Khuddam-e-Khwaja and Lineage, Relation and Association with Khwaja Sahib (Harke-Khidmat Kard Makhdum Shud)

Dear Friends,

My stay in Ajmer made me curious about the role of a khadim. Last night once again I  visited the Dargah at 8 pm and we got back home after another 2 hours of mystical serenity within the Dargah . My friend , a Hindu by Religion too visiting me from Bangalore is mesmerized by the essence of the Shrine. There is no argument on the fact  that I can never write anything which is not to my satisfactory.

 My experience in the last week has truly been mystical and my love and respect for Hazrath Khwaja Gareeb Nawaz (R.A) is turned towards a new beginning and  immense. My feeling of grief and pain of being alone in the city with many questions around me has made me advance towards the Dargah and the Chilla of Khwaja Saab everyday. During my period of grief I have experienced a mystical blessing and this has brought me closer to the Awlia of Allah. I felt I had the protection and the guidance from the Holy Saint. It gave me courage and the strength towards many new direction. 

My continuous trip to the Dargah and the Chilla of Khwaja Saab has made me understand a lot about the Holy City and has drawn me towards the Holy Saint. However my quest to write with a new topic, which is informative enabled me to do some research on the role of  a Khadim.

My sincere and humble thanks to the humble khadims, of the Dargah who helped me understand my queries and enlightened me towards the role and the Lineage of a Khadim.  

The Khadims of Huzoor Khwaja Gharib Nawaz (R.A.) known as “Syedzadgan” trace their lineage from Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) through his sons - Khwaja Syed Masood, Khwaja Syed Mehboob Bahlol and Khwaja Syed Ibrahim.

Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) and Huzoor Khwaja Gharib Nawaz (R.A.) were first cousins and spiritual borthers and Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A.) was also the Khadim-e-Khas of Hazrat Khwaja Gharib Nawaz (R.A.) he used to attend on Hazrat Khwaja Gharib Nawaz (R.A.) day in day out, therefore, he and his descendants the present Khadim community took pride and deemed it an honour to be called “Khadims” of Hazrat Khwaja Gharib Nawaz (R.A.)

Hazrat Khwaja Qutubuddin Bakhtiar Kaki (R.A) 

 of Delhi in his book 'Munis-ul-Arwah' has mentioned  " During my twenty years company with my 'Shaikh' (spiritual leader), i did not find any other person , except Fakhruddin so near to him. "

The Khuddam-e-Khwaja 

{ Decendents of Hazrat Khwaja Syed Fakhruddin Gurdezi (R.A) } are also referred to as Mujavirs, Syedna, Sahibzadas, Khudma, Gaddinashins etc. by the devotees, and the pilgrims, who shower all kinds of offerings (Nazar) upon them, in the name of Khwaja Moinuddin Chishty.

Khwaja Hussain Nagori (R.A) has alluded the Khadims of Khwaja Sahib as equivalent to Ridwan (the door keeper of heaven), and it clearly states that the great Saints of the time have held the Khadiman-e-Khwaja  in high esteem, and appreciated their role than and thus the expectation remain until this day. 

The Mazar-e-Aqdas (Holy Shrine) of Hazrat Khwaja Gharib Nawaz (R.A.) was taken care by  the Khadim community from the very beginning, and became a part of the Silsila, over generations they became the custodians of the Holy Shrine (Mazar-e-Aqdas) by way of their ancestral khidmath. All the  rituals & traditions of the Mazar-e-Aqdas (Holy Shrine) are rightfully taken care by Khadims even to the present day.

“KHUDDAM-e-Khwaja's and the SHRINE -

 

The keys of the Holy Shrine including the Toshakhana are in the custody of the Khadims since generations according to centuries old Kalid Bardari system of their ancestors.

The Khadims are entittled to open (after giving Azan at the door step of the Shrine) & close the doors of the Holy Shrine for centuries in religious & hereditary Lineage.

Khadims are the only one entitled to take Zaireen (Pilgrims) for Ziyarat (Darshan) at the Holy Shrine, and they have the right to receive all kinds of Nazar & Niyaz (offerings) at the Holy Shrine (Mazar-e-Aqdas) of Huzoor Khwaja Gharib Nawaz (R.A.). This is the reward by Allah , which is the rightful Haq of a Khadim for his services towards the saint. 

The Khadims, who have been attached to the Shrine since its inception, played a key role in the smooth functioning and in continuance the rituals and ceremonies..

Their right to serve the Shrine, to perform religious rituals and arrange spiritual functions and to receive all kinds of Nazars (Offerings) is their  hereditary earning and have also been judicially recognised. The documentary evidences are in the “Malfoozat” (sayings) of Chishtia order & historical literature, Shahi Faramin, Sanads etc. (Imperial orders) Jagirs, honours and rewards conferred upon them from time to time not only by Muslim rulers but also by many Hindu Rajas and Chieftains of India, which was also conferred by the British Government during their succeeding regimes.

For re-evaluating and re-assessing the rights by way of memorandum some relevant facts were placed before Joint Parliamentary Committee for Waqf on 4th and 5th July 2002 for their just and due consideration which is as under :-

1." 

 It is rather unthinkable for a moment that the Khadim community in this long checkered history of the institution has ever acted against the interest of the institution or the country on the contrary we have always contributed for the upliftment of the institution and also raised some structures in Dargah Sharif for the Zaireen (Pilgrims) from our own pockets. The Khadim community has kept the glorious traditions of secular character & composite culture of this institution alive for the last 800 years. Envy has got an evil ; thus false evidences are created or manufactured to discredit Khadims in general out of jealousy & obvious reasons.

The Khadims, with all their devotion, have all along been the first and foremost  in attendance of the Holy Saint and later on with the Holy Shrine right from the beginning . Their ancient  relationship with the  shrine is recognized by the Sufi order of all Schools. Chishtia, Qadria, Naqshbandia, Soharvardia & so on. "

Thus a khadim has a strict code of conduct to be followed. As he represents and is in attendance at the Holy Shrine of Sultan Ul Hind Hazrath Gareeb Nawaz.... His acts and moral code is a direct implication on the Holy Saint. This is reminded from time to time, as any act which is not in accordance to the moral or ethical values will not be taken at ease by the seniors of the present  Khadim community who are responsible for the values which is been imbibed from generation as their soulful service towards the Holy Shrine of the Holy Saint.. 

Subsequently the Zaireen  is the binding duty of every Khuddam-e-Khwaja to treat them with  honour and dignity , to provide every possible facility to them. The devotees to the Holy Shrine,  are the guests of Huzoor Khwaja Gharib Nawaz (R.A.) and have been treated as such all along by the Khuddam-e-Khwaja. 

Despite all the efforts made by the Dargah administration and the local administration, most of the pilgrims stay with their respective Duwagos (Khuddams of Khwaja SB). Khuddam-e-Khwaja try to make their pilgrims and stay  comfortable as possible.For the last 800 years, thus  keeping with the tradition earnestly & religiously.

The houses of Khadims of Khwaja Saab are used for Zaireen accommodation since  centuries, (as per Khanqahi Nizam) free accommodation & food are provided to Zaireen without charging any tariff or fees. Whatever Zaireen offers us in Nazrana is purely voluntary & that Nazrana is spent on them & the Zaireen (Pilgrims). Hotel & Dargah Committee guest houses have come into existence only in these last 30 years.

Nazrana is one of the right  of Khanqahi Nizam. 

It is an Arabic word meant for any kind of offering (both in cash & in kind) the pilgrims & Mureeds offer voluntarily to their respective Duwagos (Khadims of the Mazar) for the “satisfactory - spiritual services” (Dua) rendered by them. 

 It is also paid on the fulfillment of one’s own vow . it is a gesture of appreciation paid for rendering satisfactory spiritual service hence it is personal, undisputable, irrefutable and “unclaimable” by others. It is neither pre - determined nor “pre - fixed” but “willing offering” on the fulfillment of one’s on cherished desires. Based on age old Sufi tradition of Dargahs & Khanqas it is purely meant for personal use.

Mr. S.A.I. Tirmizi former director of Archeological Survey of India has compiled the Mughal documents translated Persian Farmans (imperial orders) into English (1526-1627) which was published by Manohar publications, Ansari Road, Darya Ganj, New Delhi which states the  Mughal documents  established the fact, that Mujavirs (Khadims) of Khwaja Sb. have also received Nazars, Jagirs and Farmans (imperial orders) from Mughal emperors as offerings.

The position of Khadim is two fold -  he is “duty bound” for the hereditary services of the Shrine and t is purely spiritual to the entire satisfaction of the pilgrim in return for a religious act (Dua) for the fulfillment of his vows (Mannat) either before or after. It is similar to “Dakshina” offered to the deity for the Pandits of Pushkar where Brahma’s temple is situated. Thus Ajmer is both religious and historical for the Hindus and the Muslims. There is unity in diversity. The “Holy Saint” bestows his blessing on all regardless of rank, race and region which is the miracle of the Saint.

Court Verdicts

1. "The defendant is a Khadim of the Dargah, and the Khadims of Dargah are hereditary Khadims, not in the sense of house hold servants. THEY PERFORM PRIESTLY FUNCTIONS THIER CONNECTION WITH THE SHRINE IS NOT ONLY ANCIENT BUT INTIMATE. They introduce pilgrims to the Shrine their business keeps them attched to the Dargah, and to be present in it and to go to it at all hours of the day. They look to the comforts of the pilgrims whom they introduce while inside the Dargah"

AIR 1959 Raj. P. 177 = RLW 1959 P. 503. Para. 21

2. “The Khadim’s right to receive offerings which has been judicially recognised is in no manner affected or prejudiced by the impugned provisions. Even after the Act came into force pilgrims might and would make offerings to the Khadims and there is no provision in the Act which prevents them from accepting such offerings when made”

AIR - 1961 Supreme Court - Page 1402

3. There has been a litigation between the Dargah Committee (Central Govt. body) and Khadims for last 4 decades regarding the droppings in the historical two Degs (Pots) installed by Mughal emperors Akbar & Jahangir in the Dargah Sharif.

Agar Gaiti Sarasar Bad Girad, Chiragh-e-Chishtiyan Hargiz Namirad.

(If the entire universe is devastated by the storm, the lamp of Chishtiyan shall not cease to illuminate)

Peace & Blessings

Gulsha Fawzia Salman

Posted via email from Gulsha Fawzia Begum

Pain & Suffering in Islam

“Indeed Allah is All-Powerful (Al-'Aziz) and He is able to do all things ('ala kull sha'in qadir)

But then the question comes why do pain and sufferings exist in the world. We find sickness, old age and death. We see things that are ugly, people who are insane and foolish. There are storms, earthquakes, floods, draught and famine. We also see people commit sins, show disloyalty, unfaithfulness, greed and insincerity. We see people commit rapes, murders; they fight and make wars. We know all these and many more problems. There are evils caused by human beings and there are natural disasters. There are suffering for individuals and there are those that involve a large number of people. 

But we also know that this is not the entire  story. Besides all these negative things, we also see beauty, health, prosperity, life, birth, wisdom, intelligence, growth and progress. We also see goodness among people, faith, sincerity, charity, love and the spirit of sacrifice. We also see a lot of virtue and piety. It is wrong to see one side of the coin and not to see the other side. Any philosophy that concentrates on one aspect of the creation and denies or ignores the other side is partially true and partial truths are no truth at all. 

It is also the fact that the element of good is more in the creation than the element of evil. We all see that there are more people who are healthy than those who are sick. There are more that eat well than those who starve. 

There are more that lead decent life than those who commit crimes.

" Goodness is the rule and evil is the exception. Virtue is the norm and sin is the aberration.". 

But then the question is why does Allah allow these exceptions to the rules? 

Let us  understand Allah's ways in His creation. The Qur'an tells us that good, evil and whatever happens in this world happens by Allah's Will (mashi'at Allah). Only Allah knows fully His Will. We  beings cannot grasp fully, His infinite Will and Wisdom. He runs His universe the way He deems fit.

 The Qur'an tells us that Allah is Wise and everything that Allah does is right, just, good and fair. We must submit and surrender to His Will. The Qur'an has not given us all the details about Allah's Will, but it has enlightened us with the guidance that is useful and sufficient for us. There are several points that we should keep in our mind to understand this issue: 

1. First of all, Allah did not make this world a permanent world. This is a temporary world and everything here has a time limit. When its times comes it will die, come to an end and finish. Neither the good things of this world are forever, nor the bad things eternal. We are here for a short time and we are being tested. Those who will pass this test will find an eternal world that is perfect and permanent. Those who will fail this test shall see the evil consequences of their sins and corruption. 

2. Allah has placed a physical law and a moral law in this universe. Allah allows suffering to occur when one or more of these laws are broken. The physical law is based on cause and effect. Sickness comes if one does not take care of one's health or is exposed to infections. A accident occurs when one is not alert, or due to careless manner,... Even here we should keep in mind that Allah often saves us and He does not let us suffer from every negligence. How many times it happens that we are not careful and still we reach safely to our destinations. 

“(Allah) Most Gracious! It is He Who has taught the Qur'an. He has created man: He has taught him speech (and Intelligence). The sun and the moon follow courses (exactly) computed; and the herbs and the trees both (alike) bow in adoration. And the Firmament has He raised high, and He has set up the Balance (of Justice), in order that you may not transgress (due) balance. So establish weight with justice and fall not short in the balance. It is He Who has spread out the earth for (His) creatures." (Ar-Rahman:1-10) 

The way we exceed the measures set by Allah and violate His laws of cause and effect is incredible. It is really the mercy of Allah that we are saved. Strictly speaking, the question should not be why does Allah allow suffering, but how much Allah protects us and saves us all the time in spite of our violations and negligence. The Qur'an says: 

“If Allah were to punish people according to what they deserve, He would not leave on the back of the (earth) a single living creature: but He gives them respite for a stated Term: when their Term expires, verily Allah has in His sight all His servants." (Fatir:45) 

But sometimes Allah does punish people because of their violations of His laws whether they are physical or moral. The Qur'an tells us that many nations and communities were destroyed because of their sinful lifestyles: 

“If they treat thy (mission) as false, so did the Peoples before them (with their Prophets), the People of Noah, and Ad and Thamud. Those of Abraham and Lut; and the Companions of the Madyan people; and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after that did I punish them: but how (terrible) was My rejection (of them)! How many populations have We destroyed, which were given to wrong-doing! They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built?" (Al-Hajj: 42-45) 

3. Suffering can also be a test and trial for some people. Allah allows some people to suffer in order to test their patience and steadfastness. Even Allah's Prophets and Messengers were made to suffer. Prophet Ayyub (Job) is mentioned in the Qur'an as a Prophet who was very patient. Good people sometimes suffer but their sufferings heal others and bring goodness to their communities. People learn lessons from their good examples. Martyrs die for their faith, soldiers give their lives for their nations and this brings liberation and freedom for their people. 

4. Allah sometimes allows some people to suffer to test others, how they react to them. When you see a person who is sick, poor and needy, then you are tested by Allah. Allah is there with that suffering person to test your charity and your faith. In a very moving Hadith Qudsi (Divine Hadith) the Prophet, peace be upon him, said: 

“Allah will say on the Day of Judgment, ‘O son of Adam, I was sick and you did not visit Me.' He will say, ‘O my Lord, how could I visit You, when you are the Lord of the Worlds.' Allah will say, ‘Did you not know that My servant so-and-so was sick and you did not visit him? Did you not know that if you had visited him, you would have found Me there?' Allah will say, ‘O son of Adam, I asked you for food and you fed Me not.' He shall say, ‘O my Lord, how could I feed you and you are the Lord of the Worlds?' And Allah will say, ‘Did you not know that My servant so-and-so was in need of food and you did not feed him? Did you not know that if you had fed him, you would have found that to have been for Me?' ‘O son of Adam, I asked you for water and you did not give Me to drink.' The man shall say, ‘O my Lord, how could I give You water, when You are the Lord of the Worlds?' Allah will say, ‘My servant so-and-so asked you for water and you did not give him to drink water. Did you not know that if you had given him to drink, you would have found that to have been for Me.' (Muslim, Hadith no. 4661) 

Prophet 'Isa (Jesus), peace be upon him, is also reported to have said something similar. (See Matthew 25: 35-45) 

Conclusion:  we can say that sufferings occur to teach us that we must adhere to Allah's natural and moral laws. It is sometimes to punish those who violate Allah's natural or moral laws. It is to test our faith in Allah and to test our commitment to human values and charity. Whenever we encounter suffering we should ask ourselves, “Have we broken any law of Allah?” Let us study the cause of the problem and use the corrective methods. “Could it be a punishment?” Let us repent and ask forgiveness and reform our ways. “Could it be a test and trial for us?” Let us work hard to pass this test. 

Believers face the sufferings with prayers, repentance and good deeds. The non-believers face the sufferings with doubts and confusions. They blame Allah or make arguments against Him. 

May Allah keep us on the right path, Amen! 

Allah Almighty knows best.

Posted via email from Gulsha Fawzia Begum

“baqa billah” or “eternal life in union with God”

Muhammad al-Baqi Billah
May Allah Sanctify His Soul

"O Sayyid! Agnostic of high degree used to say,
'Being a dervish is to correct the imagination.'
In other words, nothing other than the Real
should remain in the heart. In truth, he spoke well.
O Sayyid! Since the veil is nothing but imagination,
the veil must be lifted through imagination.
Night and day you must dwell in imagining Oneness."

Shaykh Baqi's son, Khwaja Khurd.

 

He was the Knower, Annihilated in God (fana billah) and Existing in His Existence (baqa billah), who was lifted to the highest station of Vision. He was a Secret of Allah's Secrets and a Miracle of Allah's Miracles. He combined in his person the two types of knowledge: the Outer Knowledge and the Heavenly Knowledge. God gave him from the two Oceans, and conferred on him Authority in the two worlds of men and Jinn.

Imam Rabbani Ahmad al-Faruqi (q) said, "Muhammad al-Baqi was the One Sitting on the Throne of all Shaikhs, and he was the Deputy of all Masters of the Naqshbandi Golden Chain, who reached the end of the Infinite, who achieved the highest states of wilayat (Friendship of God). He was the qutb(Spiritual Pole) who supported every creature on this earth. He unveiled the secrets of Reality. He was the Verifier of the Station of the Reality of Muhammad . He was the Pillar of the People of Guidance. He was the Essence of the Knowers and the Guide of the Verifiers (muhaqqiqin)."

He was born in 972 H. in the city of Kabul in the land of `Ajam which was a colony of the Sultanate of India. His father was the judge Abdu-s-Salam. He went to India in the first instance on personal business. There he was attracted to an attraction from God's attraction. He left this worldly life behind and sought spiritual knowledge from the Master of the century. He kept company with masters and saints, until he himself became an ocean of intellect and a saint of spirituality. He traveled continuously until he reached the city of Samarqand. There he connected himself to the Master of his time,Muhammad Khwaja al-Amkanaki (q). He received from him the Way of the Naqshbandi Order. In a very short time he received what most seekers require a lifetime to receive. He was elevated also through the spiritual care of Ubaidullah al-Ahrar (q). His honor became known everywhere. His shaikh, Muhammad Khwaja al-Amkanaki, authorized him to take followers and to train them in the conduct of the Order. He ordered him to go back to India. He predicted, "You are going to have a follower who will be like the sun." This would be Imam Rabbani Ahmad al-Faruqi (q).

He moved back to India and stayed in the city of Delhi-Jahanabad, which he filled with faith and knowledge and secrets and lights. Through him the Naqshbandi Order was spread with great swiftness throughout the Indian Subcontinent and millions of people were connected to him through his deputies. All nations in the Subcontinent were attracted to his knowledge and his Heavenly Power and to the Prophetic Characteristics dressing him. It became known throughout the Indian Subcontinent that anyone coming to him and looking in his eyes, or sitting in his association doing dhikr, would enter a state of Self-Effacement, through which he could reach a state of Annihilation, in a single meeting. By this miraculous power he attracted millions of people, until this Naqshbandi Order was on the tongue of every person in his time.

He died on Wednesday, the 14th of Jumada al-Akhira, 1014 H., in the city of Delhi at the age of 40 years and four months. His grave is on the West side of the city of Delhi.

He passed the Secret to his successor, the Shaykh of this Chain, the Reviver of the Second Millennium, al-Imam ar-Rabbani Mujaddid alf-ath-Thani, Shaykh Ahmad al-Faruqi as-Sirhindi (q).

“Real fana is to forget the “not Divine”, to free oneself from the love of this world, and to purify the core from all desires and wishes as it is required of a servant. And real “baqa” is to fulfil the commands of the Lord, to make his Will one’s own, without losing one’s self identity”. concepts of “fana” and “baqa”.

“Fana “and baqa are both steps in the mystical occurence. “fana billah” is understood as merging with the Divine Essence or unification with God.or the “existence of the self in God”.

This is the first stage in the mystical experience and only a stepping stone toward the final goal of attaining “baqa billah” or “eternal life in union with God” . 

When fana is experienced by the mystic, he forgets his self but when he reaches the phase of experiencing “baqa” he recovers some of his individuality and therefore, the distinction between him and the Divine again becomes obvious to him.

“Fana” is the first stage in the mystical journey and also the entities experience in the quest for union with the Divine. Some mystics remain trapped in the first unitise stage. for those who cannot proceed to the next stage are prevented from Accepting separation from the Divine.

Nevertheless the second stage is also dangerous at times and the most painful experience. Yet there is much joy in the experience, pain is a part of the joy here. The pain on the universe is worth such a experience. One has to be blessed to be chosen for such a journey as life here is short and the life beyond the universe is much beautiful. For such a occurence one can sacrifice oneself and die a billion death. 

However Perfect Master is at Baqa-Billah or the highest point of Divine realization, and is one with God. He is on all levels of consciousness in unison. He transcends the Cycle of repeated lives. After losing His individuality and merging with the Oneness of the Infinite Divinity, He again attains duality consciousness, and works for the evolution of humanity and for those who surrender to Him. 

The spiritual journey is divided into seven stages of inner evolution also called the planes of consciousness. The lower planes are full of miracles while the seventh or the Highest plane is of God Realization, where one becomes one with God. Such realized Souls are of immense spiritual benefit. From among the God-realized, some souls become Perfect Masters and return to help other souls reach God realization.

However, to reach the highest seat of consciousness the mystic encounter's annihilation at every stage. One perishes in a million ruins in the journey. It's comfortable for another to pinpoint fingers and denounce the journey of another.. the pain of such mystics can never be understood by any unrefined. To reach the highest stage one dies and passes away over there is no more existence on the sphere. It's heartbreak and pain. Death and vacant ness, void to fullness, again full of empty, and it elapses. This is the true life of a Sufi mystic. 

My Conclusion:

WHAT Purpose IS THE Existence ON EARTH, WHICH Esteems NONE. WHAT LOVE DEMANDS HERE is CONDITION AND WHAT LOVE Exists THAT What JUDGES YOU AS Second. Wherefore Perish FOR THE Compassion OF Almighty, WHO Embraces YOU Amid ALL YOUR FLAWS 

- Gulsha Fawzia Salman Chishty

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We Want Peace

We want to make the world a better place.

We care.

We want to confess or share our faults/mistakes.

We care about others and our well being.

We want to make a difference.

We want to be healthy.

We want to be green.

We are not perfect.

We want to be kind.

We want Peace.

We are human.

We care about the future.

We want to help others.

There is a lot we can do to make 

the world a better place and it begins

with ourselves.

Posted via email from Gulsha Fawzia Begum

What is irrational jealousy

WHAT IS IRRATIONAL JEALOUSY?

 how do we handle irrational jealous feelings. Usually, the individual recognizes that his feelings are unreasonable with no valid evidence but feels incapable of controlling the jealousy. In addition, the person usually recognizes the destructive nature of indulging in the feelings and the resulting behavior. Such behavior typically involves excessive questioning of his spouse, suspiciousness, and accusations. Many spouses become extremely frustrated with this behavior because they have no way of proving their faithfulness. This leads to an escalating cycle of anger which is used as further evidence by the jealous spouse that his suspicions are correct.

The jealous spouse often desperately wants to stop the behavior but finds that he can't control the thoughts which makes him feel miserable. He believes that if he can just prove his suspicions one way or another, he will feel better. The unfortunate fallacy in this thinking, is that trust can never be proven; it can only be disproved. The definition of trust is the belief that something is true. Therefore, without evidence to the contrary, if we want a satisfying relationship, we have to choose to trust the person we love. 

One of the most difficult things for human beings, in general, is not knowing something with 100% certainty. We are often afraid to trust because we are fearful of disappointment and hurt. Therefore, we go through extreme contortions to try to protect ourselves from the possibility of loss and pain. Yet, these attempts to protect ourselves may actually be the means with which we destroy that which we are trying to preserve. In other words, a woman may eventually destroy her marriage because she is too fearful to take the chance of trusting that her husband is faithful. As a result, she causes the loss and pain that she was trying to prevent. 

WHAT CAUSES IRRATIONAL JEALOUSY?

For a person to learn to control jealousy, it is first important to understand what underlies the irrational thinking. Frequently, an individual who is prone to irrational jealousy may have problems with low self-esteem, feelings of insecurity, fear of vulnerability, or fear of abandonment. In some cases the spouse deliberately creates such suspicions in the mind of his partner by his action of being secretive of all that he does at work, phone on silent, avoiding his spouse at certain occasions, keeping her out of all his financial matters or his family matters. Making the other feel jealous and unwanted. These are habits which destroys the peace and sanity of ones life. Thus creating the negative emotion in the mind of his spouse.

Another instance can be when a person with low self-esteem may feel so undeserving of being loved, that he can't believe that his spouse could possibly remain faithful to him. Perhaps these feelings stem from some abusive past relationship in which he was unloved and made to believe that he was at fault. For instance, if a teenager is told, "If only you were more like your brother, then maybe you could get a girlfriend" he comes to believe that there is something wrong with him. Many times we are given messages, some subtle and some not-so-subtle, as we are growing up that shape our beliefs about ourselves.

Feelings of insecurity may stem from the low self-esteem or may be related to instances in which we have previously been hurt. The same is true with fear of abandonment. When we have experienced profound loss from which we haven't had an opportunity to recover, we may develop an extreme fear and avoidance reaction to similar circumstances. However, as indicated earlier, this avoidance may bring about the abandonment that we fear.

A fear of vulnerability is the inability to let our guard down, to let another person know us completely. This fear usually derives from a fear of rejection due to the belief that if we let someone else truly know us, we will ultimately be rejected. Again, the fallacy in this belief, is that if we don't allow our spouse to know us, if we don't allow ourselves to be vulnerable, we are preventing the development of emotional intimacy which is essential to any relationship.

Emotional intimacy is the most important type of intimacy in a relationship. It is required for the relationship to fully mature. Without it, all we have is the initial surface attraction to the other person which cannot be maintained indefinitely. However, when we find emotional intimacy with another person, we discover the most intensely fulfilling experience that exists. And that is, the full acceptance of our self by another person. I know some people may argue with me and say that "the most intensely fulfilling experience that exists" is our relationship with God. The reason I say that it is the development of emotional intimacy with another person, is because acceptance from God is a given and doesn't require as much of a risk. 

Finally, the individual needs to determine if there are certain behaviors from herself or from her spouse that may contribute to the development of these fears and beliefs. For instance, perhaps a spouse is reluctant to share personal information because he will then be subject to questioning and accusations. As a result, emotional intimacy in the relationship declines. The person who is jealous will often take this as further evidence of cheating in the relationship, when, in fact, it is a result of the questioning and accusations. Or, for example, a jealous person has repeatedly harmed relationships through his accusations which he takes as evidence that women can never be trusted. 

The more you are aware of your behaviors and other's behavior that may maintain the beliefs, then you will be able to make better choices that can allow you to control the jealousy. In fact, the development of awareness can't be emphasized enough. You may need to spend some time at this point to assess your jealousy, the behaviors, and the outcomes based on the behaviors.

HOW DO YOU STOP IRRATIONAL JEALOUSY?

Once you have determined the behavior, then you can make choices to change the behavior. Even though these feelings seem uncontrollable, that doesn't mean they are uncontrollable. However, you may need to make a commitment to the hard work involved in making changes.

The following steps can help you with these changes:

1) Make an effort to no longer engage in the self-defeating behavior. If you are questioning or making accusations, stop the behavior immediately. Whether you need to literally bite your tongue, go to another room, or talk to a friend, don't allow yourself to continue with this destructive behavior. Usually people engage in this behavior because initially it is reassuring to them and makes them feel better. But remind yourself that feeling better is just temporary and that it is a destructive behavior that must stop.

2) Challenge the irrational thinking styles frequently. Identify how your thinking is irrational and remind yourself of why it is whenever you have the jealous thoughts. If is often beneficial to write this down. Some things that you may identify include the idea that there is no evidence, that the probability is remote, and that there is evidence to the contrary such as the loving things your spouse does for you.

3) Refuse to engage in the jealous self-talk. Whenever you engage in the jealous self-talk, internally tell yourself to "shut up." You may need to do this repeatedly, but you want to do whatever is necessary to not listen to yourself on this topic. Some people use the rubber band method which involves the aversive stimulus of snapping a rubber band on your wrist whenever you have the jealous self-talk.

4) Work on improving your self-esteem. Remember that irrational jealousy is not about your spouse but is about yourself. Use the presence of jealous feelings to remind yourself that you need to focus on improving your self-esteem. Although improving self-esteem is another entire topic to itself, generally, you need to give yourself positive self-statements and engage in behaviors that make you feel good about yourself.

5) Learn to be vulnerable and to develop emotional intimacy. For any relationship to be successful, you must be able to take risks. There are many ways to do this and you need to determine by assessing yourself what are the best ways for you to take risks. For instance, if you feel insecure, you might share these feelings with your spouse and talk about ways your spouse can help you feel more secure. Or if you are afraid of being vulnerable, you might decide to take small risks of sharing yourself, your feelings, and your fears with your spouse.

Sometimes the process of developing awareness and challenging irrational beliefs may be too difficult to accomplish alone and a person may need assistance from a therapist. However, typically a good cognitive-behavioral therapist can point you in the right direction within a few sessions and then most of the work is up to you.

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What Happens After Awakening

   

Awakening is just the beginning. It is the most important turning point in our evolution because it marks the potential to live more purely as Essence in the world and less as ego. However, for most people the ego isn’t gone after awakening and can resurrect at times or operate surreptitiously. Ego-identification still occurs after awakening, but when it is happening it is usually recognized quickly, and so it doesn’t last long or have the power to cause suffering that it did before awakening. Most people’s egos are intact after awakening, but because there is a realization of who you really are, the ego is seen for what it is and recognized to be not who you are. When ego-identification happens, it’s more like you are watching yourself be identified, while you continue to be aware of yourself as Essence. There is a much greater capacity after awakening to not identify with the ego and to remain as Essence, which is an easeful experience of being in the flow that includes love easily flowing from you toward everyone and everything. 

There are certain common experiences that occur after awakening, although everyone’s experience is individual. Nevertheless, nearly always the first stage after awakening is an experience of elation and spiritual inflation to some degree. The ego re-forms around “I am awake” and takes some pride and sense of superiority in that. This is a phase that nearly everyone passes through, and it is pretty apparent, if not to the newly awakened person, to those around him or her. There is often a tendency to talk about the awakening, to wonder who else is and is not awake, and to identify oneself as “awake” to others. An identity forms around being awake. This can be rather harmless, but if the person doesn’t realize the ego has taken on spiritual garb, then this phase can last for some time. Knowing that this is a normal stage can help you get through this phase more gracefully.

Another common experience is feeling lost, empty, directionless, and without motivation. This is actually the remaining ego’s experience of awakeness. The ego felt the same way when it touched into Essence before awakening, which is why it ran from it then. But now it can’t escape the reality: It is no longer in charge. Its goals are no longer primary; they no longer are the driving or shaping force in life. Something else is shaping life. Something else has taken the helm, and it doesn’t operate through the mind as the ego did. The awakened person has to learn to allow Essence to move him or her naturally and spontaneously (through the intuition and urges to act and speak), and the ego, just as before awakening, isn’t comfortable with that. A new way of being in the world has to be learned, as the egoic mind is no longer the guiding force. 

It can take a while before this new way of being feels comfortable and is trusted, but going back to the egoic mind is generally not felt to be an option, although that does happen. Plenty of people awaken and then allow the egoic mind to continue to run the show, as if they had never awakened. In these cases, the person doesn’t feel much different after awakening as before, and this is very confusing. Depending on the amount of conditioning and woundedness that remain within the personal self, the ego can still be fairly compelling, especially in those aspects of life that need healing. 

Whatever conditioning remains to be healed will come up after awakening because it’s time for all conditioning to be seen and released. This is rather disconcerting to those who assume that awakening means the end of conditioning and ego-identification. Awakening just makes it easier to see and heal the conditioning and not continue to identify with it, which only strengthens it. The potential for conditioning (and the egoic mind) to weaken and drop away increases tremendously after awakening because alignment with Essence allows the conditioning to be seen, accepted, understood, and healed rather than identified with. From Essence, it is possible to discover the mistaken beliefs that fuel conditioned behavior and negative feelings, and in this discovery, the conditioning is healed. As a result, evolution can progress very rapidly after awakening. So, if this is your experience, please understand that it is the right experience and what needs to be cleared away is being cleared away so that you can live more truly as Essence.

It often takes at least a couple of years, and often much more, to become more stabilized after an awakening. During that time, there is usually an unraveling of conditioning, as just mentioned. For many, it may also be a time of modifying the structures in their lives to fit Essence rather than the ego. Anything that is no longer aligned with Essence’s intentions for this life is likely to feel unpleasant and uncomfortable, and you are likely to be moved to change it. Many make enormous changes after awakening and others make none; it depends on how aligned with Essence your life before awakening was. If it was structured around your conditioning and the ego’s values, then it will have to change. This is one reason why some go back to the egoic mind even after awakening—it is an attempt to maintain the structures that no longer work. The person will probably only be able to do this for so long. It is difficult to have seen the truth and then walk away from where it’s calling you.

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Kundalini Awakening called the "Seat of the Soul"

The pineal gland has been the center for research and studies throughout history. Mystery and myths have surrounded the 'third eye' and there are many references to the pineal gland throughout history. Ancient Greeks  believed that the pineal gland in our heads was used as a connection to the "Realms of Thought". Descartes, who was a French philosopher, mathematician, scientist, and writer, called it the "Seat of the Soul".

What is the Pineal Gland?

The pineal gland is shaped like a pine cone and is about the size of a pea. It is located in the geometric center of the brain between both the left and right hemispheres of the brain. It is tucked in a small "cave" where both thalamic bodies join and is attached behind the eyes to the third ventricle. It is not isolated from the body from the blood-brain barrier systems.

The pineal gland can be seen in some skull x-rays due to calcification. This is typically due to intake of fluoride. Fluoride is found in water and toothpaste. When calcium builds up in soft tissue, it causes it to harden. Studies have shown that calcium affects the pineal gland more than it affects teeth or bone. Phosphorus and calcium in the pineal gland are linked to aging.

The pineal gland is part of the endocrine system in the body, making it an endocrine gland. It releases extracellular signaling molecules. These are known as hormones. The pineal gland releases melatonin, a hormone that affects various parts of the body, regulating sleep and wake patterns, mood, growth, development, puberty, and tissue function.

The pineal gland controls various biological rhythms of the body. It works in harmony with the gland which directs the body's thirst, hunger, sexual desire, and like I mentioned above, the aging process.

There is a connection between the retinas to the hypothalamus. This is called the retinohypothalamic tract. This brings about information about the light and dark cycles to the suprachiasmatic nucleus or SCN.

Light & Peace,

Gulsha Fawzia Salman Chishty
http://www.gulsha.giving.officelive.com

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Domestic Violence Act In India

Domestic Violence Act for Women’s empowerment in India

Domestic Violence Act 2005 is the first significant attempt in India to recognise domestic abuse as a punishable offence, to extend its provisions to those in live-in relationships, and to provide for emergency relief for the victims, in addition to legal recourse.

Why a legislation for domestic violence?

Domestic violence is among the most prevalent and among the least reported forms of cruel behaviour.

Till the year 2005, remedies available to a victim of domestic violence in the civil courts (divorce) and criminal courts (vide Section 498A of the Indian Penal Code) were limited. There was no emergency relief available to the victim; the remedies that were available were linked to matrimonial proceedings; and the court proceedings were always protracted, during which period the victim was invariably at the mercy of the abuser.

Also the relationships outside marriage were not recognised. This set of circumstances ensured that a majority of women preferred to suffer in silence. It is essentially to address these anomalies that the Protection of Women from Domestic Violence Act was passed.

Who are the primary beneficiaries of this Act?

Women and children. Section 2(a) of the Act will help any woman who is or has been in a domestic relationship with the ‘respondent’ in the case.It empowers women to file a case against a person with whom she is having a ‘domestic relationship’ in a ’shared household’, and who has subjected her to ‘domestic violence’.

Children are also covered by the Act; they too can file a case against a parent or parents who are tormenting or torturing them, physically, mentally, or economically. Any person can file a complaint on behalf of a child.

Who is defined as ‘respondent’ by this law?

Section 2 (q) states that any adult male member who has been in a domestic relationship with the aggrieved person is the ‘respondent’. The respondent can also be a relative of the husband or male partner .Thus, a father-in-law, mother-in-law, or even siblings of the husband and other relatives can be proceeded against.

How does the new law define domestic abuse?

Section 3 of the law says any act/conduct/omission/commission that harms or injures or has the potential to harm or injure will be considered ‘domestic violence’.

Under this, the law considers physical, sexual, emotional, verbal, psychological, and economic abuse or threats of the same.

Even a single act of commission or omission may constitute domestic violence — in other words, women do not have to suffer a prolonged period of abuse before taking recourse to the law.

How does the law ensure that a wife who takes legal recourse in the event is not intimidated or harassed?

An important aspect of this law is that it aims to ensure that an aggrieved wife, who takes recourse to the law, cannot be harassed for doing so. Thus, if a husband is accused of any of the above forms of violence, he cannot during the pending disposal of the case prohibit/restrict the wife’s continued access to resources/ facilities to which she is entitled by virtue of the domestic relationship, including access to the shared household. In short, a husband cannot take away her jewellery or money, or throw her out of the house while they are having a dispute.

What are the main rights of a woman as recognised by this law?

The law is so liberal and forward-looking that it recognises a woman’s right to reside in the shared household with her husband or a partner even when a dispute is on .Thus, it legislates against husbands who throw their wives out of the house when there is a dispute. Such an action by a husband will now be deemed illegal, not merely unethical.

Even if she is a victim of domestic violence, she retains right to live in ’shared homes’  that is, a home she shares with the abusive partner. Section 17 of the law, which gives all married women or female partners in a domestic relationship the right to reside in a home that is known in legal terms as the shared household, applies whether or not she has any right, title or beneficial interest in the same.

The law provides that if an abused woman requires, she has to be provided alternate accommodation and in such situations, the accommodation and her maintenance has to be paid for by her husband or partner.

The law, significantly, recognises the need of the abused woman for emergency relief, which will have to be provided by the husband. A woman cannot be stopped from making a complaint/application alleging domestic violence. She has the right to the services and assistance of the Protection Officer and Service Providers, stipulated under the provisions of the law.

A woman who is the victim of domestic violence will have the right to the services of the police, shelter homes and medical establishments. She also has the right to simultaneously file her own complaint under Section 498A of the Indian Penal Code.

Sections 18-23 provide a large number of options for legal redressal. She can claim through the courts Protection Orders, Residence Orders, Monetary Relief, Custody Order for her children, Compensation Order and Interim/ Ex parte Orders.

If a husband violates any of the above rights of the aggrieved woman, it will be deemed a punishable offence. Charges under Section 498A can be framed by the magistrate, in addition to the charges under this Act. Further, the offences are cognisable and non-bailable. Punishment for violation of the rights enumerated above could extend to one year’s imprisonment and/or a maximum fine of Rs 20,000.

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Clarification of a Misinterpretation - By Maulana Wahiduddin Khan

There are certain verses in the Quran, which convey injunctions similar to the following: ‘Kill them wherever you find them.’ (2:191)

Referring to such verses, there are some who attempt to give the impression that Islam is a religion of war and violence. This is totally untrue. Such verses relate in a restricted sense, to those who have unilaterally attacked the Muslims. The above verse does not convey the general command of Islam.

The truth of the matter is that the Quran was not revealed in the complete form in which it exists today. It was revealed from time to time, according to the circumstances, over a time span of 23 years. If this is divided into years of war and peace, the period of peace amounts to 20 years, while that of war amounts only to 3 years. The revelations during these 20 peaceful years were the peaceful teachings of Islam as are conveyed in the verses regarding the realization of God, worship, morality, justice, etc.

This division of commands into different categories is a natural one and is found in all religious books. For instance, the Gita, the holy book of the Hindus, pertains to wisdom and moral values. Yet along with this is the exhortation of Krishna to Arjun, encouraging him to fight. (3:30) This does not mean that believers in the Gita should wage wars all the time. Gandhiji, after all, derived his philosophy of non-violence from the same Gita. The exhortation to wage war in the Gita applies only to exceptional cases where circumstances leave no choice. But for general day-to-day existence it gives the same peaceful commands as derived from it by Mahatma Gandhi.

Similarly, Jesus Christ said: “Do not think that I came to bring peace on Earth. I did not come to bring peace, but a sword.” (Matthew, Chapter 10)

It would not be right to conclude that the religion preached by Christ was one of war and violence, for such utterances relate purely to particular occasions. So far as general life is concerned, Christ taught peaceful values, such as the building up of a good character, loving each other, helping the poor and needy, etc.

The same is true of the Quran. When the Prophet of Islam emigrated from Mecca to Medina, the idolatrous tribes were aggressive towards him. But the Prophet always averted their attacks by the exercise of patience and the strategy of avoidance. However on certain occasions no other options existed, save that of retaliation. Therefore, he had do battle on certain occasions. It was these circumstances, which occasioned those revelations relating to war. These commands, being specific to certain circumstances, had no general application. They were not meant to be valid for all time to come. That is why; the permanent status of the Prophet has been termed a ‘mercy for all mankind.’ (21:107)

Islam is a religion of peace in the fullest sense of the word. The Qur’an calls its way ‘the paths of peace’ (5:16). It describes reconciliation as the best policy (4:128), and states that God abhors any disturbance of the peace (2:205). We can say that:

“It is no exaggeration to say that Islam and violence are contradictory to each other. The concept of Islamic violence is so obviously unfounded that prima facie it stands rejected. The fact that violence is not sustainable in the present world is sufficient indication that violence as a principle is quite alien to the scheme of things in Islam. Islam claims to be an eternal religion and, as such, could never afford to uphold any principle, which could not stand up to the test of time. Any attempt to bracket violence with Islam amounts, therefore, to casting doubt upon the very eternity of the Islamic religion. Islamic terrorism is a contradiction in terms, much like ‘pacifist’ terrorism. And the truth of the matter is that, all the teachings of Islam are based directly or indirectly on the principle of peace.”

Have a Blessed Week,

Gulsha Fawzia Salman Chishty
http://www.gulsha.giving.officelive.com

http://www.sufi.community.officelive.com

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Turkish Translation

Orada Kuran, hangi emir aşağıdakine benzer ifade bazı ayet vardır: 'her yerde onları bulmak onları. "(2:191)

Gibi ayet istinaden bazı kim izlenimini İslam savaş ve şiddet dinidir vermek için girişimde bulunmaktadır. Bu tamamen doğru değildir. Gibi ayet kısıtlı bir anlamda, o kim tek taraflı olarak Müslümanlara saldırdılar ilgilidir. Yukarıdaki ayette İslam'ın genel komut ifade etmez.

Maddenin Gerçek şu ki Kuran içinde bugün var tamamlamak şeklinde ortaya olmadığıdır. O zaman zaman, koşullara göre, 23 yıllık bir zaman aralığı içinde ortaya çıktı. Eğer bu savaş ve barış yıl içinde 20 yıl, barış döneminde miktarda bölünmüş olduğunu savaş sırasında miktarda 3 yıl sadece. Bu 20 yıl içinde barışçıl âyetlerini İslam'ın barışçıl öğretisi olarak Tanrı, ibadet, ahlak, adalet, vb gerçekleştirilmesi ile ilgili ayette aktarılır edildi

Farklı kategorilerde komutları Bu bölünme doğal bir ve bütün din kitapları bulunur. Örneğin, Gita, Hinduların kutsal kitap, bilgelik ve ahlaki değerleri ile ilgilidir. Ancak birlikte bu Arjun için Krishna'nın tembih, onu savaşmaya teşvik ediyor. (3:30) Bu demek değildir ki Gita de müminler gereken ücret savaşları her zaman. Gandhiji, tüm sonra, aynı Gita dan olmayan felsefesini şiddet türetilmiş. Gita ücret savaşa teşvik istisnai durumlarda sadece burada koşullar başka seçenekleri terk geçerlidir. Fakat genel gün için aynı barışçıl komutları verir-to-day varlığı ondan Mahatma Gandi hesaplanır.

Benzer şekilde, İsa Mesih şöyle dedi: "Bu Dünyada barış getirmek için geldi düşünmeyin. Ben barış getirmek için, ama bir kılıç gelmedi. "(Matta, Bölüm 10)

Bu din Mesih tarafından vaaz bir savaş ve şiddet, bu sözler için olduğu sonucuna doğru olmaz sadece belirli durumlar ile ilgilidir. Birbirleriyle, sevgi dolu fakir ve muhtaç, vb yardımcı Şimdiye kadar genel hayatı söz konusu olduğunda, Mesih bina kadar iyi bir karakter gibi barışçı değerleri öğretti

Aynı Kuran doğrudur. Zaman Peygamber Mekke Medine için, putperest kabileleri ona karşı saldırgan edildi göç. Ama Peygamber daima sabır egzersiz ve kaçınma stratejisi kendi saldırıları kaçırdı. Ancak başka seçenekler var, belirli durumlarda, tasarruf bu misilleme. Bu nedenle, o vardı bazı durumlarda savaş yok. Hangi âyetlerini bu savaşa ilişkin occasioned Bu koşullar oldu. Bu komutları, bazı durumlarda, özel olarak genel bir uygulama vardı. Onlar gelecek tüm zamanlar için geçerli olması amacıyla değildi. Bu yüzden Peygamber kalıcı durum tüm insanlık için bir 'rahmet olarak adlandırdığı olmasıdır.' (21:107)

İslam kelimenin en geniş anlamda barış dinidir. Kur'an barış yolunda 'yollar' (5:16) çağırır. Onu en iyi siyaset (4:128) olarak, uzlaşma açıklanır ve devletler Tanrı'nın barış (2:205) herhangi bir rahatsızlık abhors. Diyebiliriz ki:

"Bu, İslam ve şiddet birbirleriyle çelişkili söylüyorlar hiçbir abartı olduğunu. İslami şiddet kavramı çok açıkça bunu reddetti duran bu ilk izlenime göre asılsız olduğunu. Aslında şiddet günümüz dünya sürdürülebilir değildir yeterli göstergesi şiddet bir prensip oldukça İslam'da şeylerin düzeni yabancı olmasıdır. Islam sonsuz bir din olduğunu iddia ve, gibi, hangi zaman testi kadar dayanamayıp herhangi bir ilke, desteklenmesi göze asla. İslam dininin çok sonsuzluğu üzerine şüphe döküm için İslam miktarları, bu nedenle aile için braket şiddet her girişim,. İslami terörizm 'gibi çok açıdan bir çelişki, pasifist' terörizmdir. Ve maddenin gerçek şu ki, İslam'ın bütün öğretilerinin doğrudan veya dolaylı olarak barış ilkesine dayalı olmasıdır. "

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Arabic Translation

هناك بعض الآيات في القرآن الكريم ، والتي تنقل الأوامر مشابهة لما يلي : 'اقتلوهم حيث ثقفتموهم.' (2:191)

في اشارة الى مثل هذه الآيات ، وهناك بعض الذين يحاولون إعطاء الانطباع بأن الإسلام هو دين الحرب والعنف. هذا غير صحيح بالمرة. وتتصل هذه الآيات بمعنى مقيدة ، لأولئك الذين هاجموا المسلمين من جانب واحد. الآية المذكورة أعلاه لا ينقل القيادة العامة للإسلام.

حقيقة الأمر هي أن القرآن لم ينزل في شكل كامل والذي كان موجودا اليوم. انها كشفت من وقت لآخر ، حسب الظروف ، على مدى فترة 23 عاما. إذا كانت هذه هي مقسمة الى سنوات من الحرب والسلام ، في الفترة من السلام المبالغ إلى 20 سنة ، في حين أن الحرب المبالغ فقط لمدة 3 سنوات. ما تم الكشف عنه خلال هذه السنوات ال 20 كانت سلمية سلمية تعاليم الاسلام كما هي وردت في الآيات المتعلقة بإعمال الله ، والعبادة والأخلاق والعدالة ، الخ.

هذا التقسيم للأوامر إلى فئات مختلفة أمر طبيعي وموجود في جميع الكتب الدينية. على سبيل المثال ، غيتا ، وهو الكتاب المقدس للهندوس ، ويتعلق الحكمة والقيم الأخلاقية. حتى الآن جنبا إلى جنب مع هذه هي نصيحة من كريشنا لأرجون ، وشجعه على القتال. (3:30) وهذا لا يعني أن المؤمنين في غيتا ينبغي شن الحروب في كل وقت. غاندى ، بعد كل شيء ، والمستمدة فلسفته في اللاعنف من غيتا نفسه. والحض على شن الحرب في غيتا لا ينطبق إلا على حالات استثنائية يكون فيها الظروف لا تترك خيارا. لكن بالنسبة لعامة يوم إلى يوم وجود أنها تعطي نفس الأوامر السلمية على النحو المستمد من ذلك من قبل المهاتما غاندي.

وبالمثل ، قال السيد المسيح : "لا تظنوا اني جئت لإحلال السلام على الأرض. أنا لم آت لجلب السلام ، ولكن بحد السيف. "(متى ، الفصل 10)

فإنه لن يكون من الصواب أن نستنتج أن الدين الذي بشر به المسيح كان واحدا من الحرب والعنف ، لمثل هذه التصريحات تتصل بشكل بحت لمناسبات خاصة. حتى الآن كما في الحياة العامة هي المعنية ، والمسيح تدريس القيم السلمية ، مثل بناء من حسن الخلق ومحبة بعضهم البعض ، ومساعدة الفقراء والمحتاجين ، وما إلى ذلك.

وينطبق الشيء نفسه على القرآن. عندما نبي الإسلام هاجر من مكة إلى المدينة ، وكانت القبائل الوثنية عدائيا تجاهه. ولكن النبي دائما تجنب هجماتهم على ممارسة الصبر واستراتيجية لتفادي الاصطدام. ولكن في مناسبات معينة ليس هناك خيارات أخرى ، إلا أن من الانتقام. لذا ، كان لا معركة في مناسبات معينة. كانت هذه الظروف ، والتي سببها الكشف عن تلك المتعلقة بالحرب. هذه الأوامر ، ويجري محددة لظروف معينة ، قد لا ينطبق بصورة عامة. انهم ليسوا من المفترض أن تكون صالحة لجميع الوقت في المستقبل. وهذا هو السبب ، والوضع الدائم للنبي تم تسميته ب 'رحمة للبشرية جمعاء.' (21:107)

الاسلام هو دين السلام بالمعنى الكامل للكلمة. القرآن يدعو طريقها 'مسارات السلام' (5:16). فهو يصف عملية المصالحة وأفضل سياسة (4:128) ، وتنص على أن الله يمقت أي إخلال بأمن (2:205). يمكننا القول بأن :

"وليس من قبيل المبالغة القول بأن الإسلام والعنف تتناقض مع بعضها البعض. مفهوم العنف الإسلامي هو ذلك من الواضح أن لا أساس لها لأول وهلة أنها تقف رفضت. والواقع أن العنف ليس المستدامة في العالم يقدم أدلة كافية على أن العنف كمبدأ هو غريب تماما لهذا المخطط من الامور في الإسلام. يدعي الإسلام أن يكون الدين الأبدية ، وعلى هذا النحو ، لا يمكن أبدا أن تحمل لدعم أي مبدأ ، والتي لا يمكن أن يصمد أمام اختبار الزمن. أي محاولة لشريحة العنف المبالغ مع الإسلام ، بالتالي ، أن يلقي بظلال من الشك على الخلود للغاية للدين الإسلامي. الإرهاب الإسلامي هو وجود تناقض في المصطلحات ، مثل الكثير من 'سلمي' الإرهاب. وحقيقة الأمر هي أن جميع تعاليم الإسلام تستند مباشرة أو غير مباشرة على مبدأ السلام ".
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French translation

Il ya certains versets dans le Coran, qui véhiculent des injonctions similaires à ce qui suit: «Tuez-les partout où vous les trouverez. (2:191)

Se référant à de tels vers, il y en a qui tentent de donner l'impression que l'islam est une religion de guerre et de violence. Ceci est totalement faux. Ces versets portent dans un sens restreint, à ceux qui ont unilatéralement attaqué les musulmans. Le verset ci-dessus ne rend pas le commandement général de l'Islam.

La vérité de la matière est que le Coran n'a pas été révélée sous sa forme complète dans laquelle elle existe aujourd'hui. Il a été révélé, de temps en temps, selon les circonstances, sur une période de 23 ans. Si cela est divisé en années de guerre et la paix, la période de paix s'élève à 20 ans, tandis que celui de la guerre ne s'élève qu'à 3 ans. Les révélations au cours de ces 20 années de paix étaient les enseignements pacifiques de l'islam qui sont véhiculées dans les versets concernant la réalisation de Dieu, le culte, la morale, la justice, etc

Cette répartition des commandes dans les différentes catégories est naturelle et se retrouve dans tous les livres religieux. Par exemple, la Gita, le livre sacré des Hindous, se rapporte à la sagesse et de valeurs morales. Pourtant, de même que ceci est l'exhortation de Krishna à Arjuna, l'encourageant à se battre. (3:30) Cela ne signifie pas que les croyants dans la Gita devrait mener des guerres tout le temps. Gandhi, après tout, tire sa philosophie de la non-violence, depuis la Bhagavad-même. L'exhortation à la guerre dans la Gita ne s'applique qu'aux cas exceptionnels où les circonstances ne laissent aucun choix. Mais pour le jour du général au existence quotidienne il donne les mêmes commandes paisible que déduites par le Mahatma Gandhi.

De même, Jésus-Christ a dit: «Ne croyez pas que je suis venu apporter la paix sur Terre. Je ne suis pas venu apporter la paix mais l'épée. "(Matthieu, chapitre 10)

Il ne serait pas juste de conclure que la religion prêchée par le Christ fut l'un de la guerre et la violence, par de tels énoncés se rapportent uniquement à des occasions particulières. En ce qui concerne la vie en général, le Christ a enseigné des valeurs pacifiques, tels que la construction d'un bon caractère, s'aimer, aider les pauvres et les nécessiteux, etc

Le même est vrai du Coran. Quand le Prophète de l'Islam ont émigré de la Mecque à Médine, les tribus idolâtres ont été agressif envers lui. Mais le Prophète toujours permis d'éviter leurs attaques par l'exercice de la patience et la stratégie d'évitement. Toutefois, à certaines occasions pas d'autres options existent, sauf celle de représailles. Par conséquent, il a se battre sur certaines occasions. Ce sont ces circonstances qui ont occasionné ces révélations relatives à la guerre. Ces commandes, étant spécifiques à certaines circonstances, n'avait pas d'application générale. Ils n'étaient pas censés être valables pour tous les temps à venir. C'est pourquoi, le statut permanent du Prophète a été qualifiée de «miséricorde pour l'humanité tout entière." (21:107)

L'islam est une religion de paix au sens plein du mot. Le Coran appelle sa manière »les chemins de la paix" (5:16). Il décrit la réconciliation, la meilleure politique (4:128), et indique que Dieu a horreur toute perturbation de la paix (2:205). Nous pouvons dire que:

"Il n'est pas exagéré de dire que l'islam et la violence sont contradictoires les uns aux autres. Le concept de la violence islamique est si manifestement infondées, prima facie, est rejetée. Le fait que la violence n'est pas durable dans le monde actuel est une indication suffisante que la violence en tant que principe est tout à fait étrangère à l'ordre des choses dans l'Islam. L'Islam prétend être une religion éternelle et, en tant que telle, ne pourrait jamais se permettre de défendre un principe, qui ne pouvaient pas résister à l'épreuve du temps. Toute tentative de violence tranche avec des montants islam, par conséquent, de mettre en doute l'éternité même de la religion islamique. Le terrorisme islamique est une contradiction dans les termes, un peu comme le «terrorisme pacifiste». Et la vérité est que, tous les enseignements de l'Islam sont basés directement ou indirectement sur le principe de la paix. "

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Meaningful Quote

The Mysterious is invariably the inquisitiveness. The Knowledge obtained at the facade is intended to attain. The 

Veracity of such an attainment is not studied. Thus we sprint close to the impossible without recognizing the 

truthfulness of such virtues. When we begin to walk, we perceive  more than the truth self-confessed to us. Every 

accomplishment is completed with a lot of aches and the drift of rue to perfect the procedure.

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