Spirituality & the Soul
The first knowledge is the knowledge of self. Once you know yourself, you will give yourself to Allah (G-d). Human beings that know human nature know the need for higher authority and a collective responsibility. It is the nature of human beings to find something greater, more powerful and more permanent to rule over their life. If not given revealed religion, people will invent a religion or a philosophy, or an ideology to control and direct their community life. It is human nature to have something that has more power and authority than the individual governing in our conscience. This is nature, and this nature moves in us and forces us to find our proper relationship to Creator and to the vast creation of which the human being is formed.
With the Name of Allah, the Beneficent, the Merciful; Peace and Blessings upon His Servant and His Messenger, Muhammed, forever. Amen.
There is no G'd but Allah; Muhammed is the Messenger of Allah.
As -Salaam -Alaikum
The Genesis story of Adam and Eve in the Garden has several interpretations on different, but related, levels of scriptural understanding. The ancient writers of scripture were wise enough in their writings and in their use of scriptural symbolism to be able to represent more than one important message with only one story. As example, we will briefly show in this article that the Genesis story of Adam and Eve brings us two important, but different, messages. In fact, there are more than two messages in this story and we will discuss them all in detail when time permits.
First, we will show that the story refers to the grafting of the concept of the Church from a false, unnatural rationale. Second, we will show that the story refers to the deception of the human being's reasoning process by the flesh.
MANKIND is so absorbed in life's pleasures and pains that a man has hardly a moment to think what a privilege it is to be human. Life in the world no doubt contains more pain than pleasure; and that which one considers to be pleasure costs so much that when it is weighed against the pain it costs it too becomes pain, and since man is so absorbed in his worldly life he finds nothing but pain and grievance in life. Thus until he changes his outlook he cannot understand the privilege of being human.
Yet however unhappy a person may be in life, if he were asked if he would prefer to be a rock rather than a human being, his answer would be that he would rather suffer and be a human being than be a rock. Whatever the condition of a man's life, should he be asked if he would rather be a tree than a man, he would choose to be a human being. And although the life of the birds and beasts is so free from care and troubles and so free in the forest, yet if a man were asked whether he would prefer to be one of them and be in the forest, he would surely prefer to be a man. This shows that when human life is compared with the various other aspects of life, it reveals its greatness and its privilege; but when it is not compared with those other forms of life, then man is discontented and his eyes are closed to the privilege of being human.
SUFISM has never had a first exponent or a historical origin. It existed from the beginning, because man has always possessed the light which is his second nature; and light in its higher aspect may be called the knowledge of God, the divine wisdom – in fact, Sufism. Sufism has always been practiced and its messengers have been people of the heart; thus it belonged to the masters as well as to others.
Tradition states that Adam was the first prophet, which shows that wisdom was already the property of the first man. There have always been some among the human race who have desired wisdom. These sought out spiritual beings in their solitude, serving them with reverence and devotion, and learning wisdom from them. Only a few could understand those spiritual beings, but many were attracted by their great personalities. They said, 'We will follow you, we will serve you, we will believe in you, we will never follow any other', and the holy ones said to them, 'My children, we bless you. Do this; do that. This is the best way to live.' And they gave their followers precepts and principles, such as might produce in them meekness and humility. In this way the religions were formed.
But in the course of time the truth was lost. The tendency to dominate arose, and with it the patriotism of the community and prejudice against others; and thus wisdom was gradually lost. Religion was accepted, though with difficulty, but the evolution of the world at that time was not such as could understand the Sufis. They were mocked at, ill-treated, ridiculed; they were obliged to hide themselves from the world in the caves of the mountains and in the solitude.