I begyndelsen En og ingen anden. Profeten, fred og n\u00e5de v\u00e6re med ham, sagde: “Allah var, og der var intet med ham.” Den Ene skabte alle mods\u00e6tningerne: himmel og jord, mand og kvinde, positiv og negativ og s\u00e5 videre, eller vi kan ogs\u00e5 sige Yin og Yang. En grundl\u00e6ggende mods\u00e6tning er mellem slaven, alts\u00e5 dig og mig, og Herren. Slaven vil aldrig blive Herren eller blive forenet med ham. Det er umuligt. Omvendt bliver Herren aldrig slaven. Der er ingen avatarer.<\/p>\n\n\n
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Vi burde virkelig \u00f8nske at v\u00e6re n\u00e6re venner af den Ene: awliya\u2019<\/em>. Og det er ikke s\u00e5 fjernt, som vi tror. Selvom vi ser ud til at v\u00e6re langt fra Ham, er Han t\u00e6t p\u00e5 os, n\u00e6rmere end vores halspuls\u00e5rer. F\u00f8rst og fremmest har vi brug for erindring, for ihukommelse, for dhikr, fordi vi har glemt. Det siges, at mennesket blev kaldt insan<\/em>, fordi han glemte \u2013 nasiya<\/em>. F\u00f8rstn\u00e6vnte stammer fra sidstn\u00e6vnte.<\/p>\n\n\n\n Og dette sp\u00f8rgsm\u00e5l om dhikr, erindring: Det vi har gjort her til aften er ogs\u00e5 dhikr, men i betydningen \u2018omtale\u2019. Dhikr er omtale p\u00e5 tungen og erindring i hjertet og bedst af alt, med de to sammen. Hjertet er det, der betyder noget, men tungen er vejen dertil. Alles hjerte ligger under deres tunge. Vi laver dhikr p\u00e5 tungen, s\u00e5 det kan komme ind i hjertet. Og hvad der er i hjertet, str\u00f8mmer ud over tungen. Alle Shar?’ahs handlinger er former for dhikr. Hvis man tilbageholder sig selv fra at handle forkert for Allahs skyld, er det en dhikr-handling, fordi det er erindringen om Allah, der f\u00e5r en til at afst\u00e5. Enhver s\u00e5dan handling er en form for dhikr. Dhikr er omdrejningspunktet for hele vores deen.<\/p>\n\n\n\n Og komplement\u00e6rt til denne erindring er t\u00e6nkning og refleksion, en id\u00e9, som skal have lov til at bev\u00e6ge sig ud over logik og fornuft, induktion, deduktion og s\u00e5 videre, selv videnskab, uanset hvor nyttige disse i \u00f8vrigt m\u00e5tte v\u00e6re.<\/p>\n\n\n\n Vi skal ikke et sted hen vi ikke kender, men snarere skal vi vende tilbage til vores udgangspunkt. Innaa lillahi wa innaa ilayhi raaji\u2019un \u2013 vi tilh\u00f8rer Allah og til Ham vender vi tilbage<\/em>. Selvom et aspekt ved at rejse tilbage er anstrengelse og str\u00e6ben, er et andet aspekt afslapning og hvile fra anstrengelse. Denne sidste tilgang er taknemmelighedens vej. Allah siger det, meningsm\u00e6ssigt oversat: “Hvis du er taknemmelig, vil Jeg give dig for\u00f8gelse.<\/em>” Det er det samme med viden. Et n\u00f8dvendigt element er unders\u00f8gelse og l\u00e6ring. Allah siger, meningsm\u00e6ssigt oversat: “Det er ikke ret for noget menneske, at Allah giver ham Bogen og Dommen og Profetskabet, og derefter at han skal sige til folk: Tilbed mig i stedet for Allah.’ I stedet vil han sige, ‘V\u00e6r Herrens folk p\u00e5 grund af jeres viden om Bogen og fordi I studerer<\/em>.'” En anden m\u00e5ske komplement\u00e6r tilgang er repr\u00e6senteret af den \u00e6dle hadith: “Den, der handler efter hvad han ved, Allah vil lade ham arve en viden han ikke havde.” For det meste t\u00e6nker vi p\u00e5 viden som det “at l\u00e6re noget, vi ikke ved,” men en mere grundl\u00e6ggende l\u00e6ring er at l\u00e6re, det vi allerede ved, men ikke ved, at vi ved.<\/p>\n\n\n\n Det tilstr\u00e6bte m\u00e5l er det, der kaldes haqiqah<\/em>, et ord, der stammer fra Haqq, det Virkelige, der betyder ikke kun virkelighed, men ogs\u00e5 en virkelighed, som er blevet realiseret. Dens mods\u00e6tning er shari’ah<\/em> \u2013 ikke s\u00e5 meget en lov, mere en vej. Alle mennesker p\u00e5 den \u00e5ndelige vej bekr\u00e6fter, at der ikke er nogen vej til Allah og til hans realiteter undtagen p\u00e5 shari’ahs vej. Disse to er dog som de to sider af m\u00f8nten: forsiden og bagsiden. De er fuldst\u00e6ndig uadskillelige. Hver god gerning og erindring har et bagside, som er dens bel\u00f8nning, ligesom hver ulydighed er sin egen straf.<\/p>\n\n\n\n Men vi er ogs\u00e5 n\u00f8dt til at sige, at hvor shar?’ah ikke eksisterer – enten fordi samfundet ikke kender islam, eller fordi samfundet har forladt shari’ahen – er det op til de mennesker, der \u00f8nsker denne sag, at etablere den. S\u00e5ledes vil du finde at haqiqahen<\/em>s folk st\u00e5r i spidsen for at etablere shari’ah<\/em>. Det er som om, at man ikke kun skal rejse ad vejen, men at man faktisk skal anl\u00e6gge vejen i f\u00f8rste omgang for at kunne rejse p\u00e5 den. Et v\u00e6sentligt aspekt af shar?’ah er politik, hvormed vi ikke mener at v\u00e6re socialdemokrat eller konservativ, men politik forst\u00e5et i lyset sit gr\u00e6ske ophav: ‘polis – bysamfund’. Politik er, hvad der skal til for at vi kan leve sammen; muslimer af alle slags og ikke-muslimer.<\/p>\n\n\n\n Et andet s\u00e6t af parrede mods\u00e6tninger er de to dele af shahadah, la ilaha ill’Allah og Muhammad Rasul’Allah<\/em>. Sidstn\u00e6vnte er den ydre manifestation af f\u00f8rstn\u00e6vnte, som er dens indre. Allah, oph\u00f8jet er Han, forbinder dem med Sit ?yat<\/em>: “Den, der adlyder Sendebudet, adlyder Allah.<\/em>” Det f\u00f8rste kan ikke eksistere uden det sidste, ligesom det sidste ikke kan eksistere uden det f\u00f8rste.<\/p>\n\n\n\n Inderlighed er aldrig langt v\u00e6k, fordi det er bagsiden af vores ydre m\u00f8nt. Vejen er ikke lang. Den Ene er ikke langt v\u00e6k, men n\u00e6r, ja n\u00e6rmere end selve n\u00e6rheden. V\u00e6r Hans n\u00e6re ven. V\u00e6r Hans wali.<\/p>\n\n\n\n In the beginning One and no other. The Prophet, may Allah bless him and grant him peace, said: \u201cAllah was and there was nothing with Him.\u201d The One brought all the opposites into being: heaven and earth, male and female, positive and negative and so on, and we might say too Yin and Yang. A fundamental opposition is between the slave, meaning you and me, and the Lord. The slave will never become the Lord or be unified with Him. That is impossible. Conversely the Lord never becomes the slave. There are no avatars.<\/p>\n\n\n\n We should really want to be close friends of the One: awliya\u2019<\/em>. And that is not as remote as we think. Although we appear to be far from Him, He is near to us, nearer than our jugular veins. First and foremost for that we need remembrance, dhikr, because we have forgotten. It is said that man was called insan<\/em> because he forgot \u2013 nasiya<\/em>. The former derives from the latter. <\/p>\n\n\n\n And this matter of dhikr, remembrance: what we have done tonight is also dhikr, but in the sense of mention. Dhikr is mention on the tongue and remembrance in the heart and best of all, with the two together. The heart is what matters, but the tongue is the road to it. Everyone\u2019s heart lies under their tongue. We do dhikr on the tongue that it might enter the heart. And whatever is in the heart streams out over the tongue. All the acts of the shar?\u2018ah<\/em> are forms of dhikr. If one withholds oneself from wrongdoing for the sake of Allah that is an act of dhikr, because it is the remembrance of Allah that makes one desist. Every such act is a form of dhikr. Dhikr is the pivot of the whole deen<\/em>.<\/p>\n\n\n\n And complementary to this remembrance is thought and reflection, an idea which has to be allowed to move beyond logic and reason, induction, deduction and so on, even science, undoubtedly useful though these might be.<\/p>\n\n\n\n We are not going somewhere we know nothing about, but returning to where we come from. Innaa lillahi wa innaa ilayhi raaji\u2019un \u2013 we belong to Allah and to Him we are returning<\/em>. Although an aspect of travelling back is exertion and striving, another aspect is relaxation and resting from exertion. This latter way is the way of gratitude. Allah says that which means: \u201cIf you are grateful, I will give you increase<\/em>.\u201d It is similar with knowledge. One necessary element is study and learning. Allah says that which means: \u201cIt is not right for any human being that Allah should give him the Book and Judgement and Prophethood, and then that he should say to people, \u2018Be worshippers of me rather than Allah.\u2019 Rather he will say, \u2018Be people of the Lord because of your knowledge of the Book and because you study.\u2019<\/em>\u201d Another perhaps complementary approach is represented by the noble hadith: \u201cWhoever acts by what he knows, Allah will make him inherit a knowledge he didn\u2019t know.\u201d Mostly we think of knowledge as learning something we don\u2019t know, but a more fundamental learning is to learn what it is we already know but don\u2019t know that we know.<\/p>\n\n\n\n The goal sought is what is called haqiqah<\/em>, a word derived from Haqq, the Real, meaning not only reality but also a real<\/em>ity which has been real<\/em>ised. Its opposite is shari\u2018ah<\/em> \u2013 not a law but a road. All of the people of the spiritual path affirm that there is no way to Allah and to his realities except on the road of the shari\u2018ah<\/em>. However, these two are like the two sides of the coin: the obverse and the reverse. They are completely inseparable. Each good deed and remembrance has an inward which is its reward, just as each act of disobedience is its own punishment. <\/p>\n\n\n\n But we also need to say that where the shari\u2018ah<\/em> doesn\u2019t exist, because the society does not know Islam or because that society has let the shari\u2018ah<\/em><\/em> fall into disuse, it falls to the people who want this matter, to bring it about. Thus you will find the people of the haqiqah<\/em> at the forefront of bringing about the shari\u2018ah<\/em><\/em><\/em>. It is as if not only do you have to travel the road, but you actually have to lay the road in the first place in order to travel it. An essential aspect of shari\u2018ah<\/em> is politics, by which we don\u2019t mean being a social democrat or belong to venstre or conservative, but because politics derives from the Greek word \u2018polis \u2013 city-society\u2019, politics is what it takes for us to live together, Muslims of all sorts and non-Muslims.<\/p>\n\n\n\n Another set of paired opposites are the two parts of the shahadah<\/em>, la ilaha ill\u2019Allah<\/em> and Muhammad Rasul\u2019Allah<\/em>. The latter is the outward manifestation of the former which is its inner. Allah, exalted is He, connects them by His ayat<\/em>: \u201cWhoever obeys the Messenger has obeyed Allah<\/em>.\u201d The former cannot exist without the latter, just as the latter cannot exist without the former.<\/p>\n\n\n\n Inwardness is never far away because it is the reverse side of the coin of our outwardness. The path is not long. The One is not far away but near, indeed nearer than nearness itself. Be His close friend. Be His wali<\/em>.<\/p>\n","protected":false},"excerpt":{"rendered":" I begyndelsen En og ingen anden. Profeten, fred og n\u00e5de v\u00e6re med ham, sagde: “Allah var, og der var intet med ham.” Den Ene skabte alle mods\u00e6tningerne: himmel og jord, mand og kvinde, positiv og negativ og s\u00e5 videre, eller vi kan ogs\u00e5 sige Yin og Yang. En grundl\u00e6ggende mods\u00e6tning er mellem slaven, alts\u00e5 dig … <\/p>\n