khalifa, khalifatul masih V, hadhrat hazrat mirza masroor ahmad, caliph, caliphate, promised messiah
http://www.pakspectator.com/how-a-cuban-embraced-islam/
“Are there many Muslims in Cuba?”
“Why would a Cuban want to become a Muslim?” These are the two questions I am most frequently asked when introducing myself, or in the case of old friends re-introduce, by my Muslim name, Assad Jibril Pino. The answer to the first query is a simple yes. Several thousand Muslims reside in Cuba, most of them descendants of Lebanese immigrants. However, the second question always makes me pause and ponder before I reply, even though I have heard it hundreds of times. It is a loaded question, of course, because it presumes that religion is the product of ethnic identity, and that Muslim and Cuban only belong together on the restaurant menu of a Miami luncheonette: “I’ll have Moros y Cristianos, with a side of croquetas.” Actually, I no longer eat this Islamophobic dish, since it contains pork. But, I have come to believe that there is a path, however crooked, that connects Cuba to Islam for me personally, beyond the Moorish heritage of my ancestors.
The fact that I was born in Havana in 1960, “in the fist of the Revolution”, using the phraseology of the island Cubans (this “island Cuban” versus “Miami Cuban” business can lead to schizophrenia, unless one is agile at linguistic somersaults), had a decisive impact on my decision to revert to Islam in the summer of 2000. Fidel Castro has often said that a revolution allows no neutrals. From the moment a child reaches school-age in Cuba he or she is confronted with problems of war and peace, justice and oppression, and integration or marginalization from family, neighbors, friends and the nation. Was I for or against the Revolution of 1959? Where did I belong: with my parents who were officially dubbed “gusanos”, i.e., counterrevolutionary worms, or with my mother’s side of the family, since some of my aunts belonged to the Communist Party? These were playground questions for me, not theoretical debates. The Revolution brought justice—I could see it in the improvement of the lives of my relatives—but also repression; the fear of speaking out that I registered whenever my parents conversed privately about politics.
My father made the decision to take our family out of Cuba in 1968. The experience was particularly traumatic for me, being an only child, since I was leaving behind my cousins, who all belonged to the Castroite side of the clan. Moving to Los Angeles, where my father’s sister resided, my parents followed the usual Latin American Catholic practice when it come to religion: “walk the walk, just don’t talk the talk.” I was pushed into parochial school, and sent to mass on special occasions like Epiphany or the Day of the Three Kings (I still remember, back in Cuba, putting out hay for their horses in order to receive presents on January 6), but never was Catholicism mentioned at home—no prayer, invocation of God or Jesus(A.S.) for help.
Mercifully, the priests and nuns at the high school I attended during the 1970s deprogrammed me from Christianity. What can I say about putative Christians who blessed the Viet Nam War? After three years of this craziness, I screamed for a release and received my parents consent to transfer to a public high school. I also became an agnostic, a view I maintained until finding Islam.
My excarceration from parochial school and enrollment at the University of California at Los Angeles (UCLA) in 1980, majoring in history and specializing in Brazil, furthered my estrangement from organized religion. The 1980s posed terrible and challenging tasks for Latinos on campus. Our brothers and sisters in Central America were being butchered by American-trained death-squads. Poverty and unemployment inside the United States surged while the rich grew fatter under the presidency of Ronald Reagan. I joined several organizations at UCLA dedicated to ending this horror. Politics became a substitute religion for me, not just a way to fight back against oppression but a substance to fill the void I had felt ever since childhood — the unfulfilled need to bring social justice to the world. But, as anyone who has ever dived into politics can attest, the terrible irony is that the deeper the commitment, the greater the alienation. Petty squabbles inside an organization turn into political purges, and close friends become demons once they deviate from the party line. Quickly, I turned into a cynic, and like many burnt-out politicos, took to drink.
Forward to 1991: the USSR is gone, The Sandinistas in Nicaragua have been defeated at the polls, the Salvadoran rebels disarm, and Cuba enters the worst economic crisis in history, with my island relatives pleading with me and my mother to send anything and everything we can back home, even a bottle of aspirin. Personally, though, I had started to walk the long road back to recovery, alhamdulillah. That year I gave up drinking for good, received my doctorate in History from UCLA, and headed out for the job market. The next year I married a sweet Korean-American woman of my age, and landed a tenure-track job at Kent State University (KSU) of Ohio, where I currently teach History of Latin American and History of Civilization. After seven years of research, I turned my manuscript on the shantytowns of Rio de Janeiro into a book, Family and Favela, published in 1997. Professionally, I never felt more satisfied, but over the horizon loomed a crisis that nearly wrecked my life. I was mad at my parents for not giving me a happier childhood (as if…), estranged from my wife, and numbing myself again, this time not through alcohol but by buying entertainment appliances to fill up my empty heart.
In the same manner of other fools who score victories in theirs careers, I had begun to take my family for granted. Without going into the sordid details, I will say that my blindness almost cost me my marriage. For six agonizing months my wife left me, and not a day went by that I did not cry and scream like an animal for her to return. I got down on my knees and prayed to whatever higher power might exist to grant me the courage of Jesus (A.S.), Buddah, Muhammad (SAWS) just to survive. The only thing I knew for sure about these messengers is that they underwent and understood personal tragedy and had come out victorious, charged with a mission to help others in distress. The supplication (today I would say dua) was answered. My wife came back, although I did not merit such mercy from Allah (SWT), and this miracle made me want to explore why the Divinity, which I was now sure existed, would want to help me. I began reading in the Catholic canon, from the Confessions of Saint Augustine to The Imitation of Christ by Thomas á Kèmpis, (my mother’s favorite book, incidentally), but it was all too dry and abstruse. Next, I turned to the mystical tradition, covering the journals of Søren Kierkegaard, the notebooks of Simone Weil, and the “confessional” poetry of Anne Sexton. This was the great turning point. Stupid me, I’d been examining religion through the lens of reason. Yet, as these journeyers kept insisting, there is not rational path to meeting Allah (SWT); only what Sexton called “the awful rowing towards God” leads to embracing faith. Still, even the unorthodox Christianity preached by the mystics seemed unrewarding. Surrendering myself blindly to Christ, even if he was the Son of God, took me back to parochial school. It provided no detailed answers on how to restructure my life so that the outside me, the husband and successful professor, coincided with the inside-me—the insecure creature too frightened to taste life.
Sometime in the mid-Nineties I had purchased the famous Mohammed Pickthall translation of the Meaning of the Qur’an, for the sake of augmenting my history lectures on Islam, but never got around to reading it. Then, on a trip from Cleveland to Miami in 1999, for some reason I decided to take it along on the plane. I recall the woman in the seat next to me asking what I was reading. “The Qur’an,” I replied brusquely. She stared at me in perplexity. “The holy book of the Muslims,” I added for her benefit. She: “Is that what you are?” Me: ”No, I’m just interested in world literature.” I devoured roughly half the book during the plane ride of two hours and finished it during my stay at my parents’ house. What amazed me is that the book weighed in on everything—from usury to divorce to women’s rights. All religions claim they are more than just a religion but a complete way of life. But only in Islam is this vow fulfilled. Do Catholics arrange their day around prayer, I asked myself. Is Buddhism anything more than just playing with the meaning of words? I reflected on the lectures I gave in my History of Civilization course. What had I been teaching the students at Kent State about Islam? That it was the most democratic and egalitarian of all the world’s religions, since it recognized no distinction or demerit in race, social class, nationality or gender, but only in degrees of faith. But now, for the first time, the words hit home. All that was needed to make my conversion final was a triggering event.
Recife, Brazil, June, C.E. 2000. I’m attending a conference of scholars who specialize on Brazil. For reading material I’ve brought along a book of Sufi poetry and prayers, which I had glimpsed during my “mystical” phase but never finished. Up in my hotel room, between sessions of the conference, I finally reach the last page and tuck the book away in my luggage. Later, walking along the lovely beach, I flash back to the book hidden inside layers of clothes. A voice from inside says: “This is what I want to be, and will be from now onwards—a Muslim.” Returning to the United States, I try to find some local Muslims. But how? Look up “Islam” in the telephone book? Suddenly, I remembered I had once had a student in my Latin America class, an African-American young man who went by the name of Musa. A quiet but very resourceful and devoted brother who, when not attending KSU, worked with troubled teens in Akron. He had told me there was a small masjid in that city, and that I was welcome to visit any time. The internet finds the address for me. Knowing that Jummah services were held on Friday, I spent Thursday night down on my knees praying to Allah (SWT) to do the right thing. Was I worthy of joining the Ummah? How would I be received, since there are relatively few Latino Muslims? As I prayed I felt tears flowing down my face, for the first time in many years. Something dramatic was about to happen in my life, I surmised.
That Friday I drove from Kent to Akron to attend my first Jummah. Walking upstairs of the modest two-tiered masjid I was startled by the variety of faces: African-American, South Asian, one brother who “looked European”, as I said silently to myself, and several Arabs, including the Imam. He gave a fiery but controlled khutba. I do not remember the topic, but will never forget his frequent incantation: “O, Slaves of Allah!” That phrase resonates for me until this moment. Why would anyone want to be a “slave” of the Divinity? The answer was all around me: men of resolution, at peace with themselves, because they had surrendered their lives to Allah (SWT) to do with as He wished. The following week I came back and, after the khutba, shyly asked one of the brothers if he would be my witness. Much to my surprise, he called the entire congregation together, which proceeded to surround me. The Imam administered the shahada, and what I remember most was his promise, “All your previous sins are forgiven. On the Day Of Judgment we shall be your witnesses that you were saved by taking the shahada in front of us.” Julio Cèsar Pino died that day, and Assad Jibril Pino stood up.
After the obligatory ghusl, my next step was to contact my parents. I knew no phone call could express my joy, nor encompass the teachings of Islam, a religion totally unknown to them. So, I wrote them a long letter, and included a Spanish translation of the surah al-Fatiha. Almost three years later, I still think my parents don’t “really get it”—comprehend why and how Islam changed my life, but they are tolerant. I wish I could say the same of some of my colleagues at the university. Embracing Islam is one thing; practicing the deen and fulfilling its obligations is something else. When I wrote and spoke publicly concerning the genocide of the Palestinians in 2001, I was subject to defamation, harassment, and even death threats at my office. All in all, about par for the course for any Muslim in America.
Nothing comes before my faith now, and what I love most about Islam is precisely the discipline it requires of the believers, so that we may be one community. I always thought of myself as a disciplined person, but it took Islam to make me realize I was disciplining myself over the wrong things: “I have to be at that movie theater exactly at seven. I have to be first in line.” That was the pattern of my life before shahada. Today, after performing morning prayer, I ask myself what I can do to advance Islam, even in a small way. It might require phoning my congressman to obtain a visa for a foreign brother who wants to come to the U.S., or perhaps sending money to a masjid in Nigeria. Professionally, I have undergone conversion also. My current research project involves the lives of Muslim slaves in Nineteenth-century Brazil, and their continual connection to their African homelands. In my History of Civilization class, which got me interested in Islam in the first place, I always include the contemporary Middle East, and have had the pleasure of hosting Palestinian guest speakers. Almost all of my students enjoy this part of the course, and some have even asked me to teach a class exclusively on the history of Islam.
In the past, during the period of personal Jahiliyya, depending on how I felt that day, I would tell people who inquired about my identity (never could get rid of that Caribbean accent) that I was Cuban, Cuban-American, or even American, if I happened to be living in Brazil. Now, I just say Muslim, and leave it up to them to place me in a category. If they are pleased, and curious, then by permission of Allah (SWT) I tell them the astonishing story of how a cubano became al-mu’mim.
HAHAHAHA, how many times have we heard this?
Albert Einstein was a racist plagiarist - written by a JEW
^irrelevant but we don’t want to let that image in the link fool you, cuz you’re just a dumb goy.
the fact that this myth perpetuates itself is funnier still, because Jews as a “race” is total foolishness. Since the author means as a race, he’s talking soviet/polish/german “jews” of ashkenazi/khazarian descent for the most part…. See The “thirteen tribe” by Arthur Koestler
Israel Shahak in his book, “jewish history, jewish religion” wrote about how closed-minded and secluded from knowledge jews were at the hands of rabbis until the 19th century, forced to read only the Talmud and considering all other knowledge satanic abomination, so accordingly the author of this study either means they evolved this intelligence over the last 200 or so years or he is just wrong
I’m secure enough to admit that most jews I meet are intelligent, but then so are most of the persians and palestinians and italians I’ve met.. so are the hinjews.. 
Pinker has written about this issue as well… Of course a jew would agree that he is smarter than everyone else: He writes well about language so why not
^all his ‘evidence’ stems from a different historical advantage but I don’t need to get into the conspiracy stuff here…
A HUGE STUDY ON THIS IDEA, PDF:
The natural history of Ashkenazi intelligence
^where Murray got his inspiration
Jews on Jews: “Jews are great”
Read what they read to get as smart as them!
The intelligence of American Jews
But yea, there is no secret cabal of elite jews talking over the world, despite the fact they have your politicians in their hands, boning little boys, own the media conglomerates, terrorize their own people and own TRILLION DOLLAR BANKS…
THAT’S JUST AN ANTI-SEMITIC CONSPIRACY THEORY, YOU NAZIS!
Anyway, this is distracting us from the main issue,
IRAN IS ABOUT TO BECOME ENERGY INDEPENDENT SO LET’S NUKE IRAN!!!
James A. Bill (professor of government and director of the Reves Center for International Studies at the College of William and Mary in Virginia) writes - ‘By the turn of the century, for the first time in history, the number of Muslims (those who practice Islam) will have surpassed the number of Christians in the world.
Islam is a monotheistic religion, civilization and way of life now practiced by 1.1 billion people. Easily the world’s fastest growing religion, Islam is not confined to the Middle East. It is a truly universal force. More Muslims live in America today than all the Presbyterians and Episcopalians put together.
There are more than 1,200 mosques in the United States and 1000 mosques in England, where the Muslim community has established its own national parliament. There are more Muslims in Indonesia than in Egypt, Iran, Iraq, Syria and Saudi Arabia put together. More live in Malaysia than in Jordan, Lebanon and Kuwait combined. Nearly 20 million Muslims live in China.
Wherever one looks, Islam is on the move. As the people of many societies find themselves rootless, disconnected and alienated, they increasingly seek help in a comforting Islamic ideological refuge. In a world of incoherent violence, widening inequities, political corruption and shattered families, many are massing behind the green flag of Islam. This is essentially a populist movement, a bubbling up from below, a march of the distressed, the dispossessed and the oppressed. ….
… Although the great bulk of Muslims seek to improve their status through quiet, moderate and pacific means, violent methods have been adopted by fringe groups—elements also present in Christianity and Judaism. Oblivious to their own profound ignorance and often harboring crude political motivations, many Western opinion leaders consistently label all Muslims with words such as ‘aggressive’, ‘militant’ and ‘uncivilized’. Islam is the ‘religion of the sword’; Muslim activists are ‘terrorists,’ and Muslims countries that challenge Western policies are ‘outlaw states’.
Muslims themselves maintain quite a different worldview. It is in the deepest interest of the United States to attempt to understand this perspective. In brief, Muslims see themselves as the afflicted, not the afflictors; they feel themselves desperately on the defensive, not on the offensive; they consider themselves the objects of violence, not the initiators of violence. In sum, Muslims across the world consider themselves victims. In support of their position, Muslims will take their Christian and Jewish neighbors on a quick tour of the world. They inevitably begin with Bosnia, where nearly 200,000 Muslims have been slaughtered by Serbian Christians. Muslims are horrified and sickened by the fact that 22,000 Muslim women, aged 9 to 82, have been raped by Christian troopers. Muslims wonder privately about the weak and very late Western response.
In Kashmir, Indian occupying forces violently oppress Muslims, killing thousands of Kashmiris. Elsewhere in India in December 1992 and January 1993, violent Hindu mobs went on a rampage in Bombay, killing over 800 Muslims, destroying 5000 Muslim homes and forcing 200,000 Muslims to flee the city. Mosques were firebombed and mothers watched as their sons were pulled from their homes and slain or burned alive. In Tajikstan and other places in Central Asia, the Communists have made a comeback and, with the help of Russian troops, have attacked and killed more than 20,000 Muslims. Another 350,000 have been forced to flee.
Even in China, Muslims find themselves under heavy military pressure. Chinese troops oppress Muslims in the western province of Xinjiang.
Even in many of the predominantly Muslim countries of the Middle East, Muslims find themselves under attack where the leadership is essentially secular. In Iraq, Saddam Hussein continues his war of genocide against the Shi’ites in the south.
In Algeria, when the Islamists scored a surprise victory in the December 1991 elections, the regime declared the election null and void. Since then, Algeria has been the scene of a bloody civil war. The government blames Islamic fundamentalists of striking terror in the very same areas where they had received majority of votes from. The governments explanation of fundamentalists unleashing waves of terror in their own strongholds, sounds very plausible indeed and casts shadows of dound over the credentials of the secular government instead.
In Egypt, Hosni Mubarak’s regime, facing widespread disaffection of its people, pursues a policy of torture and execution of members of the Muslim opposition. In March 1993, his troops fired upon 500 unarmed Muslims at prayer in the Rahman Mosque in Aswan, killing nine and injuring 50. In the West Bank, another more widely publicized mosque massacre occurred a year later in Hebron when a Jewish settler killed 30 in a group of praying Muslims before the survivors could beat him to death. This litany of anti-Islamic violence is recognized and recited by Muslims everywhere. The situation is exacerbated when Muslims incredulously find themselves labeled as terrorists and when Western governments encourage their secular Middle Eastern allies to confront Muslim populist movements with brute force. One result of these Western perceptions and policies, of course, is that they begin to radicalize the huge mass of moderate Muslim believers. Meanwhile, the extremists on the fringes become more active and militant.
A vicious cycle of misunderstanding, misguided policy and increasing violence has been set in motion. Before this vicious cycle begins to spin wildly out of control, it is essential that non-Muslims make a major effort to slow it down. Such an effort will, as the very first step, require that stereotypes be discarded.
Second, recent history shows that the application of force is not always an effective way of countering a system of deeply held ideas and beliefs. The steady flame of resurgent Islam will not be extinguished by the breeze of bullets or the blast of missiles. A recently published report in Washington Post, confirms Islam to be the fastest growing religion in the United States despite hostile government policies and negative media stereotyping, only goes on to prove the truth of this statement. It is time for everyone to take a crash course on Islam. More recently, CNN too published a report, first of US kind ever done in this part of the World, titled as: Islam in US - Growing and maturing.
Huzur gave a discourse on the Divine attribute of Al Razzaq (The Provider) in his Friday Sermon today. Explaining its various meanings according to the lexicon Huzur said Razzaq is an attribute of God as He alone provides overtly and covertly for all creation. It is a word that is only really used for Allah and not for anyone else. Huzur said this is a word that is part of every day Urdu and Punjabi language in a very limited way because its meanings and connotations are extensive. According to Imam Raghib the word Rizq (provision) means what is continually granted whether it is worldly or of the Hereafter. The word is also used for a share of something as it is used for food/sustenance. Another meaning of the word Rizq is everything that is beneficial.
The word Rizq is cited abundantly in the Holy Qur’an. Allah states in Surah Hud verse 7: ‘And there is no creature that moves on the earth but it is for Allah to provide it with sustenance. And He knows its place of temporary settlement and permanent abode. All this is recorded in a clear Book.’ (11:7) Huzur said in this verse Allah has made a powerful declaration that it is Him alone Who provides. Huzur said apart from other forms of life there are million of insects inhabiting this earth and Allah has provided sustenance for them all in the earth. Huzur said indeed through research etc. it has been discovered how sustenance is provided for numerous insects but there are some creatures about which there is still no knowledge as to how they find their nourishment. Huzur said in agriculture part of the crop is used for human consumption and the rest is useful for animals and it is through Allah that everyone gets their sustenance. Whatever is granted is ‘Rizq’, including the ‘Rizq’ of the Hereafter. That particular ‘Rizq’ is only for mankind. The basis of that ‘Rizq’ is spirituality and good works. The reward of this is given in this very world while its zenith is in the Hereafter. In order to dispense the spiritual ‘Rizq’ Allah sends His Prophets, and it was through the Holy Prophet (peace and blessings of Allah be on him) that Allah provided the most excellent spiritual sustenance, which will last forever. In the aforementioned verse the connotation of citing material provision and all living creations is to encourage reflection that Allah is the true Provider, Who is so kind and caring in this temporary life, why would He not then provide us ‘Rizq’ for the life that will be forever.
Allah has unfolded the ways to attain spirituality in the Holy Qur’an; spiritual sustenance which was given to us in terms of quantity as well as quality through the Holy Prophet (peace and blessings of Allah be on him). The Qur’an draws attention towards valuing the spiritual sustenance because some times not valuing it can lead to depravation of material provisions.
It states in the Holy Qur’an: ‘And Allah sets forth the parable of a township which enjoyed security and peace; its provisions come to it in plenty from every quarter; but it denied the favours of Allah, so Allah made its dwellers taste a life wrapped in hunger and fear as a consequence of what they used do.’ [Surah Al Nahl verse 113] (16:113). Huzur said this is a citation of what happened in Mecca despite the prayer Hadhrat Ibrahim (on whom be peace) made for its inhabitants. However, on account of their rejection of the Holy Prophet (peace and blessings of Allah be on him) the people of Mecca faced starvation and famine. As long as the Holy Prophet (peace and blessings of Allah be on him) lived among them provision would come into the town from everywhere and they did not face such a situation. After the migration of the Prophet (peace and blessings of Allah be on him) they faced a terrible famine and Abu Safyan came to Medina requesting the Prophet to pray for the state of hunger and fear of his ‘brethren’. The benefactor to all humanity that the Prophet (peace and blessings of Allah be on him) was, rather than remind Abu Safyan of his dreadful persecution of Muslims, was moved and prayed for them. Allah accepted his prayers and the situation was alleviated. Indeed his enemies acknowledged that he was truthful yet they did not desist from opposition. Eventually victory of Mecca took place and they were conquered.
Huzur said today the world needs to think about the current food shortage and inflation. If a dire situation (as aforementioned) could happen earlier, it could happen again. Is the current state of affair a result of the dearth of spirituality in the world? There is a clamour of food shortage and financial crisis in USA, the most powerful and rich country of the world. This is despite the amazing agricultural development of the last fifty years with crops yielding many times over what they did decades ago. To the Muslims Allah has made it absolutely clear that it is Him Who is the Razzaq Who provides spiritual as well as material sustenance. Huzur said Muslims need to be aware of this more than the others.
In the Holy Qur’an Allah states: ‘And how many an animal there is that carries not its sustenance! Allah provides for it and for you. And He is the All-Hearing, the All-Knowing.’ (29:61) [Surah Al Ankabut verse 61]. Here our attention is drawn to the fact that no matter what the situation is, those who do good works should be mindful to abide by Allah’s commandments and stay firm on Allah’s religion. Huzur said one should never entertain the thought that if one does not follow influential people and powerful governments one would lose one’s livelihood or sustenance. No Muslim government should ever entertain the fear that their trade or gains are associated with such and such country therefore it is OK for them to deceive other Muslim countries, as it is happening. Fear whether on an individual level or a national level that one’s sustenance is tied up with anyone besides Allah is wholly erroneous. Allah always provides for those who fulfil their honour. He is the Master of the heaven and the earth, would He not have the power to provide for those who turn to Him with sincerity?
Citing verse 63 of Surah Al Ankabut: ‘Allah enlarges the means of sustenance for such of His servants as He pleases, and straitens them for whom He pleases. Surely, Allah has full knowledge of all things.’ (29:63) Huzur said if the powerful and wealthy countries truly ‘provide’ for themselves then why is there such clamour among them of shortage? Huzur said Allah provides for the needs of a believer and also generates a sense of contentment in them. One should always only ever have the true Provider in view.
Huzur said in the age of the Promised Messiah (on whom be peace) one needs to specifically have a grip on reality. By virtue of the technological mass communication and mutual dependence the poor nations consider the wealthy nations the be all and end all. Allah has stated that He is the Lord of everything and everyone rather than some person of this world or some power of this world. Therefore seek refuge only of the true Lord and inculcate an insight and understanding of Him and be of those who attain spiritual sustenance.
Huzur read an extract from the noble writings of the Promised Messiah (on whom be peace) in which he explains that too much dependence on one’s property, inheritance or friends is a dangerous shirk (associating partners with Allah). He said the Holy Qur’an is replete with verses exhorting that Allah undertakes to provide for the righteous. One who does not appreciate this, in fact rejects the Divine attributes by virtue of which Allah provides. The extract further elucidated the Unity of Allah.
Huzur cited ‘And in the alternation of night and day, and the provision that Allah sends down from the sky, whereby He quickens the earth after its death, and in the change of the winds, are Signs for a people who try to understand.’ (45:6) [Surah Al Jathiyah verse 6] and explained that this verse has a message in particular for the Muslims. They observe that all the developments and advances are made during the day time, similarly spiritual life has periods of darkness and of light. The time preceding the era of the Holy Prophet (peace and blessings of Allah be on him) was one of the darkest gloom of the spiritual kind. He was given the last Shariah and the final Book which will illumine hearts and mind till the end of time. However, the Prophet (peace and blessings be on him) said that it was destined that after him another period of darkness would come, through which the light of the perfect Shariah will continue to shine only in places. He said that it will be with the arrival of the Messiah of Muhammad (peace and blessings of Allah be on him) that this dark spell will vanish and the whole world will be alighted, spiritual sustenance will be sent down which will revive everyone. In complete subordination of the Holy Prophet (peace and blessings of Allah be on him) the Messiah (on whom be peace) will bring that spiritual light which will once again illumine the world.
Huzur said Allah has sent this spiritual light and spiritual water through the Promised Messiah (on whom be peace) who is a true and ardent devotee of the Holy Prophet (peace and blessings of Allah be on him) and it is our duty to seek its beneficence and doing so is as obligatory as it is to accept the Holy Prophet (peace and blessings of Allah be on him) because he commanded about it. Huzur said lexicons also describe Rizq as rainfall just as the aforementioned verse (45:6) signifies. Huzur said now that this spiritual water has descended there will be a long period of light, i.e. light of the Holy Prophet (peace and blessings of Allah be on him) for the dissemination of which the Promised Messiah’s advent took place.
In Surah Qaf verse 12 (50:12) Allah states: ‘As a provision for Our servants; and We quicken thereby a dead land. Even so shall be the Resurrection.’ Huzur said here rainfall is cited as bringing back dead earth to life. He said indeed this can be observed in many areas of the world, as Thar in Sind, Pakistan. Regions where sandstorms blow in dry weather are transformed into green and verdant terrain after rainfall and where due to dry weather there is severe food shortage, rainfall heralds harvest and Rizq. Indeed a sensible person notices this and in his/her own way glorifies the Creator. For a Muslim the perception is that much more acute. Momentarily any religious person acknowledges that sustenance come from God but people forget. Allah is thus reminding that just as He brings life to dead earth/soil He will resurrect mankind after death when we will be held accountable for what we did in this life. If one wishes for good in the Hereafter one should do good works in this world for whatever we earn here will avail us in the Hereafter. May Allah always cover us in His mercy and forgiveness and make us tread the path that is of His pleasure and may He also give sense to those who do not accept the truth.
Citing ‘And enjoin Prayer on thy people and be constant therein. We ask thee not for provision; it is We who provide for thee. And the end is for righteous.’ (20:133) Huzur said the most excellent part of the spiritual sustenance is worship of God, in particular Salat. Huzur said we should make special arrangement for Salat in homes. Indeed Salat is also associated with the blessing of Khilafat. Huzur said in the above verse Rizq is mentioned with worship of God. Huzur explained that sometimes Rizq is obtained through unwarrantable means. To attain Allah’s blessing whereas it is essential to observe Salat it is also vital to seek pure Rizq (livelihood), in fact those who are sincere in their worship have been guaranteed to stay firm on pure livelihood.
Huzur elucidated a fine point with reference to (20:133) in the words of Hadhrat Musleh Maud (may Allah be pleased with him). He said that if Allah does not ask for any provisions then why do we have to make financial sacrifices? Explaining Huzur said Allah promises to return several-fold all monetary contributions, subscriptions etc. made in His cause. Allah does not enjoin financial giving because (God forbid) He has any need, rather this is so that we may receive the return of our ‘good deed’ several-fold.
Huzur concluded on prayer that may Allah make each deed of ours attain a good end in this world and in the Hereafter and may He bestow us with His most excellent Rizq each moment.
I couldn’t resist… too funny.
http://www.msnbc.msn.com/id/24924554/?GT1=43001M
ARVADA, Colo. - Police in a Colorado town are searching for two robbers whose masks showed plenty of fashion sense but little modesty: women’s thong underwear.
A surveillance video released this week by police in Arvada, Colo., shows two unarmed men inside the convenience store. They stole an undisclosed amount of cash and cigarettes in the robbery May 16.
One man wore a green thong and the other wore blue. Each thong barely covered the man’s nose, mouth and chin and left the rest of his face exposed. One also wore a pink backpack in which he stuffed the stolen items.
The suspects also wore T-shirts and pants and were described as in their 20s. One had a left arm tattoo.