The Great Test

I dream
I want to spin until the world melts.
All colors fusing to One
I want the world to spinWhirlingDervish-2
with such force like a hurricane
so that all things are no more.
All evil to dissolve
And the good with it.
No need for scales, since there is nothing to weigh.

I yearn for the All of Nothing. I yearn for the days in His Presence.
A babe in the arms of its mother.

This need within my heart, this gripping need
I know from where it comes.

And when this remembrance ends, when the veil is pulled back over my dream,
I awaken again
to the world of rules, to the world of hurt, to the reality of ‘THINGS’,
To the hunters and the preyed upon,
To the myriad, deafening chorus of separation and discernment.

I want to sleep, and to melt so that there is no ‘ME’

SubhanAllah, This test is Severe indeed. The stakes are All or Nothing.

A Kiss from the Wind

The wind plays upon the water
caressing it into shapes
manifested from the unseen,
a world of imagination,
a world in which forms are created
before being made manifest.

What ear hath the wind?
What intellect?
To listen to the song from the unseen
To know the specification for form
upon the water?

We ask,
yet it ceases not its whipping,
pirouettes and twirls,
Joyously it dances its Samba
with its unseen partners.
Heedless to our wonder;
Yet kind enough
to leave with a kiss
and a ruffle to the hair.

Wake the Dreamer

Images arise from within.
Images of tomorrow, images of yesteryear.
Images of what could have been,
Images of what we wish to be.
Images of who we hold ourselves to be.

We drink these images.
We drink this poison, Dreaming
in a sea of emotion, a sea of
good feeling and nostalgia
Dreams that make us forget
(Make us heedless to the Real)
Dreams that
make promises of a better tomorrow,
remind of a golden yesterday
tomorrow (yesterday),
tomorrow (yesterday)
Ever tomorrow, Ever yesterday

There is a poison in it.
A poison that drives us to DREAM
Oh such beautiful and RIGHTEOUS dreams…
Like the Lotus eaters,
Once this potion is drunk
it keeps us dreaming
The poison clouds us,
Keeps us from waking,
Keeps us forever running toward the mirage, the desire.

Expecting reality to manifest his dream,
the dreamer grows bitter
“Why does not my dream
Become reality?”

Dreams are beautiful
(When made real
They transform the world)
But dreaming for dreaming’s sake
misleads the dreamer

It is not the dream itself
That is the poison.
But the poison is mixed in
With due measure, by the instigator
A weaver of the dream.

Oh dreamer! Look within!
Find the weaver and stay his hand!
Oh dreamer! Seek yourself and try scolding the viper,
See how it responds!

Have you heard the story of Buddha?
Buddha turned his back on the Dunya
The Dunya: Nothing but a dream
tricks us into thinking
it is reality

Buddha despised it,
saw it for what it was
Saw its poison, saw Mara (Iblis) himself,
Buddha stopped the dream.

In doing so, he angered the viper.
Iblis personified, came after Buddha.
Iblis refused to be ignored
Iblis wanted Buddha to bow to him, fear him
“Take my poison!”

Iblis screamed louder in silence.
Iblis, the master trapper
Caught in his own trap
For by waking up, the Buddha destroyed Iblis’s dream
Destroyed Iblis.

Oh you Muslim it is your turn!
Be like the Buddha and wake up!
Be like the Buddha and wake up!
Be like the Buddha and wake up!

Make your sheytan scream.


The Final Exam

Note: Religious and spiritual contemplation is without a doubt highly beneficial to the spiritual states of believers, as evidenced by numerous hadith and Qur’anic ayats. Authorities rank the various types of contemplation and knowledge (‘ilm) according to their levels of spiritual benefit.

The following poem revolves around contemplation on the Day of Judgement. Regarding this type of contemplation there is a debatable hadith which can be found from amongst the Shia tradition and also apparently the Barelvis ( a Sunni group). The hadith incorporates an ayat from the Qur’an and mirrors a more sound hadith (quoted by Imam Ibn Hanbal, RA). Its meaning (matn), in my opinion, is beneficial. Regardless of its actual authenticity, it is a hadith whose meaning I find my heart ambraces.

It states as follows:

The Noble Prophet (sa) asked Abu Hurairah: “How do you contemplate?”

“As stated by Allah in the Qur’an: ‘(Men of understanding) reflect on the creation of the heavens and the earth.’[40]. I too reflect upon the wonders of the heavens and the earth,” he replied.

The Noble Prophet (sa) remarked, “One hour of your contemplation is better than one year of worship.” Then turning to Ibn Abbas, he asked, “How do you contemplate?”

“I reflect upon death and the horrors of the Day of Judgment,” replied Ibn Abbas.

The Noble Prophet (sa) said, “One hour of your contemplation is better than seven years of worship.” Then, he asked the other companion, “In what manner do you contemplate?”

The companion answered, “I reflect upon the fire of Hell and its dreadfulness and severity.”

“One hour of your contemplation is better than seventy years of worship,” the Noble Prophet (sa) stated.


Without further ado, the poem:

Final Exam

All men are rushing
Forward toward that day
When there is no shade
No shade, but the Shade of Allah
Reserved for the pious ones

That day men will hasten
Some raving mad
at the stain in their skin, unwashed
Some serenely, pure,
with eyes only on their Lord
Some blindly-driven, hordes chasing
After their own desires

And in these poor, dead souls,
What should have matured into a niched-lamp
Reflecting a Light, a Mercy, from neither the East nor the West,
Has instead become a driving slave master,
A Demanding Fire
In their breast,
Riding its donkey after all things created

Beware this world, oh son!

Watch over your heart
Root out its weeds

Be not like those who,
On the Final Day have as friends
nothing but the ugly twins of:
Anguish and Self-Loathing

That day those who are the losers
Will feel the sweat of their crawling skins
Layered up to their necks.


Ya Allah remove not Your Guidance,
Ya Allah forever shower Your Mercy on us,
Ya Allah guide us to Your sincere friends,
SubhanAllahi, wal Hamdulillahi, wa la illaha ilAllahu, Allahu Akbar wa la hawla wa la quwwata illa billa hil ‘alii-al ‘adheem
(Glory be to God and all Praise is for God, and there is no god but God, and God is the Greatest and there is no Might or Power except with God)
Amin Oh Lord of the Worlds, Amin


Shaking Hands with our Neighbor the Stranger (Bible and Quran: Hand in Hand)

Remember, both the Bible and Qur’an are Holy Scripture. Based on my analysis, the New Testament and the Quran has a 90 to 95% or more direct cross-over in terms of belief and righteous action.

Let’s look at one direct connection:

Hadith Qudsi 18:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (peace and blessings of Allah be upon him) said:

“Allah (mighty and sublime be He) will say on the Day of Resurrection:

‘O son of Adam, I fell ill and you visited Me not.’ He will say: ‘O Lord, and how should I visit You when You are the Lord of the worlds?’ He will say: ‘Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not.’ He will say: ‘O Lord, and how should I feed You when You are the Lord of the worlds?’ He will say: ‘Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink.’ He will say: ‘O Lord, how should I give You to drink when You are the Lord of the worlds?’ He will say: ‘My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.’”


Christian Bible:

“Then shall the King say to them on his right hand, Come” … “inherit the kingdom prepared for you from the foundation of the world: For I was hungered, and you gave me meat: I was thirsty, and you gave me drink: I was a stranger, and you took me in: Naked, and you clothed me: I was sick, and you visited me: I was in prison, and you came to me.”

Then shall the righteous answer him, saying, “Lord, when saw we you hungered, and fed you? or thirsty, and gave you drink? When saw we you a stranger, and took you in? or naked, and clothed you? Or when saw we you sick, or in prison, and came to you?”

And the King shall answer and say to them, “Truly I say to you, Inasmuch as you have done it to one of the least of these my brothers, you have done it to me.”

Then shall He say also to them on the left hand, “Depart from me, you cursed ones, into the everlasting fire, prepared for the devil and his helpers: For I was a hungered, and you gave me no meat: I was thirsty, and you gave me no drink: I was a stranger, and you took me not in: naked, and you clothed me not: sick, and in prison, and you visited me not.”

Then shall they also answer Him, saying, “Lord, when saw we you an hungered, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to you?”

Then shall He answer them, saying, “Truly I say to you, Inasmuch as you did it not to one of the least of these, you did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal.”


The meaning of both is manifest, and for all practical purposes you can see here that these two quotes are identical. I would recommend to the religious leaders of the two groups: the Christian church and the Muslim Ummah to spend time learning about the other. Presuming a believer wishes to remain steadfast in their religion, this is an admirable quality! But add to this quality ones of tolerance, respect, and love toward your neighbor and brother (sister) in humanity by learning what they believe and how closely it may match what you belief. By sharing commonality of faith, people can build strongly knit, pluralistic communities where one asks not before assisting and reaching out: “Well, are they Christian or Jew or Muslim?” and instead “What are their needs as a human being?”

In the madness of today’s world, we must make necessary efforts to find common ground between our traditions (no matter whether Christian, Muslim, Buddhist, Hindu, etc.). Without a deeper appreciation for others’ beliefs, we run the risk of increasing the suffering in this world. As is the case in Myanmar, Afghanistan, Sri Lanka, Kashmir, and throughout much of the Middle East. Much of it due to intolerant ignorance.

Reach out to one another! You might be surprised to find you are simply reflections of one another…

Contemplating on the Ummah and its Leadership

Laws only work for a people who “buy-in” to them. The people must be convinced of their efficacy and benefit to themselves and to society. If they are not convinced, they won’t obey, or they obey, they will only pay lip service to the law.

Oh Muslim Leaders! Why are you spending time arguing about divine law, when the community no longer “buys into” it? The people no longer truly see the benefit of it. Not as a complete system. They pick and choose only the laws that are easy, or implement them only in the presence of others.

Their Iman is in ruins.

Instead of working to build up their faith (and our own), which is the only means of perceiving the benefit of the divine law (and hence, ‘buying into’ it), why do you spend your time arguing how to implement it, perform it, and carry it out? You can’t practice on it, when no one buys into it. Otherwise the joke’s on you.

Oh Muslim Leader! Don’t you see? That by increasing the Light of Faith of those in your community, you empower your people to carry the weight of the shari’ah?

What’s more, they CARE. They CARE and their hearts will become their guides, such that if any small action is outwardly defective according to the laws specifics, inwardly the action is perfect for indeed one’s ‘Intention is better than the deed itself.’

This is the key to success: Bring sincerity in deeds. This is only possible through fortification of faith.

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