Balance in the World

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - June 2012 - 26mins 22secs

Behold! in the creation of the heavens and the earth, and the alternation of Night and Day, - indeed there are signs for men of understanding. 

Surah Al-Imran verse 190

The Sheikh began this beautiful khutba with the above verses that allude to one of the key activities we are commanded to partake in; fikr. This is not surface thought but deep reflection with the substance that makes up the core of man, variously described as the qalb, ruh, nafs or in this verse as the lubb. This translates as the core, or seed of the human being and as the Sheikh points out it needs to sprout and grow, but can only do so with the water of Divine remembrance.

Part of this fikr is about contemplating creation, intuiting that the beauty in nature is not an end in and of itself but something that points to the Jameel. Just as everything praises and exalts the Creator, and states its absolute dependence on Him, human beings are likewise commanded to do the same; "the Source wants us to be part of this cosmic symphony".

Unfortunately humanity has an ability to forget, ignore or manipulate the wonders of Creation. Changing the signposts or milestones is a serious offence in Sharia, and it is arguably an even more grievous offence when we tamper with the Signs of this world. Instead of reading the ayat of creation we plunder the earth's resources and treasures for a relative pittance. As the examples of 'Ad and Thamud show there is only a limited amount of time we are given before Allah's punishment is met for the violation of His creation and order.

Picture taken in the Master's Garden, Selwyn College by the CKETC team

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Gold and Eternality

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - June 2012 - 25mins 12secs

Lo! That which ye are promised will surely come to pass, and ye cannot escape.

Surah al-An'am verse 134

The Sheikh used this khutba to talk about the dual nature of Gold, which acts in this dunya as a potent force in and of itself, and also functions as a symbol of the two paths that we may take in this life towards the hereafter.

He began with the above ayah, one meaning of which hints at the 'worst kept secret in this dunya; that our lives will end.'  Oftentimes we construct mountains of wealth and barricades of gold as a protection from the reality of death. As an element and metal gold is precious, unchanging, lasting. The Children of Adam, the Sheikh notes, think that perhaps gold might imbue some of these qualities in them, thus averting them from the finality that they fear most.

The negative aspect of gold, or its pursuit is shown in the stories of the Israelites, that 'show what we can be when we are our best and our worst'. Moses, upon him be peace, left his people after they were shown great favour by the Almighty, towards Sinai. He took the solitary and steep road towards God, whilst they left him spiritually, symbolised by the constructing of the empty idol of gold. The pulling between the paths is echoed in our own lives, and whilst we are torn between the two we gain neither true comfort nor pleasure from either.

The Sheikh then goes onto show the other facet of gold's nature. Gold is incorruptible, pure, luminous like the sun and as such functions as the 'mineral of Allah'. This is brilliantly shown in the mosques on the temple mount in Jerusalem. The iconic golden Dome of the Rock is an apt symbol for the mi'raj; its resplendent light symbolising the presence of God, with the fitting counterpoint of the silver dome of al-Aqsa representing the Prophet dispersing that light, much as the moon reflects the light of the sun. The khutba ends with a hadith that invites us to seek the higher meaning and benefit in the gold and wealth that so many strive for in this world:

Oh Son of Adam, do you own any of your property except that which you eat and pass out, that which you wear and you wear it out, that you give in sadaqah and you make it eternal?

Picture taken in the Mosque of Cordoba by the CKETC team

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The Four Friends and Islamic History

Assalamu alaikum all,

We thought it would be a good time to point you all in the direction of a couple of sets of informative talks given by the Sheikh.

The Four Caliphs

The first set concerns the lives of the Khulafa al-Rashidun, the first 4 Caliphs, 'rightly guided'. The talks on Hazrat Abu Bakr, Umar and Uthman have already been given (the last one pending uploading to the site) and the last talk entitled 'Ali: the Mortal Choice' will be given soon insha-Allah. To view the videos and sign onto the mailing list so that you can take part in the last session live, please visit the following link:

http://quilliampress.com/

A Crash course in Islamic History

The next set of talks is entitled 'a crash course in Islamic history'; 7 sessions which was given over the course of a weekend in Oslo in early 2011. The audio has been kindly uploaded and made available by www.lastprophet.info:

http://www.lastprophet.info/gallery/audio/abdal-hakim-murad-s-crash-course-in-islamic-history-i


Picture from the Eski Camii (Old Mosque) in Edirne, calligraphic depiction of the name 'Uthman'. Taken by the CKETC team.

Shari'a and the Modern World

Circle - Sheikh Abdal Hakim Murad - Cambridge - April 2012 - 1hour 14mins 48secs


In this circle the Sheikh tackles the fraught topic of Shari'a and what form and role it has taken and might take in the contemporary context. A number of notable contrasts are pointed out in comparing religious law, which is the only credible legal system that can claim to be associated with Universals, with post-Enlightenment codes. Shari'a is thus described as a both a celebration of peoples' innate rights that can't be transgressed, but also as means of ennobling one's self through the promulgation of virtues and dignity. Thereby the religious law protects others as well as ourselves from ourselves, respecting the rights of God and His servants, ideally and in reality facilitating an atmosphere of serenity and repose. This contrasts sharply with modern civilisation's championing of the virtues of individualism whilst also being the most tightly regulated and legislated age in history; the cracks in the system are being all too evident to see. 


The second part of the circle includes an informative sketching out of different forms of law; statutory, case-based and juristic law, the latter representing the classical Islamic model. The Sheikh outlines how Islamic society traditionally had minimal interference from the state, with the qadi and mufti regulating law at a local, personal level. This system started to change in the 19th century following Ottoman changes to the statutory system, as well as Colonial interventions in other Muslim lands. The question that the circle then examines is in the modern 'Arab Spring' era, can contemporary attempts at establishing a religious law be credibly considered as such, when they are rooted in the post-colonial nation-state with all that this involves, in contrast to the system of shari'a that had operated for many centuries previously?

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The Ethics of the Prophet

Circle - Sheikh Abdal Hakim Murad - Cambridge - February 2012 - 1hour 14mins 48secs

In this circle the Sheikh tackles the topic of ethics and what it means within the context of Islam. He begins with a fundamental point; that in the foundation of Islam as with other great faiths the Prophet, peace and blessings of Allah be upon him, was no mere theoriser; he laid down no well outlined manifestos or texts titled 'ethics'. Instead he, foremost amongst the greats of the religion, took history by the horns and changed it for the better in a natural way. It was up to those who followed, up to our day, to discover the spirit of how the Prophet was able to take his people and turn them around in an unprecedented time and manner. Many who followed him tried to find that subtle thing, that charisma, that made people hand over the keys to their hearts to him in a way that unified a land that had never been brought together before. It is revealing to note what his wife A'isha - may Allah be pleased with her - said about him: kana khuluquhu al-Quran, his character was that of the Qur'an. The message of Islam is thus intertextual, in a way the Book and the messenger are two facets of the same thing. Thus the Sheikh notes that Akhlaq, 'character traits', is the Islamic term for ethics.

The Sheikh outlines the current polarities of the age, where a post-Enlightenment West claiming to have found a Universal basis for ethics that apply to all human beings clashes with an often Muslim world that is seen as puritanical and backward. Sheikh Abdal Hakim goes on to see whether the virtues of the the Prophet, peace and blessings of Allah be upon him, can go some way to bridging this divide that is felt so keenly in contemporary society. 

Picture taken in the Eski Camii (Old Mosque) In Edirne, Turkey. Taken by the CKETC team.

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Debt, Interest and Unity

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - 2nd March 2012 - 23mins 59secs

"And (moreover) He hath put affection between their hearts: not if thou hadst spent all that is in the earth, couldst thou have produced that affection, but Allah hath done it: for He is Exalted in might, Wise."

The Sheikh began this searing khutba with a passage from Surah al-Anfal, describing Quraysh's efforts to regroup and unify after the defeat at Badr through the taking out of loans to pay tribes to march under their banner.  The temptation amongst the numerically inferior Muslims was to do the same, but in the verse Allah clearly commands the believers to trust in Him alone, and not in the manipulation of the financial market.

Fast-forward 1400 years to what the Sheikh termed the 'European Autumn' and it is not difficult to see the far reaching wisdom of those Words. The European 'Union' that was to be the triumph of the financial vision of the continent is now splintering with catastrophic scenarios being played out in the poorer countries, Greece being the most potent example. In the khutba the Sheikh lucidly outlined the origins of Eurozone crisis, as well as that of the sub-prime mortgage fiasco in the US, to show how the endless borrowing has led to a situation where the future of an entire generation has been imperiled by the bankers who pass off these problems to those poorer than them with a nonchalant shrug of their shoulders. University students now will live half of their life under the burden of debt. Freedom needs autonomy, and autonomy cannot be exercised when ones dignity as a human being - the very thing that Islam champions - is chained by the shackles of interest-based debt.

Sheikh Abdal Hakim noted that the sharia is there principally to protect the poor, as it is the poor who always suffer first, as they now do in Greece, as they did in 1882 when the British invaded Egypt; just another shameful episode in the long history of Empire's corrupt profit-related ventures that brought misery to millions worldwide. Ultimately Empire collapsed as will America's rule, and as Muslims we should give nasiha that stability and harmony will never co-exist with this blind desire for profit, but rather with something else.

This something is what the Sheikh began the khutba with, and ended it with. One of the greatest legacies of the Prophet, peace and blessings of Allah be upon him is the unification of the peoples of Arabia, a stark contrast to the contemporary unraveling of the EU. This unity was threatened with his death, but the Ummah was saved. Not with pieces of silver or gold but through Allah moving destiny through the pure, free hearts of those men of dignity, Hadrat Abu Bakr, Umar, and Abu 'Ubayda, may Allah be pleased with them all, and may He guide us to follow in their footsteps, ameen. 

Image from freefoto.com

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Musa: The Heights and The Cave

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - 24th February 2012 - 27mins 16secs

When Moses came to the place appointed by Us and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon Thee." Allah said: "By no means canst thou see Me (direct); but look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested Himself to the Mount, He made it as dust, and Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."

In this sermon the Sheikh chose to focus on aspects of the Mosaic story, elegantly using them to outline some of the possibilities of the inner and outer aspects of the soul. Much of Moses' experiences are related to the rigorous majesty of Allah, His Jalal. At the Burning Bush on Mount Sinai when he famously asked to see something of God, he was met with the dazzling sight of the mountain crumbling as outlined in the verses above. Musa is also known by the Laws that he brought forth to the Jews, again another side of Allah's religion that is said to be 'jalil'.

However there is another side of the story. In Surah al-Kahf there is the rather mysterious encounter between Musa and Khidr. The events outlined in al-Kahf centre not on the outward but rather on the 'Ilm ladunni'. This 'knowledge from within Us' refers to the inward knowledge that cannot be explained through words alone but need ishara, indications, sometimes through poetry, sometimes through art, sometimes through an encounter with beauty itself. After all what is art if not the act of "seeking Ultimates that mere words can't reach"?

The Sheikh ends with Prophet Muhammad's own Sinai moment, peace and blessings of Allah be upon him. The words of Surah an-Najm are mysterious themselves, but they indicate that there was something in his heart that transcended even the Mosaic, that somehow combined both the experiences of Musa but also of his companion Khidr, Allah's peace be upon them all.

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The Orphan

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - 17th February 2012 - 26mins 44secs

Seest thou one who denies the Judgement (to come)?

Then such is the (man) who repulses the orphan (with harshness),

And encourages not the feeding of the indigent.

So woe to the worshippers

Who are neglectful of their Prayers,

Those who (want but) to be seen (of men),

But refuse (to supply) (Even) neighbourly needs. 

In his first khutba given after the Winter hiatus the Sheikh begins with a recitation of Surah Ma'un, that Surah that would 'strike at the heart of the one with sincerity'. These verses cover the vices of boastfulness and pride, miserliness and hypocrisy, but before all of these harmful vices Allah in this chapter mentions the active repulsion of the orphan. To be an orphan is to be without the warmth, shelter and security that a parent's care provides naturally. That this should stir our compassionate instincts is understandable, as is Allah's stern reprimand to the one who would repulse them, especially since their condition in this life mirrors all of ours' on the Day of Judgment. The Sheikh goes on to explore the early life of the greatest orphan of them all, the Holy Prophet, peace and blessings of Allah be upon him, who was orphaned three times over, of his father, mother and then grandfather. 

What is striking in the life of the Prophet is that in society's eyes he had nothing, and yet Allah used him as an instrument to evoke the greatest changes in society the world has ever seen. This is why the sermon ends with a urgent exhortation to avoid the lassitude of being idle spectators and try as a community to care for those children who may then go on to change the world for the better. This cannot be done with the cold failing approach of the care home but with the prime Islamic virtue of mercy, evoked by the first hadith that scholars are asked to memorise when embarking on their studies:

"Those who have mercy will receive the mercy of the Most Merciful. Have mercy on those who are on earth, the One in heavens will have mercy on you."

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Ashura and Karbala - Spiritual Renewal

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - 2nd December 2011 - 27mins 7secs

'Think not of those who are slain in the way of Allah as dead. Nay they are living! With their Lord they have provision. Jubilant are they because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: that there shall no fear come upon them neither shall they grieve. They rejoice because of favour from Allah and kindness, and that Allah wasteth not the wage of the believers'. Surah Al-Imran Verses 169-171

A few days before Ashura the Sheikh began his khutba by noting that Shahada is not to be simply translated as martyrdom, but rather an act of ultimate sincerity and testimony. In the pre-Islamic period a death was a cataclysmic event, but tawhid brought with it the knowledge that as you die, you pass through the veil towards God Himself. This is why the martyr is shaheed, witnesser, as he lays down his life knowing where his destiny lies. 

The Sheikh then went on to explore the themes of the Holy Month of Muharram, a month where acts are subjected further to the Divine Scrutiny, especially in the first 10 days and none more so than on the 10th: Ashura. The history books - sometimes verifiably, sometimes less so - tell of an Ancient day resonating through the ages with tremendous affairs: the day of the Exodus of Musa, the day Allah relented toward Adam, the end of the Flood of Nuh, the day Sulayman was crowned, the day Allah relented toward Dawud, the day Isa was born, may Allah's peace be on them all. The thread that runs through all these events is one of spiritual renewal, a movement from sin toward obedience, shadows to light. 

The day was also of course the day upon which the most tragic event in the history of Islam after the death of the Prophet, peace and blessings of Allah be upon him, occurred. The events of the dread day of Karbala are well known and the Sheikh recounted them, but he moves on to ask 'what should be the monotheistic response to this apparently terminal and unimaginable disaster?' Of course grief and sorrow spring forth. But hanging onto the thread of spiritual renewal we note that the Prime Minister of Turkey, Recep Erdogan gave an Ashura speech last year in which he noted that "Karbala is a sign of Unity, everybody agrees on the principle of it, nobody supports the killing, nobody takes the side of the killers". The Sheikh went onto note how Karbala - not just Ashura - is commemorated by the Sunni population in Istanbul, for example at the Sunbil Sinan Pasha Camii in Koca Mustafa Pasha district, where thousands take part in mersiye (lament) poems and read a khatm of the Qur'an for the shuhada of that day. What emerges from these gatherings is a feeling of optimism and joy, spurred on by the words of Allah "they are alive in the presence of their Lord, receiving sustenance". To the extent of what we believe about shahada, something in us is glad. We grieve because those we love are no longer here and their relatives suffer, but in our heart of hearts we rejoice, for they have moved through this Vale of Tears and are in the presence of their Lord, in the highest of gatherings.  

The picture in this blog is the Sancak (standard) of the legendary Ottoman Admiral Hayrettin Barbaros Pasha (Barbarossa), who ruled the waves during the reign of Sultan Suleyman. The flag is replete with intriguing symbolism, more here.
    
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The Hajj Collection

As we received so much positive feedback for our Ramadan Reader, please find below an assortment of resources that centre on the days of the Hajj and the festival of Eid-ul-Adha. 


Talks and Lectures

Hajj: The Inward Spiral - A sermon exploring the deep significance of the Hajj, with its rites echoing in distant pre-eternity when all souls past present and future stood in witnessing before God.

The Purification of Hajj -  A striking khutba discussing the transformative qualities of yearly festival and ritual, moving beyond mere pageantry to times when our selves can be cleansed and elevated.


Sacrifice and Submission - An Eid-ul-Adha khutba drawing the parallel between the sacrifice that Abraham was commanded to make and the ones we have to make when clearing our lives of those obstacles in our lives barring us from the Divine.

Fathers and Sons and Hud and her Sisters - A pair of sermons that both centre on the House of Abraham, which of course feature so strongly and prominently in the origins and the significance of the Hajj.


Articles
 
Ten Good Manners for Hajj - A translation by the Sheikh from Imam Ghazali's magisterial Ihya ulum ad-Din.

From Drury Lane to Makka - A moving account of the first recorded visit English Muslim to the Holy Sanctuary

Hajj: an inward journey - An article published in Emel magazine, exploring the idea that Hajj is a journey on different planes, the effects of which transcend space and even time.

Thought for the Day transcripts

21st January 2005 - Hajj in full swing

Fathers and Sons

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - 21st October 2011 - 25mins 54secs

Hagar, that ‘root out of a dry ground’, the most fertile woman in history.

Contentions 1:30, Sheikh Abdal Hakim Murad

In the run up to the pilgrimage of Hajj the Sheikh gave a captivating account of the prophetic destinies of the houses of the sons of Ibrahim, upon them all be peace. Highlighting the difference between the Testament and Qur'anic accounts of how Hajar (Hagar) came to find herself in the barren valley of Mecca, the Sheikh shows how then, as now, truth and righteousness is still to be found with the outcast, or in the Prophet's words, peace be upon him, "with the broken-hearted".

However despite the divergences within the great Abrahamic stream we learn that the Islamic message is one of inclusiveness. The Qur'an is replete with the accounts of the scions of Isaac; Ya'qub (Jacob), Yusuf (Joseph), Musa (Moses), Harun (Aron), Dawud (David) and Isa (Jesus). Later in the khutba, after regaling us with the thrilling account of the discovery of Zamzam, the Sheikh tells us of the fulfillment of this other Abrahamic line, with the arrival of Muhammad, the Chosen One, peace and blessings of Allah be upon him. The universal nature of his mission is resoundingly confirmed with his words "I was sent (as a Messenger) to mankind, in its totality".

Lest our blog-post title intimate to some that the Abrahamic and Muhammadan story is another androcentric saga, the Sheikh dwells during the sermon on the monumental matriarch of our tradition, Hajar. A perfect example of one who would put her reliance solely with God, the Prophet, peace and blessings of Allah be upon him, would invoke her memory and those like her on the battlefield when he would exclaim:

"I am the son of heroines, and pure women"

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'Two Ravenous Wolves'

Friday sermon (jum'ah khutba) - Sheikh Abdal Hakim Murad - Cambridge - 7th October 2011 - 27mins 37secs

"Whomsoever wants of this lower life, We shall give him his fill in this lower life, and in it he will not be disappointed. It is these whose affair in the akhira is the fire; empty is what they used to do, and futile their former acts"

This is the unflinching Qur'anic designation of those who set fire on the earth, who set alight their egos and aspirations. In this first khutba of Cambridge University's Michelmas term the Sheikh describes those who, rather than act as gardeners, stoke the fires of the lower potentialities of the soul. The fires of the love of wealth and status, worryingly enticing to many of us are described by Imam Ghazali as 'rukna ad-dunya', pillars of this corrupt world. The Prophet, peace and blessings of Allah be upon him, himself put it in his own unique way:

Even two wolves let loose in a flock of sheep would do no more harm more quickly than the love of status and wealth do to the religion of the Muslim believer.

The Sheikh goes on to note that the real crisis of modern humanity is that of status and wealth. In Ghazalian terms these could be described as the acquisitive desires for ownership of 'things' ('Who's on Forbes' list? What kind of car does he have?'), and hearts; the desire for fame. Unfortunately in a reflexive manner we tend to venerate those who have wealth and status, regardless of their qualities. This why Tony Blair can be held as the leader of the Middle East Quartet and head of a Faith Foundation; a Pied Piper leading his entranced faithful to the melody of his own fame.

Fortunately the Sheikh tells us that there is a way to banish these wolves that are baying at our door. Religion snaps us out of the trance. Islam is the sharp tonic that we need but it must be added it does not lead to us to the opposite extreme; only to the middle way. We do have the right to wealth, and a certain status, honour, sharafa. The shari'a grants us the right to property and the right to dignity; the crux of the matter lies in the intention behind what we do, whether we are Princes or paupers. The Sheikh highlights this point by drawing from the example of the Sahaba Abu Dujana, the famous Red Turbaned Samurai-like Warrior of Islam.

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Come Dine with Me

Talk - Sheikh Abdal Hakim Murad - London - 10th May 2011 -  50mins 45secs

You were a prized falcon, trapped by an old woman.

Then you heard the Drummer's call,

and flew beyond space and time...

Mevlana Jalaluddin Rumi (may God be pleased with him)

Earlier this year Sheikh Abdal Hakim gave an address at an event hosted by Ulfa Aid. He began by outlining the homogenous monoculture bequeathed to us by globalisation, with its lack of family values but perhaps more importantly lack of a belief in the unseen, the magical. This age that we find ourselves in is not modern or post-modern but rather "post-everything"; an age in which the sarcastic quip and the cynical put-down is king. 

Despite this the Sheikh reminds us that within all humans is a capacity for wide-eyed amazement that cannot be entirely blunted. As a respected astrophysicist would have it, 'the strangest thing in existence is that existence itself can be perceived', and answers to the inevitable questions that arise can be found within Islam's cosmological narrative. In this age the truth is posited precisely where the power structures of the day would say it is not; God is not to be found with the well-fed investment bankers but with the seemingly impoverished taxi drivers that drive them around. These are the inheritors to the Ishmaelite tradition, for God is with the outcast, the downtrodden, the despised.

As Mevlana Rumi notes our task in this life is to respond to the calling of the drum. Humanity is not inherently sinful; rather we have forgotten our origins and the incessant beating of the drum led by the Prophets urges us to waken from our slumber, for as Mevlana says 'an-nawmu 'ala-l-ashiqi haram': 'sleep for the lovers is forbidden'. At its start this path can seem exacting. However this is a small effort to be made for us to become falcons, spread our wings and fly to that Court that lies 'beyond space and time'.

Talk published with kind permission of Ulfa Aid. Please visit the Ulfa Aid website, we can't recommend highly enough the work that they have been doing for countless around the world, may Allah bless their efforts and accept it from them.  They will be holding a 'Night Walk' along Southbank, London on 29th October to raise money for victims of the recent Japan earthquake, some more details to be found here. Another exciting development is the opening of the Ulfa Aid shop in Willesden Green next week. Called 'Rumi's Cave' it will be a versatile space that will - insha-Allah - be used as a cafe, antique shop, exhibition area and community centre. Please check the website and mailing list for more details.

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Photograph and videos taken from the Ulfa Aid website, 'Come Dine with Me' event.

 

Come Dine With Me - Abdul Hakim Murad ( Timothy Winter ) from Ulfa Aid on Vimeo.

Come Dine With Me - Abdul Hakim Murad ( Timothy Winter ) Q&A from Ulfa Aid on Vimeo.

The Presence of the Qur'an

Talk - Sheikh Abdal Hakim Murad - Cambridge - 17th February 2011 - 67 mins 55 secs

"He is dead who does not feel the Qur'an move in his hands"

Contentions 6:20, Sheikh Abdal Hakim Murad

In this talk the Sheikh addresses an important aspect of the Qur'an, namely the transformative experience of the Word of God in the breast of the believer. Whilst the Qur'an's power is not contained by mere history the Sheikh demonstrates how the Book stands at the isthmus of the Ancient and Modern world and yet belongs to neither time; it exists rather as the driving force and symbol of Islamic civilisation, itself a unique being. Without experiencing the Presence of the Qur'an, with its ability to reach into the mysterious depths of the soul, the phenomenon of Islamic civilisation is not understandable. The question is thus posed: why has this text, often described as being impenetrable, taken up such a prominent position in the lives of Muslims and indeed non-Muslims from the time of the Prophet - peace be upon him - to this very day?

The Sheikh mentions various approaches to the Qur'an, notably exploring Mevlana Rumi's poetry:

"The Qur'an is like a bride.
Although you pull
the veil away from her face,
she does not show herself to you.
When you investigate the Qur'an,
but receive no joy or mystical unveiling,
it is because your pulling at the veil
has caused you to be rejected.
The Qur'an has deceived you
and shown itself as ugly. It says,
"I am not a beautiful bride."
It is able to show itself
in any form it desires.
But if you stop pulling at its veil
and seek its good pleasure;
if you water its field, serve it from afar
and strive in that which pleases it,
then it will show you its face
without any need for you to draw aside its veil."

-trans. William C. Chittick

The image above is taken inside the Mihrimah Camii, Uskudar, Istanbul by the CKETC team

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