Tafakkur

 Tafakkur (Reflection)

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Shaikh Ahmad Hendricks

Many years ago a book called " Penny for your thoughts" was published. It would be interesting to see whom of the modern generation read this book or heard of it. The cliched title shouldn’t fool one. The intention of the author is to explore the content and quality of everyday thought. This book is not a treatise on logical thinking or the rules of correct reasoning.

The systematic study of logic has to be looked for in other works and is usually the forte of experts and scholars. The subject of this book is more humble but extremely important. People you meet often are so deeply steeped in some thought or issue. A look of utter surprise comes into their faces when you ask them, "Penny for your thoughts?". What is of great interest to me is the fact that often people fail to recall the stream of thought that so deeply engrossed them. Yes we are aware of some of the many reasons why this happens.
But for a Muslim to be so entirely taken over by everyday worries and concerns is not good enough. The author of this book suggests interesting and useful methods to help gain control over ones propensity to sink into purposeless thinking and well worth a read.

The quality of our thought is a very serious and important subject for any Muslim to consider. Says Allah, the Most High, in the Qur'an surah ali 'Imran verses 190 – 191,
"Surely in the creation of the heavens and the earth and the rotations of the day and night are signs for the ulul albab. Those who remember (dhikr) Allah, the Most High, standing, sitting and whilst reclining on their sides and who think (tafakkur) about the creation of the heavens and the earth, [They say] O our Lord You have not created this in vain, Glory be to Thee and protect us from the fires of hell".
In this verse Allah, the Most High, speaks highly of the ulul albab or literally the possessors of mind or the intellectuals. Qualities of this kind are mentioned in the Quran precisely because Muslims are expected to emulate them. The second important attribute of this level or quality of Muslim is remembrance (dhikr). We will discuss that in a later article. Our focus in this article is on the crucial matter of tafakkur.

Imam ‘Abdallah ‘Alawi al-Haddad says in his Book of Assistance, "Know that the reformation of both the din and the dunya depends on sound purposive thinking (tafakkur), and the individual who has mastered this ability has gained a portion of every possible good. It is said: Purposive thinking (tafakkur) for an hour is better than a years worship. It is also related that Sayyidna ‘Ali, may Allah bless him, said: There is no worship ('ibadah) like purposive thinking (tafakkur). A certain gnostic is reported to have said: Purposive thinking (tafukkur) is the lamp of the heart, if it removed the heart has no light."

The reader will notice I’m translating the word tafakkur as "purposive thinking" not simply ‘thinking" or "contemplation". Imam Ahmad al-Haddad in his excellent book "Key to the Garden" defines tafakkur as follows: "And tafakkur is the focus and movement of the heart and mind through the meaning of things in order to reach the underlying intention, and by this, the pearls of truth is reached." Tafakkur is the art, if you like, of churning a matter around in ones mind. The intention driving this process must be to discover the truth behind a saying or clarify the real nature of a principle of belief. We shouldn’t be fooled, this is a skill one has to learn. Thinking to some purpose is a skill we have to acquire.

It is also important to note that this kind of "quality thinking" formed an integral part of the texture and culture of Muslims since the time of the Prophet, may Allah’s peace and blessings be upon him. A saying attributed to both ibn ‘Abbas and Abu Darda, may Allah be satisfied with both of them, goes like this
"Tafakkur for an hour is better than a whole nights salah." This ability and capacity to think deeply about things is the light of a Muslim. The author compares the human heart to a house and tafakkur to the lamp that provides the light in it. The heart is steeped in darkness without the light of tafakkur. Indeed the full and even basic understanding of our din is beyond the scope of the unthinking.

Tafakkur in the context of din is traditionally divided into four types.

The first is the level of the ordinary people (al-‘ammah). This level involves the search and discussion proofs and arguments to arrive at some conviction. Interesting to note is that the requirement or need for proofs before you believe in Allah, for example, is placed at the most basic level.

The second type of tafakkur is that of the worshippers (al ‘abidin) whose main interest is to know the rewards of a particular ‘ibadah. They want to get on with the work. Knowledge of the rewards inspire them to greater activity.


A third type is the tafakkur of the ascetics (zuhhad). At this level the main focus is on the contingency of existence. They are deeply impressed by the truth of verses such as " everything will disappear and only the Face of Allah will remain". The results of that kind of thinking, which is often inspired by Allah, is a complete break from this world. They loose interest in wealth, fame, power and position.

The fourth type is the tafakkur of the gnostics (‘arifin). They are the great searchers of the truth behind the universe and its creation. They delve into the secrets of the Names and Attributes of Allah, the Most High. And often they speak of things that far exceed the capacity of ordinary people. They are also the great lovers of Allah, the Most High. Love flows from knowledge of the Beloved. The greater our knowledge of the Beloved the greater out love for Him.

So as Imam Ahmad al-Haddad says, "Knowledge comes from tafakkur and from knowledge adoration, and from adoration love".

Maulana Jalalud'din Rumi - Whoever Brought Me Here

Whoever knows the original work please let me know it's title.

Whoever Brought Me Here

All day I think about it, then at night I say it.
Where did I come from, and what am I supposed to be doing?
I have no idea.
My soul is from elsewhere, I'm sure of that,
and I intend to end up there.
This drunkenness began in some other tavern.
When I get back around to that place,
I'll be completely sober. Meanwhile,
I'm like a bird from another continent, sitting in this aviary.
The day is coming when I fly off,
but who is it now in my ear who hears my voice?
Who says words with my mouth?
Who looks out with my eyes? What is the soul?
I cannot stop asking.
If I could taste one sip of an answer,
I could break out of this prison for drunks.
I didn't come here of my own accord, and I can't leave that way.
Whoever brought me here, will have to take me home.
This poetry. I never know what I'm going to say.
I don't plan it.
When I'm outside the saying of it,
I get very quiet and rarely speak at all.

Trans. Coleman Barks.

Farewell Ramadan and see u next year by Allah's will

I do not want to part with this month. I want this month to stay with me, or just take me with it. I have told it several times that I shall complain the Higher Authority if it abandons me. But it says it has to go. . . It is also promising that it will come again. I trust it, because it has never lied. It always visits me with new zeal, never lets me down and always always keeps its promise. We are holding each tight, weeping harder with the passing of time. . .Ah! The silky mornings wrapped around my shoulders and the soft evenings gently caressing my forehead. . . I don't want to let go the feel of it. But it has to go. . . It says it will come back (weep). . .

Ramazan Updates

Ramazan Updates

Beliefs concerning Allâh Ta’âla Author: Maulana Ashraf Ali Thanwi

Beliefs concerning Allâh Ta’âla

1. In the beginning, the entire universe was non-existent. Through the creation of Allâh, it came into existence.

2. Allâh Ta’âla is One. He is not dependent on anyone. He has not given birth to anyone, nor was He begotten. He does not have any wife. There is no one equal to Him.

3. He has been since eternity and will remain till eternity.

4. There is nothing similar to Him. He is unique.

5. He is alive. He has power over everything. There is nothing that is beyond His knowledge. He sees and hears everything. He speaks, but His speech is not like ours. He does whatever He wishes and there is no one to stop or reprimand Him. He alone is worthy of being worshipped. He has no partner. He is merciful to His servants. He is the lord. He is free of all blemishes. He is the one who saves His servants from all calamities. He is the possessor of honour and greatness. He is the creator of all things; nothing has created Him. He is the forgiver of sins. He is all-powerful.

6. He gives in abundance. He is the one who gives sustenance. He decreases the sustenance of whoever He wishes and increases the sustenance of whoever He wishes. He humiliates whoever He wishes and elevates whoever He wishes. He gives honour to whoever He wishes and disgraces whoever He wishes. He is just. He is extremely tolerant and forbearing. He values and rewards service and worship rendered to Him. He accepts duas (supplications). He is all-encompassing. He is the ruler over everyone and no one is a ruler over Him. No work of His is devoid of wisdom. He fulfils the needs of everyone. He is the one who created everyone and He is the one who will bring all back to life on the day of qiyâmah. He is the one who gives life and He causes death.

7. Everyone knows Him through signs and attributes. No one can know the essence of His being. He accepts the repentance of the sinners. He punishes those who deserve punishment. He is the one who gives guidance. Whatever happens in this universe occurs under His order. Without His order, even an atom cannot move. He does not sleep nor does He slumber. He does not get weary of protecting the entire universe. He is the one who is keeping everything in control. He has all good and beautiful qualities. There is no bad or defective quality in Him, nor is there any blemish in Him.

8. All His qualities are from eternity and will remain till eternity. No quality of His can ever disappear.

9. He is free from the qualities of the creation. Wherever such qualities have been mentioned in the Quran or Hadith, we leave the meanings of them to Allâh. He is the one who knows the reality of these things. We believe in these things without delving into them and have the conviction that whatever their meanings may be, they are correct. And this is the best way of looking at these things. Alternatively, we could give them some appropriate meaning with which we could get an understanding of them.

10. Whatever good or evil that takes place in the world, Allâh Ta’âla knows of it from eternity; and according to His knowledge He brings it into existence. This is what is meant by taqdir (pre-destination). There is a lot of mysterious wisdom in creating even evil things. Everyone is not aware of this wisdom.

11. Allâh Ta’âla has given man an understanding and the power of choice with which he chooses between good and evil. However, man does not have the power to bring anything into existence of his own accord. Allâh Ta’âla is pleased with good deeds and displeased with evil deeds.

12. Allâh Ta’âla has not ordered man to do anything which is beyond his power.

13. Allâh Ta’âla is not bound by anything. Whatever mercy He shows is solely out of His kindness and virtue.

Trust

The word trust contains an ocean of meaning, but underneath it all is the sense of responsibility, the sense of having to appear before Allah and to account for one’s actions.

[Muhammad al Ghazali]

The Examiner

by F.R. Scott, A poem written in the 1940's in Canada concerning

the American schooling system

The routine trickery of the examination baffles these hot and discouraged youths

Driven by they know not what external pressure, they pour their hated self-analysis, through the nib of confession, onto the accusatory page

I, who have plotted their immediate downfall, I am entrusted with the divine categories: A, B, C, D, and the hell of F

The parade of prize and the back door of past, in the tight silence, standing by green grass window, watching the fertile earth graduate its sons with more compassion

Not commanding the shape of stem and stamen, bringing the trees to pass by shift of sunlight and increase of rain

For each seed, the whole soil; for the inner life, the environment receptive and contributory

I shudder at the narrow frames of our textbook schools in which we plant our so various seedlings

Each brick-walled barracks, cut into numbered rooms, black boarded, ties the venturing chute to the master's stick

The screw-desk rows of lads and girls, subdued in the shade of an adult, their acid sub-soil, shape the new to the old in the ashen garden

Shall we, shall we open the whole skylight of thought to these tip-toe minds, bring them our frontier worlds and the boundless uplands of art for their field of growth?

Or shall we pass them the chosen poems with the footnotes, ring the bell on their thoughts, period their play, make laws for averages and plans for means, print one history book for a whole province and let 90,000 read page 10 by Tuesday?

As I gather the inadequate paper evidence, I hear across the neat campus lawn the professional mower's drone clipping the inch-high grass.