Bhakti..Rabia & Rumi(To Kasim)

April 29, 2003

I will reply to other points at a later time.

God bless us all.

Reg

Ajith

I can only speak on what my spiritual master has illumined for me. If it be of

some benefit for you then that is nice. You intelligently commented that : Does

it not follow reason that if Vishnu were the only grantor of Moksha, that: (a)

all enlightened/emancipated people in the history of this planet would only

have Vishnu avatar Ishta Devatas (b) Since most people outside the Indian

subcontinent (in the history of this world) have not even been Hindus, does it

not also follow reason that there would be no emancipated people ever outside

the Indian subcontinent? On point (a) I do believe Ishta Devatas refer to

Vishnu avatars. On point (b) Take me for example. I am born to a muslim family

in England. But if you see from my chart (which i have attached for you) you

may be able to see that this native is spiritually inclined. Sun 4th lord

(mind) goes to 12th house (liberation). Moon (mind) receieves graha distri from

Ketu in Aquarius. Moon, Asc and sun (the tripod) are all in satvic nakshatras.

Retrograde AK Saturn. Ista Devata can be seen as Sri Krishna or Lord Caitanya.

I have bought Narshimhas superb book. And he gives an example of some native

with a high SAV scores in the 12th house of D20 shows someone who will be very

motivated towards liberation within this life. You may observe mine. There are

many other things. You may observe drig dasha etc. Don't get me wrong the chart

has many obstacles too. Today I am at the peak of Sade Sati. Saturn is exactly

over my moon. But overall by some fortune or other I have got the clue how to

"Go Back to Godhead." That doesn't mean I want to have disciples and be a big

big guru of the world. If someone is little bit eager to know the clue, I

simply point them to the direction of Srila Prabhupada's Bhagvad Gita, Srimad

Bhagvatam and Caitanya Caritamrita. Actually this can guide you back to

whomever your Ista Devata is. So anyone in the whole world can take to this.

Geography or parentage is not a concern. But you may ask what about throught

out the centuries when Srila Bhaktivedanta Prabhupada's books and sound

vibration were unavailable? What about the billions of sincere Muslims and

Christians of all these centuries and even today. Did they not get emancipated?

The easy answer is no. Because Islam and Christianity focus people to achieve

heaven as there goal. Even this is considered a material desire. Whereas as u

know emancipation or liberation is to go beyond heaven, earth and hell. Sure

sincere moral Christians and Muslims may have gone to Heaven (and back!) to

temporarily enjoy the results of their pious karma. Actually Jesus Christ and

Prophet Muhammed are considered great empowerd devotees of the Lord who had

specific missions. And if you follow them and reach the heavenly planet where

they are waiting for you then they can take you further. And give you a process

to go beyond heaven to the spiritual abode where God resides. What to even speak

of emancipation!! The pure Bhaktas (followers of the process of Bhakti Yoga -

loving personal service to the supreme Lord) do not even want liberation. You

can get liberation without reaching Sri Krishna (or your Ista Devata).

Religions/paths such as Bhuddism, Jainism, Sankarachyara and many others focus

on liberation from bondage. However the example is often given like this: 1)

would you rather be a drop of water that merges into the ocean? (this is akin

to mukti or liberation. Where the soul merges into the light that emanates of

the supreme lord. Thereby feeling one with the Lord. This is not the natural

position and eventually the soul due to being active by nature falls from this

position to enjoy in the sensual world again) 2) or would you like to be a fish

that meets the big big fish that maintains the whole ocean face to face and

become loving friends together? (this is akin to the soul being liberated and

returning to its orignal position regaining an individual relationship with the

Supreme Lord) I could go on and on for hours. But my words are not very potent.

All I can request is that everyone on this list may enquire from Srimad

Bhagvatam. Either the book Bhagvatam or the person Bhagvatam (Srila

Prabhupada). Sanjayji himself has commended this contribution to society. So

emancipation may be possible anywhere using many different processes/paths. I

have no statistics as to who has received it in each country. But what I can

say is that emancipation dovetailed with Krishna Bhakti will require a very

particular process that Lord Caitanya has given us. I will leave you with a

relevent chapter from Bhagvad Gita: Chapter 7. Knowledge of the Absolute TEXT 3

manusyanam sahasresu kascid yatati siddhaye yatatam api siddhanam kascin mam

vetti tattvatah Out of many thousands among men, one may endeavor for

perfection, and of those who have achieved perfection, hardly one knows Me in

truth. PURPORT There are various grades of men, and out of many thousands one

may be sufficiently interested in transcendental realization to try to know

what is the self, what is the body, and what is the Absolute Truth. Generally

mankind is simply engaged in the animal propensities, namely eating, sleeping,

defending and mating, and hardly anyone is interested in transcendental

knowledge. The first six chapters of the Gita are meant for those who are

interested in transcendental knowledge, in understanding the self, the

Superself and the process of realization by jnana-yoga, dhyana-yoga, and

discrimination of the self from matter. However, Krsna can only be known by

persons who are in Krsna consciousness. Other transcendentalists may achieve

impersonal Brahman realization, for this is easier than understanding Krsna.

Krsna is the Supreme Person, but at the same time He is beyond the knowledge of

Brahman and Paramatma. The yogis and jnanis are confused in their attempts to

understand Krsna, although the greatest of the impersonalists, Sripada

Sankaracarya, has admitted in his Gita commentary that Krsna is the Supreme

Personality of Godhead. But his followers do not accept Krsna as such, for it

is very difficult to know Krsna, even though one has transcendental realization

of impersonal Brahman. Krsna is the Supreme Personality of Godhead, the cause of

all causes, the primeval Lord Govinda. Isvarah paramah krsnah

sac-cid-ananda-vigrahah anadir adir govindah sarva-karana-karanam. It is very

difficult for the nondevotees to know Him. Although nondevotees declare that

the path of bhakti or devotional service is very easy, they cannot practice it.

If the path of bhakti is so easy, as the nondevotee class of men proclaim, then

why do they take up the difficult path? Actually the path of bhakti is not

easy. The so-called path of bhakti practiced by unauthorized persons without

knowledge of bhakti may be easy, but when it is practiced factually according

to the rules and regulations, the speculative scholars and philosophers fall

away from the path. Srila Rupa Gosvami writes in his Bhakti-rasamrta-sindhu:

sruti-smrti-puranadi-pancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva

kalpate "Devotional service of the Lord that ignores the authorized Vedic

literatures like the Upanisads, Puranas, Narada-pancaratra, etc., is simply an

unnecessary disturbance in society." It is not possible for the Brahman

realized impersonalist or the Paramatma realized yogi to understand Krsna the

Supreme Personality of Godhead as the son of mother Yasoda or the charioteer of

Arjuna. Even the great demigods are sometimes confused about Krsna: "muhyanti

yat surayah,mam tu veda na kascana.No one knows Me as I am," the Lord

says. And if one does know Him, then "sa mahatma su-durlabhah.Such a great

soul is very rare." Therefore unless one practices devotional service to the

Lord, he cannot know Krsna as He is (tattvatah), even though one is a great

scholar or philosopher. Only the pure devotees can know something of the

inconceivable transcendental qualities in Krsna, in the cause of all causes, in

His omnipotence and opulence, and in His wealth, fame, strength, beauty,

knowledge and renunciation, because Krsna is benevolently inclined to His

devotees. He is the last word in Brahman realization, and the devotees alone

can realize Him as He is. Therefore it is said: atah sri-krsna-namadi na bhaved

grahyam indriyaih sevonmukhe hi jihvadau svayam eva sphuraty adah "No one can

understand Krsna as He is by the blunt material senses. But He reveals Himself

to the devotees, being pleased with them for their transcendental loving

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April 29, 2003

JAYA JAGANNATHA!

Dear members,

Namaste.

Interesting thoughts. My understanding is that we might find deeply spiritual

and purehearted people in every tradition of the world, because Krishna has

given teachings not only in the form of His Avatars, but also as his prophets

Muhammad and Jesus. In essence their teaching was based on the same concept of

devotion, but maybe in lesser detail. So if someone follows faithfully, he can

attain his own Ishta Devata in that religion, be it Allah or the Holy Father.

However the relationship will be ase close as the knowledge or picture of God

given in that tradition. When Sri Caitanya Mahaprabhu was preaching to Chand

Kazi, He quotes the Quran and proves that Allah has got a personal spiritual

form and identity.

I attach one part from a book written by a devotee who came from a moslem background:

Shree Chaitanya Mahaprabhu said, "According to the Holy Qur’an, the

Lord has a supreme, blissful, spiritual form."

(Chaitanya-charitamrita, Madhya-lila, 18.191)

Now Mahaprabhu begins discussing Allah’s form. Mahaprabhu

emphatically said spiritual form, when he said “form”. Saying that Allah has

spiritual form is as good as saying that Allah is formless, because Allah has

nothing to do with forms of this temporary illusory world. That Allah is

formless means that He has no form which resembles the temporary forms of this

world subjected to birth, disease, old age and death. Since Allah is eternal,

unlimited, has neither beginning nor end, was never born and is deathless, how

can He have a material form? Therefore Allah has a spiritual form which is

perfect, unmanifest, unseen and inconceivable.The understanding that Allah has

a spiritual form is a better understanding.Considering Allah formless is, to

say the least, an inferior thought. Since the statement that Allah has no form

deprives Him of something which even the lower creatures have, such a statement

is offensive. Therefore the most perfect understanding is that Allah has a form

which is absolutely spiritual and has little to do with any material form

whatsoever.

Let us see if there are any verses in the Holy Qur’an which support

this statement of Shree Chaitanya.

10.1. Allah has Eyes

The form of Allah is different from material bodies, which are full of disease

and suffering. Moreover, they are limited and perishable. Allah’s form is

supreme, blissful, eternal, unlimited and spiritual. Each spiritual sense of

Allah can perform all the functions of all His other senses. Allah has sense

perceptions and His form is described in the Holy Qur’an as having various

senses and parts.

In the Holy Qur’an we find numerous verses which describe the bodily

features of Allah. For example, Allah’s ability to see and the nature of His

eyes are described in the following way:

Wallaahu bimaa ta’-maluuna Basiir: “Allah sees well whatever you

do.” (2.265)

Wasna-’il-fulka bi-’a’yunina wa wah-yina: "Build the ship under Our

(Allah's) eyes and by Our inspiration." (11.37)

This particular verse from sura “Hud”, or “The Prophet Hud”

corresponds to the story about the prophet of Allah, called Noah (11.25-48).

Noah was sent by Allah to his nation. When Noah proclaimed his prophethood, he

said to the people, “I am here to impress upon you the need to serve none but

Allah, for I fear that service to anyone else will bring upon you severe

punishment on the Day of Judgment.”

But the chieftains of his nation, who disbelieved, said: “You are a

mortal like us. No one will follow you and we deem you a liar.”

“O my people,” Noah replied, “Allah knows best what is in everyone’s

heart and he will pay back accordingly.”

They said: “O Noah! Now bring upon us that wherewith you threatens

us, if you are truthful.”

Noah replied: “Only Allah will bring it upon you if He wants and you

will not find means for escape.”

They again said: “You have invented it.”

Then Allah said to Noah: ”No one of your nation will believe but him

who has believed already. Be not distressed because of what they do. Build the

ship under My eyes and by My inspiration and speak not unto Me on behalf of

those who do wrong. They will be drowned.”

So Noah was ordered to construct a great Ark or Ship, a heavy vessel

to remain afloat in the great Flood, so that the righteous could be saved in it.

Noah began building the ship, and every time the chieftains of his nation passed

him by, they made a mock of him. The ridicule of the sinner, from their own

point of view, was natural. Here was a Prophet turned carpenter! Here was a

plain in the higher reaches of the Mesopotamian basin, drained by the majestic

Tigris, over 800 to 900 miles from the sea Arabian Gulf in a straight line! Yet

Noah talks of a flood like the Sea! Thus the mocking continued until water

started gushing forth. This was a sign of the coming Flood, water gushing up

from the ground as well as falling from the sky.

Allah said to Noah: “Load therein two of every kind, a pair (a male

and female), and your household.

Noah cried unto his son who was standing in the distance: “O my son!

Come ride with us, and be not with the disbelievers.”

His son said: “I shall betake me to some mountain that will save me

from the water.”

Noah replied: “This day there is none who would be saved from the

commandment of Allah but him on whom He bestows mercy.” And the wave came

between them, he was washed away to drown like all the other unbelievers. Thus,

the commandment of Allah was fulfilled. The ship came to rest upon the mount

Al-Judi.

Allah said to Noah: “Go down from the mountain with peace from Me

and blessings upon you and the nations that will spring from those with you.”

So those who truly seek Allah’s light and guidance and sincerely

bend their will to His Will are easily enabled to become the recipients of

Allah’s grace. Despite their human frailties in them, they are promoted to

higher stages on account of their faith, trust, and striving after the right

course of actions. They are given Allah’s Peace, which gives the soul true high

mountainous calmness and strength accompanied by the river of blessings that

incessantly flow from spiritual life. Since Noah had served Allah with great

devotion, Allah directly guided him, instructed him; and even bestowed him with

confidential knowledge of His eyes.

Thus, there are clear evidences from the Holy Qur’an that Allah has Aynun,

“Eyes”. Of course, the Eyes of Allah are different from our eyes. His Eyes are

spiritual, unrestricted and have unlimited potency. Unlike our eyes which are

very limited and imperfect. We cannot even see our hand in a dark room. Allah

can see the seeable and unseeable. He observes every corner of His creation.

10.2. Allah has the sense of hearing

There are a number of verses in the Holy Qur’an which explains that

Allah hears everything. The fact that Allah can hear automatically suggests

that He possesses the sense of hearing; but His hearing and the sense of

hearing alike are transcendental. His sense of hearing is neither limited nor

conditioned like ours. Allah can simultaneously hear every murmur and sigh in

the whole creation.

For instance, in the 50th ayat of the 34th sura (“Saba”, or “The

City of Saba”) it is written that Allah "hears all things":

Innahuu Samii-’un-Qarib: “It is He Who hears all things, and is

(ever) near.”

Wallaahu Samii-’un ‘Alim: “Allah is Hearer, Knower.” (2.224)

Thus, Allah is the owner of spiritual senses of hearing. Allah’s

spiritual Ears are eternal, perfect and have unlimited potency. He can hear

everything that is hearable and unhearable.

10.3. Allah has the sense of speech

In the Holy Qur’an there are many verses which describe how Allah

spoke with angels, Prophets and mankind. If one can speak, then he must have

the sense of speech. Since Allah can speak, He does have the sense of speech;

but it is spiritual and beyond the limits of time and space. He can

simultaneously speak with the whole universe which abounds in a wide variety of

languages.

For example, in the sura “Al-‘Imran”, or “The Family of ‘Imran” of

the Holy Qur’an, it is stated:

Innallaziina yashta-ruuna bi-’ahdillaahi wa ‘aymaanihim

samanan-qalilan ‘ulaa-’ika laa khalaaqa lahum fil-’Akhirati wa laa

yukallimu-humullaahu wa la yanzuru ‘ilayhim Yawmal Qiyamati wa la yuzakkiihin /

wa lahum ‘azaabun ‘aliim: “As for those who sell the faith they owe to Allah and

their own solemn plighted word for a small price, they shall have no portion in

the Hereafter. Allah will neither speak to them nor look at them on the Day of

Judgment, nor will He cleanse them. They shall have a grievous chastisement.”

(3.77)

Ustad Abdullah Yusuf Ali comments:

“Even on sinners - ordinary sinners - Allah will look with

compassion and mercy. He will speak words of kindness and cleanse them of their

sins. But those who are in active rebellion against Allah and sin against their

own light, - what mercy can they expect?” (9, p. 163)

This means that in the Day of Judgment Allah will look upon some

people and speak with them. Thus Allah has sense of speech.

A very interesting incident described in the sura “Al-Baqarah”, or

“The Cow”:

Wa ‘iz qaala Rabbuka lil Malaaa-’ikati “Innii jaa-’ilun fil-’arzi

Khalifah” / Qaaluuu ‘ataj-’alu fihaa many-yufsidu fiihaa wa yasti-kud-dimaaa?

wa nahnu nusabbihu bi-Hamdika wa nu-qaddisu lak / Qaala “Inniii ‘a’-lamu ma la

ta’-lamuun: “When your Lord said to the angels: ‘I will create a viceroy on the

earth, they said: ‘Wilt You place therein one who will make mischief therein and

shed blood, while we hymn Your praises and glorify Your holy (name)?’ He said:

‘Surely I know what you know not.’” (2.30)

This verse is connected with one incident which happened when Allah

decided to create the human being, namely Adam. (2.30-39)

Allah informed the angels about His decision by saying: “I will

create a viceroy on the earth.” But the angels objected. They predicted that

humans will do harm and will shed blood.

Allah replied to the angels: “Surely I know that which you know

not.” Then Allah created Adam from the clay and enlivened him by placing a soul

in a body. He taught Adam all the names of God as well as the names of the

animals and plants.

Allah displayed Adam to the angels, and asked them: “Now you inform

me of these names.”

But the angels could only reply: “We have no knowledge besides that

which You have taught us.”

Allah said: “O Adam! Inform them of these names of creation.”

When Adam informed the angels about these names as well as their own

names, Allah said: “Did I not tell you that I know the secret of the heavens and

the earth? I know that which you disclose and which you hide. Now prostrate

yourselves before Adam.” They fell prostrate. Only Iblis (Satan) disobeyed the

order of Allah out of pride.

Allah asked him: “O Iblis! What hinders you from falling prostrate

before that which I have created with My hands. Are you too proud or are you of

the high exalted?”

Iblis replied: “I am better than Adam. You created me from fire,

while him from clay.

Allah said: “Go down from here. Now you are an outcast. My curse is

on you till the Day of Judgment.”

Iblis replied: “Then, by Your might, I surely will bewilder everyone

of them, except the single-minded slaves of You.”

Thus it is understood from this statement of Iblis’s (Satan) that he

has power over only those who are not “single-minded slaves” of Allah or

surrendered souls to Him. Those who are devotees of the Supreme Lord cannot be

affected by the demoniac influence of Satan. In contrast, those who are

non-devotees are easily bewildered by Iblis and fall victim to his plots. This

illustrates the glory of pure devotion to Allah.

Allah said: “I shall fill hell with you and with such of them who

will follow you.”

Then Allah said to Adam: “O Adam! Dwell you and your wife in the

Garden, and eat freely of the fruits as you will. But come not near this tree

otherwise you will become a wrong-doer. Iblis is an enemy unto you and unto

your wife. If you listen to him, he will lead you away from the Garden of

Paradise to a life of hardship.”

Then Iblis whispered to them that he might manifest unto them that

which has been hidden from them. Iblis said: “O Adam! Shall I show you the tree

of immortality and power that wastes not away? Your Lord forbade you from this

tree so to prevent you from becoming angels or becoming of the immortals.”

Iblis swore unto them, saying: “I am a sincere adviser unto you.” Thus he led

them on with deception and cunningness. When they tasted fruits of the tree,

their shame became manifest to them and they began to hide by heaping on

themselves some of the leaves of the Garden. Thus Iblis bewildered them,

causing them to deflect from the righteous path and so they were expelled from

the happy state of life.

Then Allah summoned them, saying: “Did I not forbid you from that

tree? I informed you that Iblis is an open enemy to you. Fall down from here,

one of you will be a foe unto the other. There shall be for you on earth a

habitation and provision for a while.”

From this incident we can see how freely Allah spoke with angels,

Iblis and Adam. This means that Allah has sense of speech, or a spiritual

Mouth. Allah can and does freely speak unlimitedly with His spiritual Mouth.

10.4. Allah has a Face

There are many verses in the Holy Qur’an which describe Allah’s

face. A scrutinizing study of these verses leaves no doubt as to whether Allah

has a face.

A prominent Muslim scholar Al-Ashari (9th century AD), declared in

his creeds:

“We confess that Allah has a face, without asking how.”

For instance, the Holy Qur’an says:

Wa laa tat-rudil-laziina yad-’uuna Rabbahum bil-gadaati

wal-’a-shiyyi yuriiduuna wajhah: “Sent not away those who call on their Lord

morning and evening, seeking His Face.” (6.52)

Walla - zina sabarub - tiga wajhi Rabbi-him: "Those who patiently

persevere, seeking the Face of their Lord." (13.22)

Wasbir nafsaka ma-’allazina yad-’una Rabbahum - bil - gadati

wal-’ashiyi yuriduna wajhabu: "Keep yourself along with those who call on their

Lord morning and evening, seeking His Face." (18.28)

Zalika khayrul-lillazina yuriduna wajhallahi: "That is best for

those who seek Allah's face." (30.38)

Wa ma ‘ataytum-min zakatin-turiduna wajhallahi: "But that which you

give in charity, seeking Allah's face, will increase manifold." (30.39)

One meaning of the word “wajh” is “face” or “self”. Abdullah Yusuf

Ali in his commentary to 30.39 writes:

“Seeking the Face of Allah, i. e. out of our pure love

for the true vision of Allah’s own Self.” (9, p.1189)

The word “self” indicates individuality. This means Allah has

individuality; He is not an abstract object. If we apply the above mentioned

interpretation to the words wajhallahi, “Allah’s face” this will means that

Allah is individual, that is to say He is a Person. Thus the expression

“Allah’s face” means Allah is a Person and He has a Face.

Furthermore it states in the Holy Qur’an:

Wa lillahi lmasriqu we lmegrib / fa aynami tuwellu fatemma wejhu

llah: "To Allah belong the East and the West, and whithersoever you turn,

there is Allah's Face." (2.115)

Kullu shay - ‘in halikun ‘illa wajhah: "Everything will perish

except His (Allah's) face." (28.88)

Kullu man ‘alay-haa faan

Wa yabqa wajhu Rabbika Zul-Jalali wal-’Ikram:

“All that is on earth will perish.

But will abide (forever) the Face of your Lord full of Bounty and

Honor." (55.26-27)

From all these quotations the existence of Allah's Wajh, or “Face”,

is undeniably apparent. We can understand from the above mentioned verses

(55.26-27) that everything in this material world is temporary but only Allah’s

Face is eternal. The word Wajh, “Face” is the symbol of the Personality and

expresses personality. Also the word Ikram, “Honor” is very important in these

verses. Two meanings are prominent in this word Ikram. The first meaning is of

generosity as proceeding from the person whose attribute it is, and the second

meaning is of honor, as given by others to the person whose attribute it is.

(7, p. 1400) One who has a face and is called Ikram must be a person. Allah’s

Face is of the most beautiful beauty of all beauty. His all beautiful face

gleams with a smile so radiant it immediately captures and melts the hearts of

His devotees. It’s stated that anyone who sees the beautiful smile of the

Supreme Lord will never forget it. Thus, they obtain perfection as they never

forget Allah.

10.5. Allah has Hands

In the Holy Qur’an we can find a number of verses which are clearly

indicative of Allah’s possession of hands. Not only that, in one of the verses

the right hand of Allah has particularly been referred to; which means Allah

has left hand too. According to the Holy Qur’an Allah has two hands. The

existence of His hands make it only too clear that Allah has a form.

A prominent Muslim scholar Al-Ashari (9th century AD), declared in

his creeds:

“We confess that Allah has two hands, without asking why.”

Also the Holy Prophet Muhammad (S. A. W.) states in the Holy Qur’an:

Qul ‘innalfazla biyadillah: “Say: Generosity is in Allah's hands."

(3.73)

Qala ya ‘Iblisu ma mana-’aka ‘an-tasjuda lima khalaqtu biyaday: "He

(Allah) said: ‘O Iblis! What prevents you from prostrating yourself to one whom

I have created with My hands?’" (38.75)

Wa ma qadarullaaha haqqa qadrihi wal-’arzu jamii-’an-qabzatuhuu

Yawmal-Qiyaamati wasama-watu matwiyatum biyaminih: "No just estimate have they

made of Allah, such as is due to Him. On the Day of Judgment the whole of the

earth will be but His handful, and the heavens will be rolled up in His right

hand." (39.67)

We can understand from this verse that on the Day of Judgment Allah

will be able enclose the whole earth in the palm of His hand and he will roll

up the heavens with His right hand.

Furthermore the Holy Qur’an says:

Yadullahi fawqa ‘aydihim: "The hand of Allah is above their hands."

(48.10)

Tabarakalazi biyadihil - mulk / wa huwa ‘ala kulli shay-’in qadir:

"Blessed be He in Whose hands is the sovereignty, and He is able to do all

things." (67.1)

Wa qaa-latil Yahudu yadullaahi magluulah / Gullat ‘ay-diihim wa

lu-’inuu bima qaaluu / Bal Yadaahu mabsuuta - taani yun - fiqu kayfa yashaaa:

“The Jews say: ‘Allah’s hand is tied up.’ Their hands are tied up and they are

accursed for saying so. Nay, both His hands are spread out wide in bounty.”

(5.64)

So the Holy Qur’an gives a clear description of the hands of Allah

and His handful. Of course, some people try to give secondary or metaphorical

interpretation of the hands of Allah, but first of all, we can see how Allah

explains that He has a right hand, this means He must also have a left hand.

The second point is that even if we use a metaphorical expressions, these

expressions are based on factual objects which exist. For example, we used to

say, “The power is in the hands of the King”, because the King has hands. The

lion is also the king of the animal kingdom but we never say, “The power is in

the hands of the lion”, because it sounds ridiculous. But we can not joke with

Allah. If Allah himself gives so much stress to the existence of His hands,

how do we dare to deny their existence? Thus Allah has two hands, right and

left.

10.6. Allah has an Image

A thorough, scrutinizing study of the Holy Qur’an affords one

compelling evidence of the existence of Allah’s form. It is explained that

Allah has a Sublime Image. How can one, who has an image, be formless? The very

mention of the word ‘image’ signifies the existence of a form. So, it is

illogical to say that while Allah has an image, He is formless. Although Allah

is beyond mundane logic, by using spiritual logic (which is based on the

revealed scriptures) we can easily understand that if Allah has a Sublime Image

then He must also have a Sublime Form which is transcendental to material time

and space.

Thus Allah says in the Holy Qur’an:

Lillahil Masalul ‘Ala: "Allah's is the Sublime Similitude." (16.60)

Wa huwallazi yabda-’ulkhalda summa yu-’iduhu wa huwa ‘ahwanu ‘alayh

/ wa lahul-Masalul ‘Ala fisamavati wal - ‘arz: "It is He (Allah) Who produces

creation, then reproduces it and for Him it is most easy. To Him belongs the

Sublime Similitude in the heavens and the earth." (30.27)

Masal means similitude, resemblance, likeness, or image. And Allah

said that His Similitude, Resemblance, Likeness, or Image is Sublime in the

heavens and in the earth. This means that among all images of all creation His

Image is far superior and supreme. Of course, Allah’s Image or Form is not

material but spiritual. His Form is primeval and eternal. It is not born or

created but ever-existing. The Form of the Supreme Lord neither deteriorates

nor is subjected to old age. Allah is ever youthful.

10.7. Allah can be seen

It is explained in the Holy Qur’an that on the day of Judgment

believers will be able to see Allah. Once the Holy Prophet Muhammad (S. A. W.)

said that he beheld Allah in a most lovely form (101, p. 155). These two

statements are evidence enough for us to conclude that Allah can be seen. And

because we cannot see anything that is formless, the Allah Whom we will be

enabled to see does have a form. Allah’s form is completely spiritual and

replete with unlimited sublime qualities. It is also true that Allah is unseen,

which means He is not seen with ordinary material eyes. Only by the causeless

mercy of Allah can one see Him. If Allah grants someone spiritual vision then

he will be able to see Him. The Holy Prophet Muhammad (S. A. W.) and some other

Prophets of ancient times were granted such vision. In the other world, however,

all believers will see Allah. Some scholars say that only His eyes will be

visible and others His whole face; while still others say that every part of

His form will be seen (88, p. 55).

So in the sura “Al-Qiyamat”, or “The Resurrection” it is said:

Wujuhuny-yawma-’izinazirah

Ila rabbiha nazirah:

"Some faces, that Day, will beam,

Looking towards their Lord." (75.22-23)

The meaning of these ayats is that when righteous souls go to Allah, they will

be able to see their Lord, their faces shining with immense joy. It is

explained that they will “look towards their Lord.” This means that Allah will

be the object of their gaze. So it is very clear that Allah (Who is seen)

visibly occupies some space. Anyone who is visible must have a form. This means

that Allah, Who does occupy some visible space, has a form; but His form is

spiritual and never limited or conditioned by material space. The

transcendental form of Allah is brighter than billions of suns. This brightness

prevents one from seeing the form of Allah. Even so, Allah, out of His causeless

mercy, can remove His blinding effulgence in order to reveal His form to His

pure devotees.

Once the Holy Prophet Muhammad (S. A. W.) said:

****

“His (Allah’s) glory is His veil. If He (Allah) were to lift the veil, the

effulgence of His Being will consume everything as far as the eye of His

creatures can reach.” (p.30)

Nevertheless, Allah, out of mercy, allows the pure devotees to see His form with

no harm. Thus Allah is not an abstract power or energy but a living Being Who

has a supreme, spiritual form, for righteous people will be able to see Him on

the Day of Judgment.

10.8. Allah has an Abode

One morning in Mecca, the Holy Prophet Muhammad (S. A. W.)

proclaimed to his followers that at night he was taken to the heavens and that

after penetrating the 7th layer of the heavens, he reached Allah’s Abode where

he received divine knowledge from Allah and returned.

Now, where does Allah reside? Where will the pure devotees meet Him?

The Holy Qur’an shows us Allah’s residence in the sura “Al-Ma‘arij”, or “The

Ways of Ascent”:

Minallahi zil-ma‘arij

Ta’-rujul-mala-‘ikatu war-ruhu ‘ilayhi fi yawmin-kana miq-daruhu

khamsina ‘alfa sanah:

"Allah, Lord of the ascending stairways.

(Whereby) the angels and the spirit ascend unto Him in a Day whereof

the span is fifty thousand years." (70.3-4)

Here the word “ma‘arij” is very significant. Ma‘arij means

stairways, or the way of ascent. This word is invested with profound spiritual

meaning. Can we reach Allah, The Most High? He very graciously grants that

privilege to angels. But the way is not easy, nor can it be traversed in a day.

Thus the Abode of Allah can be attained by the angels only through the special

way of ascent which takes 50,000 years.

Another explanation is given in the sura “Al-‘Imran”, or “The Family

of ‘Imran”:

Wallaahu ‘indahuu husnul-ma’aab: “Allah! With Him is a more excellent abode.” (3.14)

Wal-laahu yad-'u 'ila Daris-Salam / wa yahdi manya-sha-'u 'ila

Siratim-Mustaqim: “And Allah summons to the Daris Salam, or the Abode of Peace

and leads whom He will to a Straight path.” (10.25)

>From these ayats we can easily understand that Allah has a supreme abode, the

Daris Salam, where He personally resides. If someone has a residence where

there are devotees to associate with, then he must have a form. An abstract

thing has neither residence nor associates. Allah is not an abstract thing but

a Living Being Who has His own abode where He resides. Pure devotees of the

Supreme Lord by His causeless mercy will attain Allah’s eternally blissful

abode and will associate with Him personally. This means Allah has an eternal

spiritual form.

10.9. Allah sits on the Throne

The Holy Qur’an also mentions a particular item of Allah’s

entourage, namely throne. There are many verses which explain that Allah has a

Throne on which He sits, surrounded by angels etc. Unless one has a form and is

located in a particular place, he can neither sit on a throne nor be surrounded

by anyone. Since Allah does sit on a throne and is surrounded by angels, no sane

man will deny that Allah has a form. Needless to say, such form is spiritual

and invisible to the common eye.

Thus the Holy Qur’an says:

Inna Rabba-kumulla-hullazi khalaqas-samawati wal-‘arza fi sitati

‘ayamin sumas-tawa ‘alal ‘Arsh: “Your Guardian Lord is Allah, Who created the

heavens and the earth in six Days, then He settled Himself on the Throne.”

(7.54)

Inna Rabba-kumulla-hullazi khalaqas-samawati wal-‘arza fi sitati

‘ayamin sumas-tawa ‘alal ‘Arshi yudab-birul-’amr: "Verily your Lord is Allah,

who created the heavens and the earth in six Days, then He established Himself

upon the Throne, directing all things." (10.3)

Here and in (7.54) word “istawa” with the preposition ‘ala after it

means “to sit firm and unshaken”, “to be firmly established”, or “to mount”. So

Allah firmly sitting on His Throne and directing all things.

Furthermore it is stated in the Holy Qur’an:

Wa huwal-lazi khala-qasamawati wal-’arza fi sitati ‘aya - minwa kana

‘Arshuhu ‘alal-ma-’i: "He (Allah) it is Who created the heavens and the earth in

six Days and His Throne was upon the water." (11.7)

Ar- Rahmanu ‘alal ‘Arshistawa: “The Beneficent One is firmly

established on the Throne." (20.5)

Fa - subhanallahi Rabbil ‘Arshi: "Glorified be Allah, the Lord of

the Throne." (21.22)

Wa taral- mala -’ikata hafina min hawlil-’Arshi yusabihuna bi-hamdu

Rabbihim: "And you (O Muhammad) will see the angels surrounding the Throne on

all sides, singing the praises of their Lord." (39.75)

Huwallazi khalaqas-samawati wal-’arza fi sitati ‘ayamin sumas-tawa

‘alal ‘Arsh: "He it is who created the heavens and the earth in six Days; then

He mounted the Throne." (57.4)

Wal-malaku ‘ala ‘arja-’iha / wa yahmilu ‘Arsha Rabbika fawqahum

yawma-’izin-samaniya: "And the angels will be on its sides, and eight will bear

the Throne of their Lord above them, that Day." (69.17)

Abdullah Yusuf Ali comments:

“The angels will be on all sides, arrayed in ranks upon

ranks, and the Throne of the Lord on high will be borne by eight angels. . . .

The number eight has perhaps no special significance, unless it be with

reference to the shape of the Throne or the number of the angels. The Oriental

Throne is often octagonal, and its bearers would be one at each corner.” (9, p.

1807)

This verse and commentary indicates that Allah’s Throne has a

particular shape and on the Day of Judgment the angels will be able to carry

Allah on His Throne.

Thus from these ayats we can understand that Allah has Arsh, or the

Throne, He sits on His Throne, angels surround Him and on the Last Day they will

be carrying Him on His Throne. Therefore Allah is not merely an abstract energy

or power, He is the supreme living One who is the Proprietor of energy and

power but He Himself has form. Otherwise how can Allah be in a particular place

and sit on the Throne? His form, throne and paraphernalia are all spiritual.

10.10. Allah moves in and around His creation

In the Holy Qur’an, it is mentioned that Allah travels through His

creation. Once the Holy Prophet Muhammad (S. A. W.) also said: “Allah, the

Almighty descends to the firmament of the world in the last third portion of

every night.” (Bukhari, Muslim) (159, p. 53) Thus Allah freely moves in space

according His sweet will. If Allah can change His location and move in space,

then obviously He is not a mere abstract light. A light, which is dependent on

its source, can only spread in space according to the movements of its source.

So light cannot move in space; it can only spread. Just as a lamp is the source

of its light, so also is Allah the Source of the spiritual light of His supreme

form, which moves in space unimpeded, spreading His glorious light. This means

that Allah has a transcendental form which is not subject to the limited

material space.

So it is stated in the Holy Qur’an:

Hal yanzuruuna ‘illaaa ‘any-ya’ - tiya - humullaahu fii zulalim-minal-gamaami

walmalaaa-’ikatu wa quziyal-’amr? Wa ‘ilallaahi turja-’ul-’umuur: “Will they

wait until Allah comes to them in canopies of clouds, with angels (in His

train) and the question is (thus) settled? But to Allah do all questions go

back (for decision).” (2.210)

Wa ja-’a Rabbuka walmalaku safan safa: "And your Lord shall come

with angels, rank on rank." (89.22)

Awalam ya-raw ‘ana na ’til-’arza nan-qusuha min ‘atra-fiha? Wallahu

yah-kumu la mu-’aqiba li-hukmih / wa huwa sari-’ul-hisab: "See they not how He

(Allah) visits the land, reducing it of its outlying parts? (When) Allah dooms

there is none that can postpone His doom, and He is swift at reckoning."

(13.41)

Once again Allah said in the sura “Al-Anbiya”, or “The Prophets”:

Afala yarawna ‘ana na’-til-’arza nanqusuha min ‘atrafiha? ‘Afahumul

galibun: "See they not how We visit the land, reducing it of its outlying

parts? Can they then be the victor?" (21.44)

These ayats enable us to realize that Allah is not an abstract thing

but a spiritual Being Who can be in a particular place and change His location

at will. This is yet another proof that Allah has a form. He can freely move in

and around His entire creation unlimitedly and unrestrictedly, occasionally

visiting our planet.

Furthermore, the Holy Qur’an says that Allah “is able to do all

things” (22.6). If Allah can do all things, then logically we can conclude that

He does have a form!

Thus, nobody can deny the fact that Allah has spiritual Eyes, Ears,

Mouth, Face and Hands because these bodily limbs of Allah are explicitly

mentioned in the Holy Qur’an. More than this, the Holy Qur’an mentions the

Sublime Image of Allah, His Realm and His Throne, on which He sits. If Allah

has spiritual Eyes, Ears, Mouth, Face and Hands, how can we deny that He has a

spiritual Form? First of all, how can His limbs exist separately and, secondly,

if Allah is the source of everything and if all things belong to Him, how it is

possible that He does not have a form? It is offensive to say that Allah cannot

have form as it is tantamount to saying that Allah is less than His creations,

which have form. It is also offensive to consider that Allah’s form is limited

as our forms are in this world. If He has all things, that means He has a form

also. Otherwise He would not be complete - something would be missing. Of

course, He does not have a form which consists of material elements and

deteriorates. He has a spiritual form which consists of pure spirit. His Form

is not ordinary, but Supreme, Eternal, Blissful, Transcendental and beyond our

imagination and description.

Since everything in God’s creation has form, how can God have no

form? The creation would have something God does not. That would mean that God

is less than His creation, or in other words, that the complete is incomplete,

which is simply illogical. The complete whole must contain everything within

and beyond our experience, otherwise He cannot be complete.

Besides, all the great scriptures of the world instruct us to love

God. How can we love something formless or void? That’s impossible. We are all

persons, and we want to love other persons - not some dark oblivion in outer

space. We want personal relationships, and the ultimate relationship is with

the Supreme Lord.

This is granted that Allah’s form is not like ours. It is completely

spiritual and transcendental, beyond the limits of our material sense

perception. But Allah’s form is definitely there.

Yours,

Gauranga Das Vedic Astrologer gauranga (AT) brihaspati (DOT) net Jyotish Remedies:

WWW.BRIHASPATI.NET Phone:+36-309-140-839

-

Ajith

vedic astrology

Tuesday, April 29, 2003 11:20 AM

[vedic astrology] Bhakti..Rabia & Rumi(To Kasim)

--- Kasim Choudhary <kasim_c (AT) hotmail (DOT) com> wrote:

Dear Kasim, Perhaps you should read about the

life of Sufi saints such as Rabia ( female )and Rumi.It was Rabia who sang this

beautifull poem: Oh Lord if i pray to you for fear of hell, then sent me to

hell. Oh Lord if I pray to you for heaven, then deny me the satisfaction of

heaven, But if pray to Thee for thine sake, do not deny me the sight of thy

face. Substitute the word Lord for Krishna and you would certainly recognise

deep devotion. Unless of cos, you believe that Lord Krishna only accepts accept

a heartfelt prayer unless His name is invoked directly. If so, then we are truly

children of a lessor God-quote fm Conversation with God.