Islam, In the Name of God, Most Merciful

"...Can any intelligent person accept that the vast scheme of being... should be based on aimlessness and purposelessness?" The Seal of the Prophet and His Message by Sayyid Mujtaba Musavi Lari

About the author, Lari is the son of the Persian Ayatollah Sayyid Ali Asghar Lari, grandson of Ayatollah Hajj Sayyid Abd-ul-Husayan Lari. Writing in another of the books, The Seal of the Prophets and His Message*, from a collected set, the younger Lari, Sayyid Ali takes up the subject of the prophets and shares with his reader an insight into them, and their meaning within the Islamic faith; for that matter, he gives an indication of the meaning of 'prophet' within all of the monotheistic world. Writing in a beautiful and provocative way, Lari challenges his reader to consider a deeper, fuller meaning of man's relationship to god and prophet.

"In the world where our existence unfolds, we have never heard of or seen an organization, or administration that is left to its own devices without a [proper] supervisor responsible for it." As human society is highly social and structured, Lari writes that there must be an intelligent, creative being who has given each creature, in his own kind, a proper and fitting degree of perfection. How then, he muses, can a person, such as a prophet, who may play such a central role in the life of natural man, man of the original face if you will, be overlooked as a credible and viable source in the evolution of a human being? Lari writes, "...Can any intelligent person accept that the vast scheme of being... should be based on aimlessness and purposelessness? So just as the orderliness of life springs from the Creator, the same may be said of the whole scheme of being, including the existence of the human being."

"The question," Lari suggests is directed at thoughts of "punishment and reward here." He writes, "A God who holds back nothing in order for every creature to attain its perfection cannot possibly be indifferent to the human being's attaining the degree of perfection suitable to him. He [God] guides the human being to material perfection... to his true perfection... ." The Quran [Koran] states, "We will give help to both groups, those who worship the world and those who seek the hereafter, so that none should remain deprived of the favor and generosity of their Lord." (17:18)

It may be deduced from various writing in the Quran that the mission of the Prophets is clear and mandated from heaven, so that they may purify and conclude differences among human beings. "It is He who sent a great Messenger among the unlettered Arabs, one from among them, who might recite to them the verses of God's revelation, purify them from the filth of ignorance and evil characteristics, teach them the Law contained in His book..." (62:2) Thus writes Lari, "the Prophets came in order to convey to human beings Divine knowledge, free from all forms of illusion and error. They came to proclaim to the human beings a series of truths which a person would never have attained unaided, such as matters lying beyond the natural realm, like death, the intermediate realm and the resurrection."

One of the very most fundamental tasks of the Prophets is then to bring the excesses of that which causes the human being trouble and torment in his [natural] rebellious spirit, under control and reduce them to order, so as to pacify its rebellious tendencies... in the 'school of the prophets,' pleasures are not negated." Their essential value remains intact. For Prophets are the source of virtue and the emerging of human ethics, nurturing and curing the spirit of man in such a way that through realization, each man attains a greater and deeper knowledge of truth and ethical values. In imitation of the Prophets a may may then engage in the struggle against the dark forces, those which hinder his development as a creature in truth and holiness. Divine guidance is essential to all human development in matters of spirit and morality.

*This volume is published in several languages from the original edition, Khatam-i anbiya va payamash, first published in Farsi. The English translation used here is by Hamid Algar copyright 2000, The Islamic Education Center, Potomac, MD.

Modern Conflict, Ancient Egypt

"When Israel was a child then I loved him, and I called him out of Egypt." --Hosiah 11:1


While there are two thousand years of Coptic history, today history positions Copts at a critical juncture. The United States government is making movement to attempt restraint to the conflict now boiling in Egypt. There are at this moment, thousands of Coptic Christians being slaughtered for no other reason than they are Christians, not Muslims.
Many outside of the middle east are wholly unaware that the intensification of what some call a 'holy war' between Christians and Muslims is again on the front burner. Today it is more often Christian communities who are suffering. Egypt and Iraq are two such examples.

Otto Meinardus writes about this history, which replays itself again today in his book of the same title, Two Thousand Years of Coptic Christianity. "The history begins with the traditions of the visit of the holy family to Egypt... to fulfill the Old Testament prophecy" regarding the coming of the One, The Christ. "Undoubtedly Egyptians filled with the gifts of the Holy Spirit... returned to their homes along the Nile Valley, and established there the first Christian communities," so records the Bible verse, Acts 2:10. Regarding Saint Mark the Evangelist as the founder of their church, Coptics, as did Saint Mark, suffered much persecution for their faith.

Yet today few realize "that Egypt once was a great Christian nation." Following its initial establishment in Egypt in the earliest of the common years, the Coptics became a firm part of Egyptian life from the second century onward. In Alexandria, with Constantine's rule in 313C.E. the Church emerged to face numerous conflicts with their neighbors. By the sixth century there is recorded to have been 600 hundred monasteries in and around Alexandria. Saint Cyril is by tradition said to have constructed the first Egyptian cathedral. However the Copts split from the Byzantine church in 451 C.E. The most famous Coptic Theologian of the early period is Origen, who settled in Alexandria and founded a school there which had great influence over the Coptics.

Also in the early church there arose a disagreement regarding the understanding of the "body of Christ." Further developments led to schisms and emerged with four groups, including the Nestorians claiming ascendancy. With these divisions in place, the Coptic Church was further weakened by the arrival of the Muslim invaders, under which many more adopted the beliefs of Mohammad, the Prophet.

Currently, writes Meinardus, the Coptics have been revitalized and are increasing. The "Africa Project," whereby the Church of Alexandria joins forces with the ancient churches of Africa has yielded a harvest for both groups, strengthening them and enriching their ancient traditions. Today the style of worship remains in the ancient Coptic language and her song remains equally vibrant, fueled with ancient rhythms. Yet the unfolding conflict in Egypt threatens, the innocent, the minorities, the Copts directly.

Whirling Dervishes

"All loves are a bridge to Divine love. Yet, those who have not had a taste of it do not know!"  -- by Jalaleddin Rumi, Sufi mystic and poet

Islamic Sufism and Dervishes go together. There have been Semazen or Dervishes for the past 700 years; as an element of Sufiism, a mystical practice within Islam, the Sufi way of living is focused on love, tolerance, worship of God, community development, and personal development through self-discipline and responsibility. A Sufi's way of life is to love, to serve people, to abandon the ego as a false self, and all illusion, so that one might reach mature wholeness or holiness, and attain Allah, the True One. The Sufi doctrine of Rumi: Illustrated Edition by William Chittick delves into Sufi spirituality deeply.

The practice of the Whirling Dervishes is one branch of Sufi practice within Islam. Sufis value universal love and service to all of Creation. The Order of the Whirling Dervishes has been in existence since at least the 13th century; when the great Rumi, inspired by Turkish tradition, fell under influence by the Sufi movement, it was a chance meeting with a Dervish that converted Rumi's thoughts to those of a mystic and an ascetic.

The thought that the earth is round, the seasons rotate, the stars travel the sky, the human body circulates blood, the great wheel of the earth turns, thus there is no created being which does not revolve in some fashion. While this may all be quite natural and without effort, humankind possesses an intelligence which permits these observations, distinguishing him from other creatures.

By twirling, rather than move into an estatic state as some might suppose, the Dervishes seek to revolve in harmony, with all things in nature. So in fact, he is engaging in a harmonizing action by whirling, witnessing the existence and magnificence of the Creator. So says the Qur'an: "Whatever is in the skies, or on earth invokes God." (64:1)

While the whirling is perhaps the most dramatic aspect of their practice, the Sufi seeks unity with three principal parts of human nature: the mind, the heart and the body. Sufis seek connection with the mind through intellectual activity such as gaining in knowledge or thought-meditation; they seek connection through the heart with activities such as poetry, musical expression of feelings; the body is sought in Sufi expression by whirling, by physical engagement with life activities.

Uniquely the Sufi is inspired in all these ways through the Sema, or whirling ceremony. The Dervishes engage in this practice as representation of the human spiritual journey. They grow by turning towards the truth of all things, transcending the ego, then growing through love; this spiritual journey is completed with a sense of holiness, an ability to love and serve all equally.

Sufism mostly concentrates on the interior world of human life, addressing the meaning and effect of specific practices on man's spirit and heart which while abstract, is not contradictory to any Islamic teaching based on the Qur'an or Sunna.

The Good Samaritan

Who is my neighbor? is the question asked by the Christ in the parable of the Good Samaritan. While today the term "good samaritan" brings positive connotations, in the time of the Christ, this was not the case. The Samaritans were known as an offshoot of Judaism; the Shomronim as they are known in Hebrew, believed their mode of worship was the one, true religion of the Israelites prior to the Babylonian exile. Their ancient lands were known as Samaria.They believed that they alone were indeed the "true keepers of the Mosaic law."

At one time they numbered in the millions, later they were reduced by politics and other forms of suppression. Their numbers dwindled by the early Common Era; the advent of Islam further reduced them. However the Samaritans never were completely extinguished. Today they are counted in modest numbers in the West Bank and Gaza areas, possibly numbering less than 100 individuals there. With the advent of the Samaritan schism, the Jews no longer associated with them. They saw their methods as corrupt, contemptible. The process was a long, one. It is easy to point to a single source, but more likely it is multiple factors which led to the Bible writers in the early Common Era to view them negatively. Some bible historians such as Wayne Brindle of Grace Theological Seminary point out that their exact origins remain unclear.

Who, then, is our neighbor according to the telling of this story, the Good Samaritan? If, we, like most Jews of the time period, consider Samaritans less good, then may they be ignored? May we then according to the telling of the story by bible writer Luke pass him, who is in need, by? Luke recounts a man, beaten and robbed who lies in the road. Many pass him by for many reasons or none at all. A Samaritan passes, stops and assists the man.

The Christ points out that it was a Samaritan who helped this man, who showed him the mercies of the Lord (Even though many at the time disliked him because he was a Samaritan). He also asks his readers, who will find the kingdom of heaven? He concludes that in the tradition of Israel, all who love their neighbor as them self will see the Kingdom.  
Who is the neighbor? The neighbor, answers Thomas Merton, with consideration: that while the Creator may be good, not all men can be so perfect. Is there a place "where one should draw the line?" Merton asks. He notes this question is a matter of classification. It is also a judgement. To the average man these questions often occupy the mind, but to the Christ they were not relevant. He knew not to judge, lest you be judged, and that one must not classify or be classified.

Because love is free; it is not dependent upon other factors. "It loves for loves' sake."  If love contributes to a being, then that being develops and grows; love both gives and receives. If it demands to receive, and only to receive, before it gives, then it is not love. So then the parable as told by Luke is the mystery of mercy, or misericordia.

Spiritual Intuition within Sufism

"Rumi was fully aware that... spiritual awareness and comprehension had dimmed since the time of the Prophet[Mohammed]." -- Sufism: Love and Wisdom by Jean-Louis Michon & Roger Gaetani

Writing in his book, Sufism: Love and Wisdom, French scholar Jean-Louis Michon notes that "both the Sharia path and Tariqa path, the laws and spiritual path, existed from the beginning." He attributes a decline in practice during this period, the 13th century, to a tendancy towards forgetfulness and complacency in the collective minds of believers. Thus it became necessary in the minds of inspired believers in Rumi's day to institute more clearly discernable forms; making formulations more explicit, it was thought, would call those to renewed fervor in the Quran or Koran, and "breathe new life into spiritual intuition." The poet was inspired.

As spiritual matters, Truths and Faith may not easily be contained or systemized.  It is possible that within the writings of even a single author there may be seeming inconsistencies; viewed with the heart moreover the mind, many of these curiosities fade away.While elaborate and systemic forms of Islamic practice may not have been a feature in its earlier days, by the time of Rumi, it was increasingly present, contained within Islam. And while such formulations are not necessary for the spiritual life, its presence constituted a guide and a companion of sorts for those disciples of the Tariqa. If, in later years writes Michon, there are similarities between Sufism and other monotheistic traditions, it is because "in certain cases there are borrowings from other traditional sources."

In Sufism, a doctrine does not exist merely for its own sake. Rather it is because it may serve as a guide on the path, if you will. The author of this book, Michon concludes, "doctrine is the key to open the door... a guide to lead the traveler..." each one unique, and many, though all on one path. Once arrived, it may be discarded.

Sufism

"Whoever has no Master, has Satan as his Master."

Sufism has been part of the corporeal body of Islam for most of its history. The term sufi is known from at least the eighth century C.E.; it is from the word for wool (suf), a symbol of purity by the wearer of such a garment. The suf indicated also that there was an obvious degree of spiritual proximity to God. It is a representation of the ideal mode of worship towards God, with the whole of the heart, mind and body. Sufism is practiced throughout Islamic history as a way to access the divine love, wisdom and knowledge of the Creator which are the basis of mysticism. Sufism then has nothing to do with what authors of the book, Sufism: Love and Wisdom by Jean-Louis Michon, Roger Gaetani call, "the sectarian movements which mostly in the Western world, have used its name, fame, and even some psycho-spiritual practices to attract a naive clientele with the promise of quick spiritual advances."

"The Doctrine of Unity," writes the authors is central to Islamic revelation; 'unity is expressed by the testimony of Faith." Also accompanying the Doctrine of Unity are the concepts of the Universal Man, Mohammad the Prophet and Envoy. All who strive to imitate his virtues, and perfect intellect, pray so as to recover ones' own "pristine nature." Then there is the "Way of Recollection" without consideration or acknowledgment of human free will, places man in a garden, "naturally submitting to the Creator, and thus celebrating His praise..." What is generally known as "The Book of God," the Quran guides the believer to the paths of salvation through the sacred traditions bestowed upon every human community in history.

Finally the Sufis say,"whoever has no Master, has Satan as his Master..." Those who dare to travel to God by their own means are doomed to fail in the Islamic mind. Islam teaches that the "rebellion against God takes place on the level of the psyche, not on that of the body. The flesh is only an instrument for the tendencies originating within the psyche." So then it is the mind and spirit which must be lifted up and trained so as to go the way of truth. These are a few of the topics considered in this book of essays by various authors.

Monotheism and John Paul

Christian, spiritual leader to more than a billion of the world's population, Pope John Paul II led the Catholic Church into new, modern territory. Some think that among his vast flock, he will be long regarded as 'the good Pope.' He was an important architect of the renovation and reform of the Church in 1962 through 1964. Finding the new age to have wants of its own and recognizing the need for change and relevance, She (the Church) set upon the sweeping reforms widely known as 'Vatican II.' Churchmen, laity, religious monks, brothers and nuns, were one and all swept into the 'body of Christ.' Playing his part, the young bishop of Krakow, Poland Karol Wotjyla, surprised the convocation by finding a voice in that great assembly. Thoroughly modern, he called for another way.

Recollecting his time as a Cleric and his views as Pope John Paul II, Karol Wotjlya, wrote in his book, Crossing the Threshold of Hope, "the Church has a high regard for for the Muslims, who worship one God, living and subsistent, merciful and omnipotent, the Creator of Heaven and Earth. As  a result of their monotheism  believers in Allah are particularly close to us... some of the most beautiful names in the human language are given to the God of the Koran [Qur'an], but he is ultimately a God outside of the world, a God who is only majesty, never Emmanuel, God is with Us. Islam is not a religion of Redemption... Jesus is mentioned, but only as a Prophet... for this reason, not only the theology but also the anthropology of Islam is very distant from Christianity."

The Council [Vatican II] has also called the Church to have a dialog with the followers of the Prophet." And She has done so. "To work toward mutual understanding, as well as the preservation and promotion of social justice, moral welfare, peace, and freedom for the benefit of all mankind." John Paul continues his thoughts to express concern for countries "where fundamentalist movements come to power, human rights and the principle of religious freedom are interpreted... make reciprocal contacts very difficult... the Church remains open to dialog."

Regarding the Jewish people, John Paul speaks of them as "our elder brothers in the faith." And in a typically Christian way, he interprets the Covenant of Abraham, the Covenant at Sinai, the Prophets, the sacred Scripture, as the old versus the new covenant. "The one whom God would send in the fullness of time," Galations 4:4. Yet for the Jewish believer, there is only One Covenant; it is outlined and inscribed in the Tenakh. And the Church remains a powerful voice for monotheism today.

Islam, In the Name of God, Most Gracious

"It would surely be illogical to maintain, for example, that the science of medicine has no reality, because man has sought and discovered it out of fear, fears of disease and death..." God and his Attributes by Sayyid M.M. Lari


The author of God and His Attributes is Sayyid Mujtaba Musavi Lari, son of Ayotollah Sayyid Ali Asghar Lari, a great religious scholar of Iran. Lari writes in this volume, translated from Farsi into English that "the best of them [regarding religion]... cannot transcend the sphere of logical speculation." Even so a response may be made that "even if we accept the original and fundamental motive for man's belief in a creator" to have been based in fear, this does not constitute belief in God to be mere whimsy in reality. 


Thus Lari writes in the opening paragraphs of his book, "If fear motivated man to seek a refuge, and if in the course of that search, he discovered a certain reality, God, is there any objection to be made? If fear is the cause for the discovery of a certain thing, can we say that it's imaginary and unreal because it was fear that first prompted man to seek it out?" He continues, "In all the affairs and occurrences of life, belief in a wise and powerful Lord is a real refuge and support... quite a different matter... from man's motive for searching it out."


It is the depths of man's being which impel him to seek God. Yet those who are caught up in "the webs of science may fall prey to doubt and confusion." Many men says Lari become imprisoned within themselves. They overly rely upon their intellect at the expense of their senses. Yet it is the intellect "which safeguards us from illusion." And so man's original nature sensing hazards, rushes to the help of the one who is in want. When, for example, a person is drowning and overwhelmed, pressed by hardships, brought down by illnesses or disease, then it is this very nature, original nature as Lari terms it, that is all compassionate, all encompassing. He seeks the aid of " one whose power is superior to all powers, and he understands its compassion and encompassing power in being. The all powerfulness of this Being can save him. "Because of his perception," writes Lari, "and with all his strength, he seeks the aid of the most sacred being to save him from danger," the one who can help him. And in the innermost core of his heart, he feels the power and strength of that being at work for his salvation.


Lari writes of an Islam, different than is sometimes portrayed as: warring and militant, unrepentant and strident. This Persian cleric writes in his books of a god, who while strident and possessing an eye for justice, is also a god of compassion and salvation.

Traveling the Path, on the Way

"You are the secret of God's heart."


The most valuable thing you can offer is your possible or potential spirit. This is what you have always available to offer, what you need to live your own love story. Like the seed watered, your love is without beginning and without end. Watering the seeds of your love, is a practice that makes you grow-- but it is only a practice, not an end. For, if your focus becomes the notion of "growing," then the end becomes just that--a pursuit and the way is obscured by what you pursue.

As Deepak Chopra relates in his book, The Path to Love,
"...[it] is something that you consiously choose to follow, and everyone who has fallen in love has taken that first step." Pope John Paul II in his first public gathering, exhorted the crowd with the Bible verse, "Do not be afraid, for I am with you always."

Deepak continues, "In India, the spiritual path is called Sadhana, and as I've mentioned though a tiny majority of people give up normal life to wander the world as seekers of enlightenment, these monks, Sadhus, everyone, from those in the most ancient civilization of Vedic India until today, considers their life to be a Sadhana, a path to the Self. Although the Self seems separate from us, it is actually intertwined in everything a person thinks, feels, or does...
As long as the Self has yet to be found, sadhana exists. The "goal" is to change your awareness from separation to unity."

And while the inner work takes place, it must have something exterior to sustain it.
"In India, a person's nature leads him to the style of path appropriate to reaching fulfillment. Some people are naturally intellectual, and therefore are suited to the path of knowledge or Gyana. Some are more devotional and are suited to the path of worship, Bhakti. Some are more outwardly motivated and are suited to the path of action, or Karma. The three are not mutually exclusive; rather they may form a wholly integrated path.

"Ideally there are periods of study, worship and reflection, and service in a person's day." It is possible to be so taken by a particular practice that ones' whole existence centers upon that practice. Perhaps it is reading the Scriptures, contemplation or scholarly debate, living the life of Gyana; perhaps spending time meditating, chanting and participating in Temple rituals as the life of a Bhakti. Or you may focus yourself doing social work, teaching, serving, applying yourself to mental and physical purification doing God's bidding in daily life, the work of Karma.

"A path is just a way to open yourself to spirit, to God, to love. These are aims we may cherish, but our culture has given us no established way to reach them. Indeed, never in history has a seeker been confronted with such a disorganized and chaotic spiritual scene."

Today what we are left with is the desire to love and be loved, a force and a power in the world too great to be extinguished; thus the path to love is not simply a pretty metaphor, it is a reality. In India, the most ancient version of this is bhakti or devotion, from Vedic India in which all love is in the search for God. The Sufis of Islam, and the great teacher and poet, Rumi, testify to this.

Christ initiated another version of the Way in his teaching "Love you neighbor as yourself." He did not simply say like, rather he passionately intoned the word love as his great commandment. The Christian idea of the Way is about the relationship between a parent for his beloved child. God is seen as the great mother/father. In the Hebrew scriptures, there is the great love of God for his creation in the Song of Solomon.

However "since the advent of Freud, psychologists have assured us that falling in love is illusory; the sense of ecstacy that is part of falling in love isn't realistic. We must learn to accept the temporary nature of romance and disregard the "projected fantasy" that we might be as immortal and invulnerable as lovers often feel." Chopra among others insists, the sense of uniqueness, blessing and delight felt by lovers has its own reality, but it must be found within, the world wishes no such part. The mystery that is love, joins us to a reality that we yearn for, and despite the "differences of a Sufi master, a yogi, a Christian saint, and a Chinese martial artist, all perceive spirit as clearly as seeing the earth and sky."