Knowledge and Action

If someone knows this path is better for him than that, Socrates say something of that nature, then one will not take the that path that is not better for him. It is the lack of  knowledge that inclines this person to take the path that is not better for him.

This is part of a famous proposition of knowledge in Socratic discussions.

One instrument that helps people see things as they are, and by implication gain knowledge, is meditation or what Sufis call Muraaaqabah, supervision, one supervises himself.

Cultivating awareness through meditation allows one to choose what Is best for him and by implication develop a disposition to do so.

Iskorjoogidda ama Miyir-Uduruska iyo sida loo Sameeyo

Dadka qaarkiis taqwada ama isilaalinta joogtada ah ma aha wadadooda, fikirka badan ma aha waxay u hilowsanyihiin; waxaa ku filan inay qabtaan shaqo fiican oo loo qabanaayo Ilaahay dartiis, laakiin wax kale aan laga rabin.

Tusaale in waalid dhiban la kaalmeeyo, ama xigto, ama agooon, iyo la garab galo dadka socotada ah ama qariibka ah, tusaale ahaan, waa waddo dadka qaarkiis ay ku kori karaan.

Laakiin qof walba inuu is ilaaliyo waa mid meesha ku jirta, si uu u barto tabaha shaydaanka howlgalinaayo suu uga mashquuliyo inuu howshiisa qabdaso.

Heerka qofka nolosha uu ka joogo waxaa go'aansanaaya heerka ay gaarsiisantahay isilaalintiisa, sida Waaq Quraankiisa ku sheegay, suuradda ama cutubka 49aad, aayadda ama astada 13aad. Si qolo u noqoto qoloda ugu karaamada badan ama xitaa shakhsi waa is ilaalin, la iska ilaalinaayo waxa lawada ogyahay inay xunyihiin,munkar, lana bursanaayo waxa lawada ogyahay in fiicanyihiin, macruuf.

Mid ka mid ah qaababka la isku ilaalin karo aan meeshaan ku soo bandhigaynaa.

Baaritaano iyo udurus badan oo lagu sameeyay meditayshanka ama iskorjoogidda ;waxay isku raaceen inuu caafimaadka qofka u fikcanyahay bacdamaa uu dadka xasiliyo.

Waxaa xusid mudan nidaamka aan sharixi doono inuu kaa caawin karo mudada fog, iyo xittaa muddada dhow, culaysyada ku soo koraaya, meeshay rabaan haka imaadaan, inaad iska kartid .

1-Dhigo buste, ama wax la mid ah, oo lalaabay, dhirirkiisana la egyahay hal tilaabo, ama saddex cag, oo afar gees ah, ama labo jibaaran.

Fadhigaan, mudada fog, mirqaanka waa ka fiicantahay, waana bilaash, marka fadhi ka fiican waa yaryahay, marka laga reebo tukashada. Runtii mirqaanka waa masal fiican.

2- Waxaad kaloo u baahantahay barshin ama barkin yar oo buuran, si aad u dhigatid simaha hoostooda.

3- U jeeso darbi, si aa waxyaalo kale ugu mashquulin.

4-Waxaa jira qaabab badan oo loo fariisan karo, waxaa lama huraan ah, inaad u fariisatid qaab sahlaaya inaad fadhidid xanuun la'aan iyo dhaqdhaqaaq la'aan dagan amin dhan 20 ilaa 30 daqiiqo.

4-Haddii fadhiyada lamagacdhabi rabo aad u fariisan karin, si xanuun la'aan ah, bacdi ku fariiso kursi, adoo samaynaaya wixii lagula taliyay qof fadhiya inuu sameeyo, intaad ka awoodid.


5- Xiro dharaan kugu dhaganayn, si aadan ciriiri u galin qayb ka mid ah jirkaaga. Mumaaarasaad ama aalmiito ama laylis tiro badan aa laga yaabaa inuu lama huraan yahay si aad u baratid inaad si fiican u fariisatid.

6- Haddii aadan dhulka fariisan karin,
Kursj ku fariiso, bacdina tilmaamaha la soo jeediyay intaad ka samayn kartid ka samee.

7- Dulqaad iyo ku fiiris tiro badan aa lagaa yabaa inaad u baahantahay si aad I baratid sida si fiican loogu fadhiisto.


8- Si yaabo kala duwan oo waxaa jira loo fariisan karo. Waxaan ugu jeclahay fadhiga la dhaho fardofuulka ama u eg. Waana fadhi u fiican dadka barbaratoyda ah.


 

Suufiyada Casriga ah iyo Muraaaqabada ama Iskorjoogga: Sababaha igu Kalifay Howlahaan oo la Magacdhabay

In badan waxaan jeclaa inaan barto dadkana baro sida loo fariisto, bacdina loo neefsado, si markaas maskaxda loo dajiyo, bacdina shaqo loo qabsado, bacdina facaa la tartandid.

Waxaa igu adag inaan meel fariisto, bacdina shaqaysto.

Waxaa dhici karta inuu qofka shaqo qabsan karo, haddii la dhaho ama shaqadaan qabo ama lacagtaan bixi. Cabsi aa ku kalifayso bacdi qofka shaqadiisa inuu qabsado.

Insaanka waxaa soo koraaya cadaadisyo, mararka qaarkood, waajib ay noqonaysaa inuu iska dajiyo, haddii kale nolol fiican ma ku noolaan karo, ama waxaa laga yaabaa inuu gaari karo inuu gaarin.

Intaan horay u socon warkaan iga qabo: wax Diinta Islaamka ka horimaanaaya ma wado, taas waa in la ogaadaa. Haddaad igu aragtid anoo sheegaaya wax ka hor imaanaaya Diinta Islaamka, Iga la dood, haddaad Iga gar heshid, waa ku raacaa, haddii kalena warkaad wadid, aad meesha kala tagaysaa.

Iskawarqabka, ama waxay suufiyada ugu yeeraan muraaqabada, Ashiyana looga yeero meditayshanka, af Ingiriisiga, aan udurusaynaa.

Macaash adduunyo iyo mid aakhiro uu leeyahay, tanaana nagu kalifaysa inaan udurusno.

Meditayshanka macnihiisa waa fikir ama si mayir leh in wax loo uduruso. Tanna caado laga dhigto.

Quraankana dadka waa ku dhiiri galinaa in hal iyo labo labo loo fikiro, ama si miyir leh wax loo uduruso.

Yoolka miyir-uduruska, ama muraaqabada, ama iskorjoogidda, Culumada Suufiyada waxay dhahaan, waa Fanaa, ama waa tagay. Intee aaday? Siir fil laah, wuxuu ku dhex safray Ilaahay.

Arintaan aan naawilayno waxaa loo arki karaa casriyaynyta duruqda Suufiyada ee Soomaaliya, iyo Caalamka oo dhan, tan waxaa ku jira ururada kale ee Muslimiinta, sida ictisaam, Islaax, iyo guud ahaan ikhwaanul Muslimiin iyo xitaa dad aan intaas oo dhan ku jirin, laakiin Muslimka ah.

Iskorjoogidda waa isilaalin ama taqwo. Dadkana waxaa ugu karaamo badan, sida Aayadd Quraan ah oo caan ah, ay leedahay, oo ka hadlaysay beelaha iyo ummadaha, kuwo isku ilaalinta badan.

Marka Suufiyda waxay dhahaan qofka markuu tago, fana, bacdina uu soo noqdo, waa haraa, baqaa.

Waxaa la dhihi karaa ma neefsi iyo murabac u fariisaho laga soo miinguuriyay dadaan Muslim ahayn aa faras noqonaayo Ilaahay lagu dhex maro?

Jawaabta waa haa. Wax walba asalkooda waxay ahaayeen xalaal ilaa wixii xaaraan waaye la dhahay waaye ma ahane. Tan waa saldhigga garashada ama fiqiga Diinta Islaamka. Ma arkin meel lagu yiri neefsi iyo fadhiisad diinta ma ogala, haddaad ku aragtay ee keen.

Xassan Daahir Aways wuxuu dhahay isqarxinta waxaan ka keenay Jabaanayska, asagoo iska fogaynaayay Qaacidada, walow Shabaabka ay la garan waayeen istaraatiijiyadaas, haddana wuxuu hoosta ka xariiqaayay in wax laga soo miin guuriyay dadaan Musli ahayn in Janno lagu gali karo.

Si kale u dhig, wax Nabiga NNKHA uu samayn, saxaabadana samayn uu dhahaayay Janno aa lagu galaa.

Marka annaga hadda saas ma lahin, oo neefsiga iyo fadhiga in Ilaahay lagu dhex mari karo culumo waawayn oo Suufiya ah aa hoosta ka xariiqday; waxayna iila muuqataa inay saxsanyihiin;u fiirso hadalkayga waxaan dhahay waa iila muuqataa, laakiin aniga Ilaahay kuma dhex safrin intaan hubo, bacdi ma dhihi karo Ilaahay aan ku dhex safray; haddana ma dhihi karo kuma dhex safrin; laakiin in yoolka inuu yahay in Ilaahay lag dhex safro arin waa runtii ku farax galinaysa. Culumadana waxay u badantahay inay run sheegaayana. Laakiin adigaba tijaabi, wadiiqada meeshaan aan soo dhigaa, haddii Eebe idmo.

Aqoontaan waxaa la dhahaa culuumta sirta ah ama asraar; lama huraan ay noqotay in banaanka la soo dhigo maxaa dhacay dheh Suufiyada Caalamka iyo tan Soomaaliya waxay waajahaayaan khataro halis  ah oo kaga imaanaaya dhanka xagjirka iskugu waca salafiyyada; u fiirso salafiyo waxaa jira wasad ah ama jidka dhexe, ma aha kuwaan kuwa aan ka hadlaayo, ee waa kuwa raba inay dalka xoog ku qabsadaan, wadahadalka iyo doorashada aan ogolayn; raba inay talada ummadda isku koobaan, walow Quraanka sheegaayo in talada ay tahay mid dhex taal Muslimiinta, si kale u dheg xagjirka aan ka hadlayno waa Axmed Godane iyo inta la jirta, ama Shabaabka guud ahaan.

Salafiyada xagjirka ayagoo isticmaalaaya tabo meelo kale laga soo miinguuriyay, sida isqarxiska,  ay rabaan inay wadanka Soomaaliya oo dhan xoog ku qabsadaan, bacdina ciribtiraan Suufiyada.

Masiirkaan waxaa lala damacsanyahay Soomaalida aan ahayn Salafiyada xagjirka ah oo dhan, waxaa soo galaaya ictisaamka, ikhwaanu Muslimiinta, iyo Soomaalida aan la safnayn Axmed Godane iyo la jirta.

Howlahaan aan wadno waxaa nagu kalifay in masiirkaan foosha xun ay damacsanyihiin xagjirka Salafiyada  laga hortago, ayadoo la isticmaalaayo wax walba oon ka hor imaanayn Diinta Islaamka.

Waxaan arkay oon maqlay ninka la dhaho Xassaan oo Nayroobi jooga, oo taageera xarakada Shabaabka oo leh dadka Suufiyada waa mushrikiin, ma aha Muslim; ninkaas iyo inta la midka ah hadday dalka qabsadaan, maxaa ka filaysaa inay suubinaayaan? Waa nin Soomaali ah ninka sadas u hadlaaya, ma ka imaan meel kale. Wuxuu tusaale u yahay xagjirnimada Salafiyada hubka wadata, ee Axmed Godane madaxda u yahay.

 

 

Ma qarsan cadaawada uu qabo suufiyada, iyo dadka aan la fikirka ahayn, waa u cudur daaray xitaa dilkii wadaad ictisaam ahaa oo lagu dilay Boosaaso, aakhirkii 2011; waxaa la joogaa xiligii la iska dhicin lahaa asaga iyo inta la mid ka ah, inta waqtiga la haysto, ama masiirka ay damacsanyihiin qoorta haloo dhiibto, bacdina halugu noolaado duli adduunyo iyo xanuun dambe oo tiro badan.


Isha Somaliweyn

Inaction-Activity; say good or remain silent

So many thing cross your mind, let it go, universal detachment; then you will see what needs to be done given conditions, just doing that and so on, will be sufficient to fulfill all of your wishes now or later.

Non-Verbal Language and Unconscious Interactions

I noticed, sometimes, accusing others what I am doing, looking at them and saying some nasty things about them, all this I do while not aware of it, and then I am enraged by their real or perceived reaction.

Sakida, in the book linked below, says humans have reflecting power, they are able to reflect on what has just been completed, be it a thought or action; utilizing this power, I noted this annoying behavior of mine, while sleeping in public transportation: I opened my eyes after noting I said something unkind to someone in the bus, I did not do that verbally, but non-verbally. I have also noted the person was doing the same. We were negatively interacting.

In some cases, others may do it to you; the best way to respond to this is to focus in your work and ignore it.

Generally speaking, these kinds of interactions, just as interactions that take place within people, is of non-verbal nature, using tone and body movements to communicate.

Another way to deal wit these kinds of situations is to note them down and see what they are, by knowing this, you are likely to find solutions to them.

Heart and Mind Regulation

Sometimes, one feels pressure from the back of the heart or even at the chest, right above the heart; in some extreme cases, one might feel everything thing from pressure center around the heart; if so, one way to resolve this us to focus on the lower abdomen, few inches below the navel. Taking good posture and breathing to empty one's self from mean ego and its likes helps, as recommended in this book: 

Dhabtii

Waayaha adduunka qofka intuu tacaburaayo, waxaa la soo darsa qaxar iyo fursado waawaayn.

Waxaana dhacda mararka qaarkood, mutacabirka inuu helo wadiiqooyin looga gudbi karo carqaladaha uu waajahaayo.

Waxaa waajib aqoontaas inaan la qarin, hadday ka hor imaanayn xeerarka la soo dajiyay, sida Quraanka fiicnaanta badan iyo wadiiqada, Sunnah, warsidaha Waaq, naxariis iyo nabadgalyo ha duldagtee.

Discussion of Hawa Continues.

Another standard used to judge Hawa or bad craving is an internal one whereupon as one indulges in such pleasures, one feels pain of some sort.

Buddha, Siddhartha Gautama, asserts in the four Noble truths, that hawa or craving is source of human suffering.

The concept of hawa is opposed to the concept of SabiiliLah, God's path, or being on course or being professional, to use more secular term; he who follows the former will lose, by implication, his wayward to the latter. The reverse, also seems to be be case.

The concept of hawa covers wide range of classes; for instance,  not listening to both sides and leaning towards what appears to be the case on first encounter is one of them.

Daud, or David, as mentioned in the Quran, had made this mistake, when he was judging between two men who were arguing about ewes: One of them had 99 of them and another had only one; the former had asked the letter to complete the hundred for him.

An argument had ensued between the two, whereupon the one with the 99 ewes won the argument. Prophet Daud, or David, ppuh, judged hastily by seeing the question of completing one hundred per se as an aggression, but he succeeded not in listening to the argument that have ensued between the two, whereupon the man with the plenty of the ewes won. He had a good case, despite appearing on the first encounter not having one.

The prophet did not listen to this argument, for which reason he succeeded not in judging fairly.

Listening to both sides despite one’s case being more compelling than the other on prima facia basis, increases one's chances of judging fairly and by implication remaining on God's path.

Suspension of  judgment, it would appear, despite compelling reasons to render a verdict on the basis of the available evidence  is staying on  God’s path, or remaining professional, to use more secular term.

Somalis say if you see someone whose stomach is out, don’t believe him; may be he has already killed the one who took his stomach out.

Suspend judgment, the moral of the story, until you collect as much information as possible, even then let the conclusion remain as it is and no more.


Source: baidoamedia.com
 

 

Preconditions for fana or samadhi

To enter fana or samadhi, one may need one or more 45 minutes of meditation, some experts say sometimes all night long may be needed to enter fana.

In 20 minutes in my experience you barely enter samadhi.

Katsuki says between exhalations is where samadhi lies. I agree. I noted waiting for about ten to 20 seconds, without undue difficulties, hastens the approach of samadhi or fana

Thinking also appears to disrupt this process of remaining 10 to 20 seconds between exhalations.

Reflections on Zen Training: Methods and Philosophy

I shall closely study this text, primarily, from Islamic perspective and secondarily from other perspectives, such as more philosophicaland more scientific perspectives: Zen Training, Methods and Philosophy byKatsuki Sekida.

Get the book, to help me and to help the author, and also to follow the discussion, from here:  

I shall present the theories, as stated, behind theexercises in ways that are acceptable to mainstream Islamic theology, Jamhuur,and to Muslims in general.

I will also present the material as well in a way that is acceptable to scientifically and philosophically minded people; the author had already done a good job in this respect.

This is not a good thing for a student to say as far as his teachers are concerned, but I think students can sometimes present good ideas to their teachers or at least they can raise some good questions ordilemmas.

I shall rely extensively on my own practices and reflections, spanning over 7 years period of intensive daily meditations and reflections.

My primary work is to present the exercises recommended in the book in ways that have worked for me, without undue difficulties.

I shall update this mission as more information becomesavailable.

If ego is conceived as Hawa or desire, then ego accordingto the author is “a succession of physical and mental events or pressures,which appear momentarily and as quickly pass away." Sekida, p34.

I think this description of ego applies to ideal ego that realizes itself without being impeded.

One can also conceive the possibility of such pressures building up and eventually causing the individual to act in this or that way, to to laugh again and again, for instance,  or to become angry and so on.
 
Some people may conceive ego as succession of images or voices and their concurrent physical and non-physical acts, such asmovements and emotions.

If  hawa is extinguished, then one finds himself or herself in Fitrah, original disposition, a disposition in which one is able to do what is known, ma'ruf, that is what people would say is good, refrain from that which is denied in public, Munkar.

As one extinguishes ego, precisely speaking lower ego,-nafs can be seen as as ego, in Islamic theology- by using methods recommended in the book, such as breathing and posture, one gains, as the author affirms, anegoless ego, Sekida, p34 .

In other words, one cannot be without ego as long one lives,there is always something, but one thing is better than another.

For instance, being disposed to be kind to others and yet being firm on what is reasonable and prudent is better than being disposed to be mean or too kind to others.

It ought to be noted, with utmost importance, that too much of anything is not good to human health and welfare.

One may conceive a condition in which one is calm both physically and mentally; nothing is going on; all mental and physical events have have long passed; this is a break from active physical and mental life. The name for this state, according to Buddhists, is samadhi. In this state one is physically immobile and mentally serene.

Sufis call it Fana, gone.

This state may simply be called duma'nina or being calm.One may reach this state by simply reading the Noble Quran or other sacred literature, but to sustain this state for an extended period of time, or to make it your modus operandi, breathing and posture techniques may be necessaryto some, but not to others.

I declare without slightest equivocations that I found the method to be necessary to enter samadhi or fana.

However, this state is different from that of being sleep; in samadhi or fana one is awake but he or she is not aware of current time or space, where one’s feet are located, for instance,?Sekida,p29.

The author mentions also causation being one of the things that one is not aware when one is in samadhi or fana. I am not sure what that mans. If ego is seen as a cause that say causes a person to feel or think about something or even do something in a particular way, then one is free from such influences when one is samadhi or fana. In samadhi or fana, ego as we know it, a succession of physical and mental events that come and quickly pass away, is no more. One has transcended, youmight say, beyond time, space and causation.

This state that lies beyond time, space and causation,the author calls it, pure existence. Some Sufis call it siir fillah, that is travel in God, most high.

Immediately preceding Sufi thesis has primordial ecstasy or blissful feel or imagination of some sort; this is a preliminary evidence to suggest the Sufi thesis has merit.

Human psyche that grew up in Muslim milieu appears to warrant such thesis without equivocations. The conviction that indeed this is the case comes in the form of thrill or ecstasy, to repeat, that one feels or thinks about as one affirms the aforementioned thesis.

In more scientifically and philosophically minded people,the name of this state may just be stillness, mental and physical events have long passed. There is nothing going on at the time. All events have ceased to occur. This is emptiness or Fana.

As one returns from samadhi, fana, gone, one remains,baqa. Baqa, literally means has remained.

So, what does samadhi or fana looks like. The state, the author affirms, is analogous to that we notice when we are in the heart of mountains, where impressive stillness and silence prevails, a way fromcivilization and its noise, Sekida p30.