Hajj and the Prophet s.a.w. Part 2

The Hajj begins yesterday, the 7th day of the last month in the Islamic calender. Muslims around the world would have finish their tawaf and sa'i, i.e. running between the hills of Safa and Marwa. One of the practice after the completion of the tawaf, they would offer a two raka'ah prayer. This reminds me of the times when the Prophet did his prayers at the Ka'aba and the leaders of the Quraish would taunt him. There was once they actually heaped rubbish on him. And yet over a thousand years later, Muslims are able to pray in peace within this sacred precint.

Today, they are on their way to Mina. While today there are buses and other vehicles taking the pilgrims from Mecca to Mina, the pilgrims in centuries past would have walked or ridden to Mina and onto 'Arafat tomorrow.

3. The Hijra

The whole effort to journey from Mecca to Mina to Arafat and then Mudzalifah back to Mina reminds me of the efforts of the early Muslims and the Prophet Muhammad s.a.w. in the two Hijra (migration).

The first Hijra saw the persecuted Muslims, amongst them the Prophet's daughter and her husband, seeking shelter in Abasinia (modern day Ethopia). The journey must have been difficult for them, especially since it was mostly done in secret, and so too staying in foreign land with different culture, fearing that they would be forced to go back to the persecution of the Quraish. It showed their devotion to Allah and the Prophet, putting their faith first before familial ties and comfort of home and the familiar.

If the first Hijra was difficult, the second was even harder. Not in terms of distance/journey but in terms of emotions and the straights the emigrants were in. The second Hijra was so significant that the Muslim calender is set based on it (officially based on the day of the Prophet's Hijra). The second Hijra was basically a cutting of all ties from their family and kinsmen; they were outcasts, most without much else other than the clothes on their backs, all for the sake of Allah. There was to be no return, not until much later.

4. 'Arafat

Pilgrims will stay the afternoon in 'Arafat; the place where the Prophet s.a.w. gave his last sermon. The place in which the following revelation was sent down:

This day the disbelievers despair of prevailing against your religion, so fear them not, but fear Me! This day have I perfected for you your religion and fulfilled My favour unto you, and it hath been My good pleasure to choose Islam for you as your religion.

The day of 'Arafat is also a day of contemplation, of prayer and recitation of the Qur'an. This day harkens back to the practice of the Prophet and the companions to spend the last ten days of Ramadhan in i'tikaf (retreat). Like in i'tikaf, this is a day to commune with Allah, that even with other people around. A day to remind the pilgrims of the day of judgement, of meeting Allah.

The Prophet s.a.w. and Hajj, Part 1.

When we think of the Prophet s.a.w. and Hajj, we immediately think of the farewell Hajj - the one and only time in which the Prophet s.a.w. performed Hajj. However, from the speech he gave on the day at Mount 'Arafat, it was the pinnacle of his message - the full stop/exclamation mark to the whole "sentence". Just as much as the Prophet succeeded in bringing back the Hajj in line with its original purpose and tradition as laid by the Prophet Abraham a.s., so too had the Prophet succeeded in bringing the Arabs of his time and the later Muslims (till today) back to the pure religion of Abraham- that of submission to Allah s.b.t.

Therefore, the Hajj can also be seen as the embodiment of the message of Islam. I think just as Hajj is symbolically linked to Abraham, Hagar, and Ismail, so too, the Hajj is linked to the struggles, trials and tribulation, and triumphs of Prophet s.a.w. and his companions. May Allah guide me; while I've not been on Hajj, I think if I were to go on Hajj, it is the lives of the Prophet and his companions that I would relate best to within the experience.

In this post, I will try to draw parallels between some of the elements of Hajj and the elements within the life of the Prophet s.a.w. and the early Muslims.

1. Submission to Allah

Labayk Allahuma Labayk Labayk. La shareeka laka Labayk. Innal hamda wannimata laka wal mulk. La shareeka Lak
(Here I am at your service, oh Lord, here I am - here I am. No partner do you have. Here I am. Truly, the praise and the favor are yours, and the dominion. No partner do you have.)

Those are the words that marked the beginning of a person's Hajj (or Umrah). The first and foremost element in the statement is that of Tauhid - of acknowledging there is None other than Allah, the Only One worthy of praise and to Whom belongs the Dominion. That is the message that the Prophet dedicated twenty-three years (a full third) of his life spreading. The first martyr of Islam was a woman, Summayyah, who was tortured by the Meccans to renounce Islam but died, holding on strongly to her faith. That's why in Islam, we call these martyrs "Shaheed" which basically means "a witness". Their sacrifice of their lives is a testimony to their faith in the message of Tauhid.

The second element is that of service. As the person enters Hajj, he enters into Allah's service. Yet, a Muslim should always be at Allah's service for we are His 'abd. The early Muslims showed par excellence the level of dedicated service that could possibly be rendered to Allah. Abu Bakr r.a., the first Caliph, used to be a rich man before Islam. During the early years of Islam, he used to ransom the Muslim slaves from their Masters and set them free. One famous slave to be saved by Abu Bakr was Bilal r.a. Later on, during the war with the Meccans, when the Prophet asked for contributions to the war effort, Abu Bakr gave all of his earthly possessions.

Till today, Dar Al-Arqam is a well known name - the House of Arqam is always used in relation to studies and learning. It was rooted in history when Islam was still at its infancy. The companion Arqam r.a. opened his house (near the foot of Safa - http://www.islamiclandmarks.com/saudi_daarul_arqam.html ) to the Prophet to teach the early companions in secret. His house was where the companions gathered to learn more about Islam and to memorise the verses of the Quran that were being revealed. His service at this crucial time in the history of Islam should not be forgotten.

Numerous other companions of the Prophet s.a.w. and many more Muslims over the centuries too have been at the service of Allah and as Muslims, we too should remember that like those before us, we should be at the service of Allah and therefore should always stand ready in awareness of Him. As such, the Hajj brings this point home through the utterance of the words above.

2. Brotherhood

One of the unique elements of Hajj is that of the universal brotherhood. As millions flock to Mecca, standing shoulder to shoulder, moving as one body in the tawaf (circumbulation) around the Ka'aba, gathering all together in Arafat, there can be no better picture of the Brotherhood of Islam in this day and age.

But as we actually struggle to actualise the unity of the Ummah outside of the Hajj, what better example can there be than in example of the Prophet s.a.w. and his companions. The bond of brotherhood/Islamic community was fostered above and beyond tribal allegiance in the establishment of the first Muslim community in Madinah. In Madinah, the Prophet in his wisdom, paired the emigrants from Mecca who had broken their own tribal relations with the pagan Meccans with the people of Madinah. These pairings were not mere lip service. The emigrants were for the most part without material possessions and in need of help adjusting to a new environment and culture. The pairings helped aided their transition into the new Muslim community, to the point the people of Madinah became known as the Ansars, i.e. the helpers. The feeling of brotherhood was such to an extend where some of the Ansars offered part of their wealth with the emigrants. This was the case of `Abd al Rahman ibn `Awf (emigrant) and Sa'd ibn al Rabi`(Ansar). That didn't mean that the emigrants took advantage of such feelings and leech off the Ansars. In fact, many of them found their feet again and grew prosperous as traders and farmers.

Amongst the Ansar themselves, one of the reasons for their welcoming the Prophet and the other emigrants were that the rivalry between the two major clans of Madinah, the Aws and the Khasraj, had escalated to an extend that there had been civil war. Embracing Islam and welcoming the Prophet into their community had the benefit of uniting the two rival clans into a single community. In fact, it was during the pilgrimage seasons that the first and second Bai'at (pledge of allegiance) of 'Aqabah (near Mina) were concluded. The first Bai'at of 'Aqabah occured as follows:

When six men from the Khasraj who came for one of the pilgrimage seasons embraced Islam, they delivered its message to their people. And so the next pilgrimage, twelve men, both from Khasraj and Aws, made their pledge to the Prophet at 'Aqabah known as the First 'Aqabah.

In the words of one of them: "We pledged our allegiance to the Messenger of God on the night of the First 'Aqabah, that we would associate nothing with God, that we would neither steal, not commit fornication, nor slay our offspring' nor utter slanders; and that we would not disobey him in that which was right. And he said to us: 'If ye fulfil this pledge, then Paradise is yours; and if ye commit one of these sins and then receive punishment for it in this world, that shall serve as expiation. And if ye conceal it until the Day of the Resurrection, then it is for God to punish or forgive, even as He will.' " (from Martin Lings, Muhammad: His life based on earliest sources)

A year later, Islam had spread to much of the people of Aws and Khasraj, thanks to the effort of the Prophet's emmisary, Mus'ab. The Second 'Aqabah then saw seventy-three men and two women making a pledge to protect the Prophet as they protect their own families. The binding ties of Islam not only stopped the civil war but transformed them to the status of "Ansars." such that the Prophet's love for them was made manifest later on after the siege of Ta'if. In this instance,

Then the Prophet went to them, and, having given praise and thanks to God, he addressed them: "Men of the Helpers, word hath come to me that ye are deeply moved against me in your souls. Did I not find you erring, and God guided you, poor and God enriched you, enemies each of the other and God reconciled your hearts?" "Yea indeed," they answered. "God and His Messenger are most bountiful and most gracious." "Will ye not retort against me?" he said. "How should we retort?" they asked, in some perplexity. "If ye wished," he answered, "ye might say unto me, and say truthfully, and be believed: 'Thou didst come unto us discredited, and we credited thee, forlorn and we helped thee, an outcast and we took thee in, destitute and we comforted thee.' 0 Helpers, are ye stirred in your souls about the things of this world whereby I have reconciled men's hearts that they may submit unto God, when you yourselves I have entrusted unto your Islam? Are ye not well content, 0 Helpers, that the people take with them their sheep and their camels, and that ye take with you the Messenger of God unto your homes? If all men but the Helpers went one way, and the Helpers another, I would go the way of the Helpers. God have Mercy upon the Helpers. and on their sons and on their sons' sons." They wept until their beards were wet with their tears. and with one voice they said: "We are well content with the Messenger of God as our portion and our lot." (Martin Lings, Muhammad: His life based on earliest sources)

Taking the example of the Aws and Khasraj, we need to put aside
our differences and rivalry to truly unite as helpers of Islam. Shoulder
to shoulder in tawaf, in prayer and in working together in the service of
Allah.

Congregational Prayer

In 'Struggle to Surrender' by Jeffrey Lang, there is this section:

"Here I am, trying to concentrate all my attention on God, and yet I am
constantly conscious of someone's body brushing against me on my right and
left!"

I told him that I thought he had arrived at an important
observation that uncovers a fundamental precept of Islam: even in your most
intense worship, you are not to forget your brother or sister on your
right and on your left. In other words, your personal and spiritual
welfare and salvation is inseparably linked to your response to your fellow
human beings.

The complain to Jeffrey Lang brought back a recurring question in my mind. Why is it that Islam puts such great emphasis in congregational prayers, even to the point of making it compulsory at least once a week (and for brothers) to have such a congregational prayer in the form of the Friday prayer? And in the second chapter, verse 43, God specifically say:

Bow down in prayer with all who thus bow down.

which really puts the emphasis on congregational prayer.

Jeffrey Lang stated in a few words a convincing answer to my question. In truth, the Qur'an has hinted at this with its emphasis of combining prayer and zakah (alms-giving). Iterated several times, we first comes across it in the second chapter, verse 3:

"Who believe in [the existence of] that which is beyond the reach of human
perception, and are constant in prayer, and spend on others out of what We
provide for them as sustenance."

Here, Muhammad Asad commented that

Ar-rizq ("provision of sustenance") applies to all that may be of benefit to
man, whether it be concrete (like food, property, offspring, etc.) or abstract
(like knowledge, piety, etc.). The "spending on others" is mentioned here in one
breath with God-consciousness and prayer because it is precisely in such
selfless acts that true piety comes to its full fruition. It should be borne in
mind that the verb anfaqa (lit., "he spent") is always used in the Qur'an to
denote spending freely on, or as a gift to, others, whatever the motive may
be.

The coupling of prayer and zakah tells us that prayer, which is ultimately a direct communication with God and therefore quite personal, is incomplete without the outer dimension and manifestation of zakah, which links us to our fellow human being. But in order to 'spend freely' as Muhammad Asad puts it, it is indeed a selfless act, in that we have to deny ourselves of our love for wealth and recognise the rights of others on the wealth that God has given us. This is not an easy act unless we know and love our fellow human being.

Thus Islam ensures the building of the rapport with our brothers and sisters in Islam by instituting the congregational prayer among other forms of worship. Through the congregational prayer, the sense of belonging to the community of believers is developed and thus makes it easier to identify with the poor, needy and to give out of what God has allocated for us to them. For when we are praying side by side, aren't we likely to notice those who are distressed, the disabled, those whose faces are starving and more? When that happens, the inner instinct that God has equipped us with will not allow us to look away and ignore our brothers and sisters in need of our help, be it material, emotional, or other forms of support.

And in giving, especially of wealth, it cleanses our hearts of greed and avarice, of pride and all other diseases of the heart, making it easier to see our own status vis-a-vis God and developing our sense of God-consciousness. So the symbiosis of the relation between us and Allah and the relationship between us and our fellow human being is thus captured in the essence of congregational prayer. Symbolically, at the end of the prayer where we have been communing with God, glorifying Him, asking Him for help, and gaining inner peace from the prayer, we turn to our right and give the greeting of peace to our brother or sister there and similarly on our left. That the peace we obtain from Him is being spread to the whole community.

There are of course other dimensions to the benefits of congregational prayer which are not covered here but can be found within various books and on the internet.

Wallahu'alam.

Goodbye to Ramadhan

I waited with baited breath and anticipation for Your arrival, O Blessed One.
For an Honoured Guest, my house I tried to clean and prepare.
I didn't realise the enormity of gathered dust and cobwebs crisscrossing the Opening of the Room.
It shamed me to say that but for Your arrival the Room would have been ignored, Empty.

You came, like a breath of fresh air, and the Room came to life with Your Presence.
As Your host, I tried to be as gracious as I can be.
Still I know I have not been the most generous and gracious of Hosts.
Outside distractions pulling my attention away from You, O Honourable One.
Would You still come to visit me again next year, I wonder?

Now You are leaving, O Dearest One.
Just when I have learnt to appreciate Your Presence.
I worry that without Your Presence the Room will once again fall to silence, lifeless.
But, by God the Creator of You and me, I will try my best to fend off the threat.
The Threat of gathering dust and cobwebs on the Opening of the Room.
All in anticipation for Your return...I hope we will meet again, O Beloved One.

Kilmartin in the summer, part 2.

I was hoping to have written about the second part of my trip long before now, but Ramadhan and other demands on my time has diverted my attention and resources. Tonight, as I sit alone in my room, waiting for Isya prayer on the last night of Ramadhan, I thought I should finish writing.

Wednesday was wonderful. After spending time at Bellanoch, Chris drove us to the 'beach' where we sat watching the clouds gathering, a man and his dog fishing, a couple hunting for clams or something similar, and a woman braving the cold waters to swim. As with Bellanoch, the sense of peace pervades. Ending the day with a trip to a Bangladeshi restaurant for dinner, the day was as perfect as it could be.

Thursday, we woke up to another lovely day and Chris suggested we visit Inverarray Castle, the family seat of the Duke of Argyll. While I've visited the castle before, this time, they just opened part of the gardens to visitors. As a final treat, we actually spotted the Duke himself as he served behind the counter in the souvenir shop within the Castle. On the way back, we stopped just outside of Port Ann where Chris and I took a walk down to the water's edge, leaving Jenni in the car to read. A twenty minute walk stretched to an hour when we spotted some interesting water birds. I was glad Chris was there to tell me what the various birds were. Home-made pizza with toppings out of left over chicken and a spot of Big Bang Theory mellowed us considerably, after which we trooped down to Kilmartin Church for a spot of bat watching. That was exciting as Chris had a bat 'translator' with her. It basically made the bats' calls audible to the human ear. We actually spotted at least 3 or 4 pipinstrelle and heard their calls. Wished we could stay longer but the midges were getting to us.

Friday was quite miserable, as the rains continued pouring all morning. Luckily, we left the Kilmartin flower exhibition to the last and so instead of driving out, we just trooped down to the church again to view the various flower arrangements. The exhibition, with the theme of Thanks and Praise, showcased the talents of Kilmartin residents, which was considerable. After the rain subsided in the afternoon, Chris brought us to her favourite spot near Tayvallich where we basically enjoyed the sound of the waves and gazed out into the Atlantic Ocean. Last thing we did that day was to say hi and goodbye to the standing stones near Kilmartin. These were the same ones I saw when I visited Chris earlier this year but the lack of snow really made a difference to the atmostphere surround the stones.

On Saturday, a full week after we arrived, Jenni and I headed back to 'civilization' leaving behind a wonderful, exciting, yet restful experience. I really hope I'll have a chance to visit Chris and Kilmartin again.

End of Ramadhan and Solitude

Ramadhan is almost over and Eid Al-Fitr is dawning. The time flies but hopefully what we learnt and gained this Ramadhan stays with us.

I was feeling rather sad that the last ten days draws to a close and the window of opportunity to be in solitude with the Creator and Sustainer within the Night of Power is once again gone. At least till next Ramadhan, if Allah permits me to meet it.

One of the pleasures of Ramadhan that I've discovered or rediscovered recently is the personal communication with Him in the depth of the night. I struggle to wake up for an hour or two before the dawn prayer to eat, pray and read the Quran. The interrupted sleep does get to me but there is a peace that pervades without the cacophony of daily noises that is rewarding in itself. One of the resolve I have (if I can sustain it) is to continue this action at least a few times a week.

As I mentioned, I was feeling rather sad and then saw a friend posting a link to the following article this afternoon.
http://www.theamericanscholar.org/solitude-and-leadership/
It is about how solitude is an essential part of leadership and that being in solitude nurtures the leadership in us. The author defines leadership as:
'the idea that true leadership means being able to think for yourself and act on your convictions.'
and so the ability to think forourselves is aided by solitude which he defines as :

1. Concentration - gathering yourself together into a single point rather than letting yourself be dispersed everywhere into a cloud of electronic and social input. That is, not to be distracted by others.
He said:
'I find for myself that my first thought is never my best thought. My first thought is always someone else’s; it’s always what I’ve already heard about the subject, always the conventional wisdom. It’s only by concentrating, sticking to the question, being patient, letting all the parts of my mind come into play, that I arrive at an original idea. By giving my brain a chance to make associations, draw connections, take me by surprise. And often even that idea doesn’t turn out to be very good. I need time to think about it, too, to make mistakes and recognize them, to make false starts and correct them, to outlast my impulses, to defeat my desire to declare the job done and move on to the next thing.'

2. Solitory work - doing something on your own like building something, writing, reading.

3. Introspection

4. Friendship - the deep friendship of intimate conversation. Long, uninterrupted talk with one other person.
He said:
'Introspection means talking to yourself, and one of the best ways of talking to yourself is by talking to another person. One other person you can trust, one other person to whom you can unfold your soul. One other person you feel safe enough with to allow you to acknowledge things—to acknowledge things to yourself—that you otherwise can’t. Doubts you aren’t supposed to have, questions you aren’t supposed to ask. Feelings or opinions that would get you laughed at by the group or reprimanded by the authorities.'


After reading it, I was struck by the following thought:
- Were the tahajud (night) prayers and the activities such as reading the Qur'an in the depth of the nights encouraged during Ramadhan not devised to fulfill those definitions of solitude?
- Who could be a better Friend that we can trust and unfold our souls other than Him?
- As Islam states that everyone is a 'khalifa' (leader/appointed deputy of Allah on Earth), a training regime is necessary to develop the leadership skills, thus the encouragement to wake up part of the night to devote oneself in prayer.
- Similarly, taking time away from the busy lifestyle to pray five times a day allows one to gather oneself 'into a single point' as the author describes it, away from the cacophony of other thoughts, voices, etc.

Thus, I think I gain a new perspective on the dimensions of Salah and night prayer.

Photos from Kilmartin

Bellanoch Viewpoint: the various views from the viewpoint.

Arduaine Garden: just some of wonders I managed to photograph

Ardmaddy Castle Gardens: the cabbage reminds me of the Little Shop of Horrors and the tayberries are just scrumptous.

Kilmartin in the summer, part 1.

Kilmartin, on the Scottish West Coast, is home to ancient standing stones, burial cairnes, Scottish kings of yore, thousands of species of plants and animals, and also to Chris Carr, a talented fanfic writer and artist.

Jenni Debbage, another talented fanfic writer, and I were invited to stay for a week with her (just this past week) and I jumped at the chance. A mini FOLC fest, right enough, though with a less emphasis on LnC. I drove through Dundee to pick Jenni up last Saturday and we made our way across the highlands from the east coast to the west coast, stopping by a loch for Jenni to have tea and me to stretch my legs.

By the time we reached Chris's, it was fairly late and we just basically chilled out. They were so sweet to wait with me till it was time for sunset and we could sit down to dinner. I don't think they understood how much I appreciated their actions for they didn't have to do that. Because of the long drive, Jenni and I were tired and slept early.

By the next morning, the sun was shining and the day began gloriously. You cannot appreciate how fresh the air is out there unless you're from the city. So, with a gloriously sunny day, fresh air, and an art event in Argyll (http://www.artmapargyll.com/index.html) that day, we went to immerse ourselves in art. The first to be visited was Fraser MacIver (http://www.frasermaciver.com/), a real character. He lives along the Crinan Canal in a wagon, without all the creature comforts we take for granted. While we were there, I was fascinated by this painting he had of different planets. I really wished I had the money but for a hundred quid, it was out of my price range. Anyway, he showed us how he printed some of the smaller prints.

By the time we finished at his place, we walked back to Crinan Hotel where Chris parked the car. After Chris and Jenni had lunch, we checked out two more artists who were showing in the hotel. From there, we went up to visit another artist who was showing near Tayvallich. What was great was that his hosts were artists themselves and the wife's work is mainly in posters for Shakespear's plays. Impressive collection and Jenni fell in love with a Richard III poster which included a sweet horse and a fallen crown in black and white with a splash of red for the rubies.

Our last stop of the day was at Kilmichael Glassary where Louise Oppenheimer a weaver was showing her work and sharing her workshop space with Melanie Chmielewska, a scuplture. Both of them really impressed me with their works and patience. Louise does not use any loom but painstakingly weave the threads together from a frame. Melanie whose sculptures take my breath away works with stone and uses the simplest tools of chisel and hammer to create sculptures which felt soft and alive. I have a feeling that Chris will one day commission a work from her. The first day ended with a lovely dinner and cakes that Jenni brought.

The next day turned out to be opposite of Sunday, with overcast skies and frequent showers. Since Chris needed to visit the doctor in the hospital, we decided to go into Lochgilphead and visit a few more artists while waiting for her appointment. I was impressed with the glass work of Kirsty Brady. Then, while waiting for Chris, I took a stroll into the woodlands near the hospital and found some interesting stuff to photograph. I think one of the reasons why I enjoyed this visit is the great combination of walks and photography.

Tuesday was again another beautiful day though it started out with a bit of rain. Chris and Jenni decided to take me to see the gardens of Arduaine and Ardmaddy that day. Arduaine Garden (http://www.arduaine-garden.org.uk/) is spectacular; artfully wild, which I think was what they were aiming for. We met the head gardener on our way in and had a pleasant chat with him. Had some lovely photographs of various flowers and plants as well as scenic photographs of the west coast isles from various viewpoints. I really hope that they manage to save this lovely garden from closing. Ardmaddy Garden is definitely different from Arduaine. Ardmaddy is part of a castle and has formal and woodland gardens. However, even its woodland garden is not as rugged as Arduaine.

Wednesday, we stuck closer to Kilmartin, choosing to go see what the beavers, reintroduced back into the Knapdale forest last year, have been up to. Chris told us that they had their first young, born in the wild earlier this year and have already been damming up part of the forest. With Isabel, Chris's neighbour joining us, we headed out to the forest to see some of their handywork. While we didn't get to see the beavers themselves, their handywork is pretty impressive. They had gnawed through more trees than I expected, and the area was thoroughly flooded by the dam they built. The water was pretty deep at some places. I wonder if the partially submerged trees would ultimately die.

After that, we walked up to Bellanoch viewpoint. The walk was definitely worth it just for the breathtaking view of Loch Crinan and the River Add Estuary. And on this beautiful Wednesday, we were blessed with clear blue sky that allowed us to see the Isle of Mull. There is a sense of peace as the four of us sat down on the benches and gazed at the meandering river. If ever I wished I was a painter, this was it. No wonder Fraser painted it and Isabel is working on a drawing of it. The landscape inspires people to reach their innermost souls for that creative instinct. The photos I took can't do it justice.

Ramadhan is nearly here

Once again, Ramadhan is coming around. I pray that this Ramadhan would be a fruitful one for me. Funnily enough, this Ramadhan I will be travelling just as I travelled last year (to Munich) and the year before (to come to Edinburgh). Actually I think it is a kind of tradition for me to travel during Ramadhan for many years now. But insya Allah, I will try not fail in observing Ramadhan this year...

Poem: God's Gift

Sunrise and sunset,
time is a gift
that one rarely appreciates
until it is too late.

No service is done
by our headlong rush,
For God's gift of beauty
shall we likely miss.

Every breath is a gift,
A gift of life, of moments,
For who knows
when the journey's end.

Looking without,
searching within,
To seek the Truth,
A precious gift
for those with understanding.

The ultimate prize,
so illusive is it,
that rarely we attain,
God's gift of peace.

To my dearest grandmother,

You're meeting Allah today after being with us for so long...a gift from Him to those who know you. I wish I was there with you, but Mak Ngah said that you died peacefully in your sleep. I guess to a certain extend I would rather remember you as the grandmother of my youth.

I never got to tell you how I appreciate the love you gave us, even though we weren't of your blood. I remember the times when you would help Mom look after my siblings when they were born, and I'm sure you did the same for me. You were there for us during our growing up years and when we had to go through the painful time of losing Mom. You looked on with pride when I graduated and gave sound advice whenever I visited you.

I know you missed Mom so much that it triggered the early onset of alzheimers for you. But for all that, I know somewhere in you, you still remembered her and us. So, on this day, I thank God for you and ask Him to extend his Mercy, Love, Forgiveness to you.

Your eldest grandchild.

The Ka'abah

A few years ago, I had the privilege of being called upon to visit the House of Allah in a small pilgrimage (the umrah). In that visit, once I sat in front of the Ka'abah and spoke to it, the essence of which is encapsulated by the poem of Ibn 'Arabi:

"Oh Ka'ba of God, oh Zamzam, how strongly you demand my friendship, but no, no!
If I must get involved in a friendship with you, it is through compassion and not desire towards you.
The Ka'ba is nothing other than our essence, the essence of curtains of pious fear.
The True One is not contained by sky nor earth nor any word.
He appeared to the heart and said to it: Be patient! For it is the Qibla established by Us.
From Us to you and to your heart, towards the encounter with My house; how magnificent it is.
It is a duty for Our Ka'ba to love you and to love Us is a duty for you.
Enough!"

And I wonder if I had offended It by my questioning of its importance. So when I read Ibn Arabi's dialogue with the Ka'abah through the various poems he wrote on it, it called to me. So here are some of the poems of the wise teacher based on his "Love Letters to the Ka'abah."

"My heart took refuge in the sanctuary when it was struck by the arrows of the enemy.
Oh, clemency of God towards his servants, God placed you among the minerals.
Oh, House of my Lord, light of my heart, freshness of my eye, intimate friend of my heart.
Oh, heart's secret of true existence, oh my inviolability, purity of my love.
Oh, Qibla towards which I have turned each time I have camped, in each valley,
Of permanence, then of heaven; of extinction and of the cradle.
Oh, Ka'ba of God, oh my life, path to happiness and justice,
You are God's depository of the only safeguard against the terror of the final return.
The noble Station shines brightly in you, in you resides the servants' happiness.
In you is the Right Hand which my mistake has covered with a black mark.
In the place where we attach ourselves to you, he who perseveres with his amorous passion will know happiness on the Day when we are called.
Souls have died because of their desire for it (the Ka'ba), through the pains of longing and exile.
Because of its affliction for them it donned a mourning blanket.
God makes a light shine on its summit, which shines on the heart.
Only the afflicted whose eyes have suffered the Kohl of insomnia can perceive it.
It turns, seven after seven, after the fall of night to reply to the call.
It weeps endless tears, received in token by its passion, without weakening.
I heard it call out to the Stone for help: oh heart of mine!
The night quickly passed but my amorous passion was not appeased. "

And even more beautiful:

"My Ka'ba here before us is the heart of existence And My Throne is, for this heart, a limited body. My House, the one who contains Me, is your heart which I am watching, Deposited in your body, through which I bear witness."

Here, Ibn Arabi likens the Ka'abah to the heart of existence and links it to our own hearts which are also receptacles of Allah's divine presence/love as stated in the hadith: "Neither My sky nor My earth contain me; only the heart of my believing servant contains me."

The beauty and the honour of the Ka'abah is then apparent; as the sanctuary of our hearts. Perhaps, even the one through which Allah unites the hearts of the believers...the Heart of hearts. So, a Being of stones, minerals, and motar, whose "Noble Station" shines brightly, links with us through the connection of the hearts and of love of the Creator who created both Houses.

I hope that in this I shall not make the same mistake if the Ka'abah beckons again and the invitation is issued.