new moon of Safr 6 rakat of swalat (4r+2r) with
ikhlus 3 times) or in the middle of mugrib and isha 4rakat of Swalat with ikhlus 11
times (allahumma sal-li ala Muhammadin Nabeil ummei-this darud 1000 times) then
dua!
Or on Friday of the first week (thurs day night after isha) 4 rakat of swalat can fulfill
our hopes and wishes! Nafl Swaum, Reciting Darud, Praying for the Ruh of Nabein,
Siddikin and Shuhadaes Salehin etc....
'Nafl ibadat can remove dangers, misfortunes, difficulties and diseases'....Hadis

3
Rhythm N Rhyme Health Tips Of Mine! !
Rub Raw Milk with Cotton Bud
Black Spot Of Lips Can Be Cut
And Get a Rosy Lip! pip! Pip!
Elbow Blacky Stained
Lemon Skin with Sugar
Not In Vain
Rub You Snooker!
Pimple Pimple
Not Very Simple!
Garlic segment
Rub Few Days
Result The Best!
Pedicure Manicure
Bothering Eh!
Skin Of Apple
Rub in Right Range!
Eh How Clean N Fair
Sit On The Chair!
Heels Skin Has Fracture
No More Lecture!
Smash Some Onion
Plastering A Grand Opinion!
Stinky Breathe After Brush
Gurgle Make No Result!
Two Segments Of Orange
Two Months Take My LORENZ!

(COLLECTED)


4
Innaa Lillaahi Wa Innaa Ilayhi Raaji’oon...What It Really Means!

“And We will surely test you with something of fear, hunger, and loss of wealth, lives, and fruits...But, give glad tidings to the patient. Those who, when they are afflicted by a calamity say: ‘Indeed we belong to Allah, and indeed to Him we will return.’ Those are the ones upon whom are Salawaat from their Lord, and they receive His mercy.
And it is those who are the rightly guided.”
[al-Baqarah: 155-157]
Allah informs us that His slaves must be tested with trials, in order to manifest and differentiate between those who are truthful and those who are liars, between thosewho are patient and those who are impatient. This is the way Allah deals with His slaves, because if the people of faith (Imaan) were not tested and they were left to remain in good times and happiness there would be confusion which is corruption.
However, the wisdom of Allah necessitates differentiating the good people from the evil people. This is the lesson and benefit of trials. So these trials are not to lose the Imaan of the believers, nor to turn them away from their religion. Never would Allah cause the believers to lose their Imaan.
These calamities, tests, and trials must occur, as The All-Knower, All- Acquainted has informed us. And just as He informed us, they happen. Whenever they befall, people are divided into two categories:
The patient
And The Impatient
The impatient has to deal with two calamities: Loosing something beloved (the calamity at hand) , plus loosing something far greater; and that is the reward onewould have attained for obeying Allah by being patient; thus, the one who is impatient totally losses. This person’s Imaan decreases and he/she misses out the opportunity of having patience, gratitude, and being satisfied and pleased (with the decree of Allah) .
Rather, he/she becomes displeased and/or angry. This attitude shows immaturity in
Imaan.
As for the one who Allah guides to patience during times of calamity; he/she restrains his/her speech and actions from the dissatisfaction and displeasure (of Allah) . This person seeks their reward with Allah. He/she understands that the reward for being
patient is greater than that which was lost. In this sense, the calamity actually becomes a blessing for such a person, because it becomes a means to achieve something that is better and more beneficial than which was lost. This person is rewarded for obeying Allah’s command to be patience. As Allah says:
“...and give glad tidings to the patient.”
Their statement in these rough times is:
“Innaa lillaahi wa innaa ilayhi raaji’oon.”
Meaning: We are owned by Allah, and we are under His command and control.
Therefore, we do not really own ourselves or our wealth. So when we are tested with calamities, we must realize it is the Most Merciful running His sovereignty. None canoppose or question Him. It is from excellence in worship to realize that the calamities that befall us are from The All-Wise Owner Who has more compassion for His slaves then they even have for themselves. This realization will make us satisfied with Allah, and thankful for His management, because we know it is good for us even if we do not understand how.
While we are owned by Allah, we will also return to Him on the Day of Return. Then everyone will be recompensated. So if we bear patience and seek Allah’s reward, we
will find our great reward with Him. However, if we are impatient, dissatisfied, and
displeased, the only recompensation we get is dissatisfaction and the missed-out opportunity of the reward of patience.
So the realization that the slave belongs to Allah, and is returning to Allah, is of the greatest causes of patience.

(Collected)

(edited may 2015)