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December 18th, 2009 at 5:58 am
How Sister Sadia says Islam having harsh LAW ?
which text of Quran disturbing her ? or humanity
I don’t understand , I invites readers to go through with her BOOK ,,,, and judge her thoughts …
May Allah give us Hidayat
wasallam
wasim
Extract from the book
The most common response on hearing the title of my book has been: ‘But what has Sufism got to do with Islam?’ I realize that Islam is perceived as a faith with harsh laws, whereas Sufism represents wonderful poetry, dance, art and an appealing form of universal love. It is difficult for some Muslims and most non- Muslims to accept that Sufism is the spiritual current that flows through Islam. Sufi Masters are called ahl e dil, ‘people of the heart’. They teach that religion has no meaning unless warmed by emotions of love, and interpret Sufism as being the heart of Islam. However, I do understand that Sufism has come to mean something quite different in the language of the New Age. Disillusioned with religion and the problems associated with it in secular democratic societies, people tend to mix and match elements from various religious traditions that personally appeal to them…The Quran informs us that Islam is not something that began with the Prophet Muhammad some 1400 years ago, but with the creation of the universe in which Adam was the first Prophet. Sufism is the timeless art of awakening the higher consciousness through submission to the Divine Will. The Sufi doctrine goes far beyond history and is rooted in the primordial covenant all unborn souls made with their Creator. Many friends view my visits to dargahs, Sufi tombs, as senseless medieval superstition. Some orthodox Muslims even insist that Sufism is an innovation in Islam-a sinful practice that our ancestors picked up from Hindu idol-worshipping traditions. They reason that since most of our ancestors were Hindus, some of us are still using pagan methods like singing, to please the gods… I would also like to share the miracle of my son’s birth. The best of infertility specialists had categorically told me that due to various complications it appeared virtually impossible for me to have a child. I was 32 years old, with the biological clock ticking away. I wanted a child desperately, but the doctors were not hopeful. My mother reprimanded me for giving up hope and despairing of God’s grace. She advised me to go to the dargah of Khwaja Moinuddin Chishti, popularly called Gharib Nawaz, Patron of the Poor. I travelled to Ajmer and pleaded for his blessings, vowing to come back for thanksgiving if my prayer was granted. In Delhi, I regularly visited the dargah of Hazrat Shah Farhad and lit candles for the granting of a child… My prayers were answered and a few months later there was an embryo kicking away in my womb, causing boundless joy. My son Arman Ali was born in Karachi through a Caesarean section, and while being wheeled away after the operation I faintly heard the doctor comment on the miracle birth. According to the Islamic calendar, Arman was born on the sixth of Rajab, a date that marks the annual Urs, death anniversary, of Khwaja Gharib Nawaz. The sixteen-year-old lad is a musically talented child, and this is a gift that I believe is from the Sufi Master… While researching the biographies and discourses of the Sufi Masters, I slowly began to understand traumatic experiences as both nourishing and necessary for those who truly seek to purify and liberate the mind, body and soul… I discovered that spiritual endeavours leading to states of ecstasy were usually rooted in grief. God, by His own admission to Moses, revealed that He lived in broken hearts. All Sufis believe that both affliction and bounties are the blessings of God. Something stirred my soul and I began to see myself as blessed rather than cursed by God. It changed my relationship with Him from one of animosity to one of friendship and love. I made a conscious, sustained effort to apply some basic principles of Sufism to my shattered life. I vowed to develop rida, resignation to the will of Allah; tawakkul, trust in Him; sabr, patience; and mohabba, love. I found that it soon provided me with the strength of a lioness and the flight of a falcon. I no more fear life or death, for I see life as an endurance of God’s will, and death as something that unifies us with the Creator. (Extract from Sufism: The Heart of Islam – by Sadia Dehlvi. Published HarperCollins India.)