Collection of Musings and Reflections of Spiritual Experiences

By Shaheen R. Razvi

Whilst this book contains a collections of a spiritual nature that spans my life from an early age to the present, in view of fact that they are compiled after my re-awakening back to Islām, they thus, have an Islamic tone through inclusion of the translation and transliteration of sourced Qur’anic script that is aimed to offer both credibility and substance to my commentary. Furthermore, the use of a time-line aids as a marker of when this faith was not necessarily the governing worldview and thereby imbues the spate of spiritual experiences with a shaper and more focused relief. Which is why it is hoped that this slant holds an appeal for both and beyond the Muslim community.

It requires to be noted that whilst the main thrust of the content is driven from an existential agitation, it is not intended to reflect a narcissistic preoccupation but, in taking a leap of faith, it is hoped to hold some interest for like-minded individuals who are keen to forge a moral element in their community. Consequently, both sections of the ‘Preface’ and ‘Concluding Remarks’ are deliberately positioned, not only as an aid but a recap of the content thereby assisting assimilation.

• Language: English
• Publisher: BookBaby
• Release date: Jan 11, 2016
• ISBN: 9789670730165

Book preview

2012.

1

Who Am I?

(Allāhu ‘Allam, (Allāh is All-Knowing!)

This entry was compiled in response to a request from a Professor in a Malaysian, Islamic University and, thus, not only reflects an Islamic tone in its Qur’anic and Arabic reference, but provides a brief psychological and academic profile that serves as an apt starting point.

A profile that has recourse to a factual sketch, alone, can be said to be unequivocal but an analysis that grapples with the deeper aspects of ‘self’ poses a challenge due its susceptibility to egotistical factors that potentially has a bias in describing one’s self in as commendable a light as is possible and veers away from a sincere portrayal. But here goes…

I was born in Hyderabad, India and when I was five, my parents emigrated to UK with the, then three children. Three further children were born in UK, resulting in my being the second of six and eldest of three daughters. I was born with a congenital speech impediment (cleft palate) but along with this, Allāh’s SWT’s Qadr has imbued me a personality that boasts a fortitude to overcome any inherent obstacles this may have posed. One doesn’t question Allāh’s SWT’s Wisdom but it does beg the question of what is to be learned from this challenge and I can only surmise that it is that any utterance (written or spoken) is to be governed by an equitable stance.¹ Allāhu ‘Allam.

My father, Syed Omar and my mother, Fatima, raised us into an Islamic (Sunni) faith. We performed Salāt, read the Qur’ān and fasted in Ramadān. Should this not have served as a sure safeguard against any influencing sway? Clearly not! In fact, I have come to realise that one can never be complacent in the belief that being a ‘Muslim’ affords a life-time guarantee of salvation. This was evident in the fact that during the subsequent years, we children stopped practising Islām. My father did attempt to exert a guiding authority to try and keep us on this path but his efforts were viewed as controlling and over disciplinarian and we veered further and further away until five of the six children married Western, non-Muslims.

A retrospective analysis of the basis of this religious atrophy leads me to attribute this to a number of factors, namely (i) the absence of an extended family network, (ii) being steeped in a Western, non-Muslim environment, (iii) being exposed to a secular education (three Degrees – two BA (Hons), the first in Fine Art², the second in Psychology and then an MSc in Psychology and later a Postgraduate Diploma in Social Work) and (iv) of course, Shaytān capitalising on this loss of ‘Ibādā (religious duty). And yet, Allāh SWT had the Mercy in guiding me back. Why? Was it because as a child I was alone in displaying apparent piety through avidly reading the Qur’ān (in Arabic, albeit, reliant upon the translation of Marmaduke Pickthall)? Allāhu ‘Allam. In choosing piety as the governing force, I acknowledge its intrinsic association with spirituality, a facet which has been maintained throughout my life, indeed to this day and manifests as a deep existential agitation in searching for something. This something, I now realise, was the concept of the Truth. Allāhu ‘Allam.

Allāh SWT is Al-‘Alīm. He Knows our psyche comprehensively and profoundly, replete with its dimensions of our past, current and future. Whatever the basis is of this current Hiddāyah (guidance)- it has involved the most intense re-awakening and manifests as a passionate fervour for knowledge, accompanied by a desire to cultivate an ever-increasing spiritual awareness. Furthermore, as is customary, this re-awakening back to one’s Fitrah (original, primordial state) has involved vigorous tests of proof of one’s pledge to Lā illāha illallāh (There is not God but Allāh). I have lost everything³ - that is - everything Dunia-related (worldy-related) (materially, socially i.e., in terms of marriage, health - I suffered a stroke prior to coming to Malaysia, etc.,) but have gained infinitely.⁴ These tests, however, seem to be commensurate with an emboldened faith and is consistent with Allāh’s SWT’s promise that ‘on no soul does He place a burden greater than it can bear.⁵ Furthermore, it has been a journey that has engaged both experiential and spiritual dimensions and, again, seems to be, consistent, this time with the Sahīh, Hadīth al-Qudsi (Bukhārī) that ‘if you take one step towards Allah then He will come running with open arms.’⁶ I could go on, but this journey, lasting for the term decreed, has now, Insha Allāh, found a foothold that will never shake. Just an additional point about losing Dunia-related factors - it is interesting that one outcome of this journey has led to a stance that now conforms to the Qur’anic ayāt – ‘Truly, my prayers, my service of sacrifice, my life and my death, are (all) for Allah (6:162)⁷ for whatever happens, ‘we belong to Allah and to Him we return’⁸.

Whilst I can say my coming to Malaysia was principally influenced by Sheikh Imran N. Hosein’s line of thinking and involves a complementary bid to make Hijra (migration), I submit that this can only occur at the behest of Allāh SWT who has brought me to Malaysia, kept me here and now opened this door to this University, conforming, not only, to my intrinsic God-given love of seeking knowledge but complies with the fardh (obiligation) upon Muslims of doing the same and in itself is a form of ‘Ibādā.

References

1. Qur’ān, Sūrah Al-Ahzab, (The Confederates), 33:70;

O ye who believe! Fear Allah, and (always) say a word directed to the Right.

2. Whilst all praise is due to Allāh SWT for this creative gift, I have come to realise that it is not confined to an artistic hand alone but rather not only does it serve as a pervasive, all-encompassing feature but is remarkably enriching to my general outlook.

3. Qur’ān, Sūrah Al-‘Ankabūt, (The Spider), 29:2;

Do men think that they will be left alone on saying, We believe, and that they will not be tested?

4. Qur’ān, Sūrah Al-Baqara, (The Cow), 2:155;

Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere;

5. Qur’ān, Sūrah Al-Baqara, (The Cow), 2:286;

On no soul doth Allah Place a burden greater than it can bear. It gets every good that it earns, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden greater than we have strength to bear. Blot out our sins, and grant us forgiveness. Have mercy on us. Thou art our Protector; Help us against those who stand against