O
mankind, surely We have created you from a male and a female, and made you
tribes and families that you may know each other. Surely the noblest of you with Allah is the
most dutiful of you. Surely Allah is
Knowing, Aware.
Sura 49:13
अΣO אن冬宮 Comment: This frequently referenced verse from the
Islamic Koran teaches that there is Divine intentionality within the tribal and
familial differences that we experience within humanity and the Universe; that part of the very purpose for such differences
is so that we can experience reconciliation with, and love towards, each other
amongst our differences. The teaching
further reveals that, rather than an adversarial competition for dominance over
each other, we exist within a cooperative competition for each us to be
righteous and pious. Our अΣO אن冬宮 is a facilitator of
this reconciliation and love between our different tribes and families. And our अΣO אن冬宮 is a facilitator of this cooperative
competition for righteousness and piety.
But
if they turn away, We have not sent thee as a watcher over them. Thy duty is only to deliver the message. And surely when We make man taste mercy from
Us, he rejoices thereat; and if an evil
afflicts them on account of what their hands have sent before, then surely man
is ungrateful.
Sura 42:48
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we have the responsibility of
communicating our message of Peace, understanding, and cooperation. However, we are precluded from imposing or
unduly influencing our message and practice of Peace, understanding, and
cooperation on anyone else. We have the
responsibility of attending to our basic needs in a manner that is harmonious
with the endeavours and environment of all beings around us.
And
keep up prayer and pay the poor-rate.
And whatever (benevolence) you send before for yourselves, you will find
it with Allah. Surely Allah is Seer of
what you do.
Sura 2:110
अΣO אن冬宮 Comment: Within many of our respective religious
traditions, we have the obligation to conduct regular religious practices,
which include Salat, Davening, Samadhi, prayer, meditation, and
additionally. Our अΣO אن冬宮 provides facilities for our participants,
supporters, and guests to conduct such religious practices in a proficient
manner.
It
is not righteousness that you turn your faces towards the East and the West,
but righteous is the one who believes in Allah, and the Last Day, and the angels
and the Book and the prophets, and gives away wealth out of love for (Allah) to
the near of kin and the orphans and the needy and the wayfarer and to those who
ask and to set slaves free and keeps up prayer and pays the poor-rate; and the performers of their promise when they
make a promise, and the patient in distress and affliction and in the time of
conflict. These are they who are
(Truthful); and these are they who keep their
duty.
Sura 2:177
अΣO אن冬宮 Comment: When becoming steeped within a religious
tradition, there can be the tendency of becoming exceedingly self-righteous,
citing 1’s continual performance of the mechanics of religious rituals and
customs. Perhaps similar to the guidance
of the Buddha, the Koran teaches that such wrote mechanical practise is
insufficient in establishing and maintaining an individual’s
righteousness. Instead, the Koran
emphasises that righteousness is cultivated through regular practices of
genuine, selfless compassion and generosity.
Much in the manner that Jesus teaches love for God and for other’s (as
1’s own self), the Koran guides an individual to establish a foundation and
core of Faith and Worship of God, and the Ultimate Benevolence that exists
within the Universe; that within such
Faith and Worship, there is righteousness (immediate communion with that
Ultimate Benevolence), and this is maintained and cultivated through constantly
manifesting benevolent acts around us, with all others who exist around
us. Our अΣO אن冬宮 is a venue to conduct such benevolence and
righteousness.
They
ask thee about intoxicants and games of chance.
Say: In both of them is a great
sin and some advantage for men, and their sin is greater than their advantage. And they ask thee as to what they should
spend. Say: What you can spare. Thus does Allah make clear to you the
messages that you may ponder.
Sura 2:219
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, there is a general avoidance of
intoxicants; this includes alcohol,
tobacco, and additional similar substances.
To establish this environment, we directly communicate this policy to
our participants, supporters, and guests.
And we rely upon the “honour code” for people to respect this. Amidst the occurrence of a violation of this
policy, our tendency is to kindly remind the individual of our policy, and to
solicit the discontinuation of such consumption within our facility. We categorically abstain from calling any law
enforcement from other municipalities, and we tend to abstain from initiating
physical confrontation. Yet, amidst
severe circumstances that directly threaten the wellbeing of other
participants, supporters, and guests, we do have the propensity of either
physically removing the intoxicant and/or physically removing the individual
who is consuming the intoxicant and/or posing the direct threat.
They
ask thee as to what they should spend.
Say: Whatever wealth you spend,
it is for the parents and the near of kin and the orphans and the needy and the
wayfarer. And whatever (benevolence) you
do, Allah surely is Knower of it.
Sura 2:215
अΣO אن冬宮 Comment: Our अΣO אن冬宮 definitely welcomes the indigent and the
needy; however, we are rather different
from a standard homeless shelter that can be found within typical urban areas
(particularly within the United States).
Instead, we very much emphasise a community environment and interaction
that is very socioeconomically diverse and plural. We believe that the intentions of such
charitable behaviour is for there to be an absence of barriers and apartheid
between people (and neighbours) within different ends of the socioeconomic
spectrum. Instead, we believe we are
guided to alleviate these barriers and apartheid through establishing
relationships with each other, and genuinely caring about and caring for each
other. This is the culture that we
cultivate within our अΣO אن冬宮.
The
parable of those who spend their wealth in the way of Allah is as the parable
of a grain growing seven ears, in every ear a hundred grains. And Allah multiplies further for whom (Allah)
pleases. And Allah is Ample-giving,
Knowing.
Those
who spend their wealth in the way of Allah, then follow not up what they have
spent with reproach or injury, their reward is with their Lord, and they shall
have no fear nor shall they grieve.
A
kind word with forgiveness is better than charity followed by injury. And Allah is Self-sufficient, Forbearing.
O
you who believe, make not your charity worthless by reproach and injury, like
him who spends his wealth to be seen of men and believes not in Allah and the
Last Day. So his parable is as the
parable of a smooth rock with earth upon it, then heavy rain falls upon it, so
it leaves it bare! They are not able to
gain anything of that which they ear.
And Allah guides not the disbelieving people.
And
the parable of those who spend their wealth to (search for) Allah’s pleasure
and for the strengthening of their souls is as the parable of a garden on
elevated ground, upon which heavy rain falls, so it bring forth its fruit
twofold; but if heavy rain falls not on
it, light rain suffices. And Allah is
Seer of what you do.
Does
one of you like to have a garden of palms and vines with streams flowing in
it—he has therein all kinds of fruits—and old age has overtaken him and he has
weak offspring; when lo! A whirlwind with fire in it smites it so it
becomes blasted. Thus Allah makes the
messages clear to you that you may reflect.
O
you who believe, spend of the (benevolent) things that you earn and of that
which We bring forth for you out of the earth, and aim not at the bad to spend
thereof, while you would not take it yourselves unless you connive at it. And know that Allah is Self-sufficient,
Praiseworthy.
The
devil threatens you with poverty and enjoins you to be niggardly, and Allah
promises you forgiveness from (Allah) and abundance. And Allah is Ample-giving, Knowing.
(Allah)
grants wisdom to whom (Allah) pleases.
And whoever is granted wisdom, he indeed is given a great
(benefit). And none mind but men of understanding.
And
whatever alms you give or whatever vow you vow, Allah surely knows it. And the wrongdoers shall have no helpers.
If
you manifest charity, how excellent it is!
And if you hide it and give it to the poor, it is (beneficial) for
you. And it will do away with some of
your evil deeds; and Allah is Aware of
what you do.
Their
guidance is not thy duty, but Allah guides whom (Allah) pleases. And whatever (benevolent) thing you spend, it
is to your (benefit). And you spend not
but to (search for) Allah’s pleasure.
And whatever (benevolent) thing you spend, it will be paid back to you
in full, and you will not be wronged.
Charity
is for the poor who are confined in the way of Allah, they cannot go about in
the land; the ignorant man thinks them
to be rich on account of their abstaining from begging. Thou canst recognize them by their mark—they
beg not of men importunately. And
whatever (benevolent) thing you spend, surely Allah is Knower of it.
Those
who spend their wealth by night and day, privately and publicly, their reward
is with their Lord; and they have no fear, nor shall they grieve.
Those
who swallow usury cannot arise except as he arises whom the devil prostrates by
his touch. That is because they say,
Trading is only like usury. And Allah
has allowed trading and forbidden usury.
To whomsoever then the admonition has come from his Lord, and he
desists, he shall have what has already passed.
And his affair is in the hands of Allah.
And whoever returns to it—these are the companions of the Fire: therein they will abide.
Allah
will blot out usury, and (Allah) causes charity to prosper. And Allah loves not any ungrateful sinner.
Those
who believe and do (benevolent) deeds and keep up prayer and pay the
poor-rate—their reward is with their Lord;
and they have no fear, nor shall they grieve.
O
you who believe, keep your duty to Allah and relinquish what remains due from
usury, if you are believers.
But
if you do it not, then be apprised of war from Allah and (Allah’s)
Messenger; and if you repent, then you
shall have your capital. Wrong not, and
you shall not be wronged.
And
it the debtor is in straitness, let there be postponement till he is in
ease. And that you remit it as alms is
better for you, if you only knew.
Sura 2:261 – 280
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we believe that responsibility is
inextricably connected with material wealth.
Indeed, the Koran teaches that material wealth is provided as a test to
determine the discipline and genuineness of an individual’s piety and
righteousness. We are obligated to
give. And even further, we are obligated
to give from what we most treasure. And
even further, we are obligated to give generously from that which we most
treasure. And even further, we are
obligated to give generously from what we most treasure, and to abstain from
mentioning, or holding over the recipients head, any difficulty within such
giving. Indeed, such generosity is a
joy, a privilege, and a blessing. Within
Judaism, there are a few terms that apply to this practice: Tzedakah (similar to the Arabic, Zakat), and
Chesed. Our अΣO אن冬宮 officially abstains from lending or
borrowing; and thus we abstain from the
practice of usury (charging interest on loans).
Any provision we make is forwarded as a gift, without expectations for a
quid pro quo return; we give as we are
able to give. And in receiving, we
abstain from making any direct promise based upon such a provision. We accept all provisions with the
understanding that such provisions are made to continue the benevolent and
righteous work that we conduct; we
recognise the intrinsic responsibility that exists within such provisions, and
we are dedicated towards utilising such provisions to continue to conduct our
benevolent and righteous work.
And
hasten to forgiveness from your Lord and a Garden, as wide as the heavens and
the earth; it is prepared for those who
keep their duty:
Those
who spend in ease as well as in adversity and those who restrain their anger
and pardon men. And Allah loves the doers
of (benevolence) to others.
Sura 3:133 – 134
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, there is a culture of
reconciliation. As we venture from our
respective communities to visit within our अΣO אن冬宮, we also venture from the centuries and
millennia of animosity and hatred that many of our respective communities have
towards each other. We continue to
maintain our respective allegiances with our respective communities and
traditions, yet we also open ourselves to the possibility of benevolence and
righteousness existing within our family members and friends from “enemy”
communities. Within our observances,
celebrations, classes, programmes, and additional activities and interaction,
we cultivate an environment of humility and forgiveness. We allow ourselves to witness the Divine
nature that exists within each other, and to consider the potential of
reconciliation emerging between our respective, extended communities. We are unobligated to solve all the
challenges and difficulties that exist between our communities today; however, we are dedicated to the possibility
that such challenges and difficulties can be solved. We learn the manner in which we can love each
other.
The
men who give in charity and the women who give in charity and set apart for
Allah a (benevolent) portion, it will be doubled for them, and theirs is a
generous reward.
Sura 57:18
अΣO אن冬宮 Comment: When we receive material provisions, we are
continually mindful how such material provisions can be utilised to benefit our
extended community of participants, supporters, guests and additionally. Within the egalitarian nature of our अΣO אن冬宮, material
provisions are apportioned to account for the basic needs that exist within our
extended community.
Zakat
charity is only for the poor and the needy, and those employed to administer it,
and those whose hearts are made to incline to (Truth), and to free the
captives, and those in debt, and in the way of Allah and for the wayfarer—an
ordinance from Allah. And Allah is
Knowing, Wise.
Sura 9:60
अΣO אن冬宮 Comment: Within many of our different religious
traditions, the operations of our अΣO אن冬宮 exist very much within the paradigm of
Zakat (within Judaism, Tzedakah). And
within many of our different religious traditions, the operations of our अΣO אن冬宮 exist very much
within a cooperative paradigm, such as within the Hindu Ashram (the term of
which is included within our name), the Jewish Kibbutz (communes), and the
contemporary intentional communities of the Earth.
And
those who believe and do (benevolence) are made to enter Gardens, wherein flow
rivers, abiding therein by their Lord’s permission. Their greeting therein is, Peace!
Sura 14:23
अΣO אن冬宮 Comment: The experience of a “garden,” is a
significant allegory that is utilised throughout the Islamic Koran, as well as
within the Torah guiding Judaism and Christianity, particularly including the
Garden Of Eden. A garden provides an
individual with an immediate experience of communing with nature. Gardens are frequently cultivated with the
intention of providing sensational colours, textures, aromas, as well as
produce, tastes, and sustenance. Gardens
are also a means of strengthening the spiritual connexion between individuals
and nature. And for many of these
reasons, gardens are frequently considered as a microcosmic oasis of
tranquillity. We offer our अΣO אن冬宮 as a spiritual,
intellectual, cultural, and social garden, through the programmes that are
facilitated within our facilities. We
also include a natural garden, for participants, supporters, and guests to
experience a spiritual commune with nature.
And
if they incline to peace, incline thou also to it, and trust in Allah. Surely (Allah) is the Hearer, the Knower.
Sura 8:61
अΣO אن冬宮 Comment: Within many of the respective Holy
Scriptures of our different religious traditions, there are direct commands for
adherents inflicting physical violence upon other communities. This exists within the Jewish Torah, the
Christian New Testament, the Hindu Bhagavad Gita, as well as within the Islamic
Koran. Yet, each of these teachings of
violence and conflict is provided within rather specific, conditionary contexts
with considerable nuances and limitations.
And each of these teachings of violence is balanced, and superceded, by
additional teachings (within the same, respective Holy Scriptures) of providing
love, reconciliation, and Peace to other communities; and even to “enemy” communities. Our अΣO אن冬宮 maintains a ardent, fundamental adherence
to the principle of Ahimsa, abstinence from violence. We are Peaceful. We abstain from inflicting or condoning or
rationalising any infliction of violence towards any group, irregardless of who
that group may be or what that group may previously do. However, this adherence to Ahimsa is also
fundamentally different from pacifism.
We have the propensity of directly challenging and confronting
transgressions with love and Peace. We
recognise the “actuality” of our circumstances, and that there occasionally
emerges circumstances where physical intercession is necessary to prevent an
immediate and direct threat of violence towards another individual. And within such an occurrence of an immediate
and direct threat of violence, we maintain the propensity of physically
interceding to prevent such violence.
For numerous reasons, we encourage that only the physically able men of
our participants, supporters, and guests to avail 1’s self to the risks of such
physical intercession. And when
conducting such physical intercession, we are guided by the “Bearrier, Hug,
Hold” protocols. Within this, we
diligently work to resolve such circumstances through talking and
conversation. Amidst an escalated
circumstance, we place our bodies as physical “barriers” between the physical
threat and the target of the physical threat.
When such a barrier is insufficient in quelling the threat, we begin to
“hug” the individual posing the physical threat, as a means of preventing the
physical violence (enabling the target of the physical threat to find shelter
in another location). And when the
individual posing a physical threat possesses a weapon, we hold the arm and
hand of that individual, isolating the weapon from causing harm towards others
and separating the weapon from the grasp of that individual. The protocols allow for us to hug such an
individual until the circumstances are sufficiently quelled and there is
perception of an absence of any immediate and direct threat of violence. Within these protocols, we abstain from
striking any individual. We abstain from
possessing any weapons ourselves. And we
abstain from calling any police or law enforcement from other
municipalities. We work diligently to
maintain an experience of Peace and harmony within our अΣO אن冬宮;
and we are dedicated towards maintaining this experience for all our
participants, supporters, and guests.
Except
those who repent and believe and do (benevolence)—such will enter the Garden,
and they will not be wronged in aught:
Gardens
of perpetuity which the Beneficent has promised to (Allah’s) servants in the
Unseen. Surely (Allah’s) promise ever
comes to pass.
They
will hear therein no vain discourse, but only, Peace! And they have their sustenance therein,
morning and evening.
This
is the Garden which We cause those of Our servants to inherit who keep their
duty.
Sura 19:60 – 63
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we cultivate fruitful and harmonious
discourse. We establish expectations of
mutual respect and comfort with each other that foster conversations and
collaborations that are “sympathique” and fulfilling beyond expectations. We acknowledge the potential (and the innate
promise) of Ultimate Benevolence that exists within each of us, and all
individuals; and we humbly strive
towards Realising this Ultimate Benevolence through our interaction with each
other and those around us. And when we
dedicate and immerse ourselves within such a pursuit of Ultimate Benevolence,
we are better able to witness the subtle manner in which God shares the Grace
of Heaven with us and with all those around us.
And we work towards continually this harmonious balance throughout the
totality of our endeavours, recognising how our material sustenance is
intrinsically connected with this pursuit.
Take
to forgiveness and enjoin (benevolence) and turn away from the ignorant.
Sura 7:199
अΣO אن冬宮 Comment: Within the work of our अΣO אن冬宮, we continually
experience periodic challenges. We make
have disagreements with each other and we may have difficulty solving immediate
dilemmas that plague us. We may behave in
a hypocritical manner, or make compromises that unduly abrogate our
respectively held principles. And within
this process, we work towards understanding the purpose within these
challenges, and to learn the lesson that is intended within this suffering. We maintain humility within our thoughts,
words, and deeds, and through this humility, we readily accept the
imperfections that exist within others as well as within ourselves. And we are able to readily search for, and
provide, forgiveness from and towards each other. We are better able to witness the
“perfection” with imperfection, and continue to concentrate on the purpose of
our work with our अΣO אن冬宮, to build better
Peace, understanding, and cooperation with ourselves.
Tell
those who believe to forgive those who fear not the days of Allah that (Allah)
may reward a people for what they earn.
Whoever
does (benevolence) it is for himself, and whoever does, evil, it is against
himself; then to your Lord you will be
brought back.
Sura 45:14 – 15
अΣO אن冬宮 Comment: We trust within Karma, which may be also
considered as the Will of God, Comic Justice, and additionally. Thus, rather than unduly judging or punishing
others or ourselves, we trust that each individual experiences the consequences
of each individual’s own actions; and,
indeed, that every act of transgression (an act that causes suffering) is
derived exactly from an experience of suffering. Responsibility for 1’s own actions is
similarly taught within the Jewish Torah, as well as within the Buddhist
Dhammapada. Instead of imposing judgment
and punishment, we concentrate upon contrition, forgiveness, reconciliation,
Atonement, and love.
Vie
one with another for forgiveness from your Lord and a Garden the extensiveness
of which is as the extensiveness of the heaven and the earth—it is prepared for
those who believe in Allah and (Allah’s) messengers. That is the grace of Allah; (Allah) gives it to whom (Allah) pleases. And Allah is the Lord of mighty grace.
Sura 57:21
अΣO אن冬宮 Comment: Searching for forgiveness from God can be
extremely difficult. And searching for
forgiveness from each other can be increasingly difficult. IT involves acknowledging the transgressions
we previously commit, the harm that it causes another individual, and our
ultimate insufficiency in alleviating, or compensating, such suffering. It can be painful, embarrassing, and it can
have substantial implications regarding our status within our respective communities,
our occupations and livelihood, our relationships with family and friends, and
additionally. Yet, in genuinely
providing such contrition and apologies, and searching for such forgiveness and
reconciliation, we also experience a lightening of the burden from carrying the
guilt of such transgressions. We
increasingly experience the awesome euphoria and grace of Truth, and the Peace
and the comfort that comes with our proximity to Truth. It is unnecessary to remember all the lies,
or hide from the secrets. We can better
look people in the eyes without the same shame and sense of inferiority or
subjugation. We abstain from being proud
of our transgression, yet in directly addressing our transgressions, it is
unnecessary to cower to a ubiquitous, ominous monster that is waiting in the lurks. We are strengthened. Within our अΣO אن冬宮, we encourage such searches for
forgiveness.
So
whatever you are given is but a provision of this world’s life, and that which
Allah has is better and more lasting for those who believe and rely on their Lord;
And
those who shun the great sins and indecencies, and whenever they are angry they
forgive;
And
those who respond to their Lord and keep up prayer, and whose affairs are
decided by counsel among themselves, and who spend out of what We have given
them;
And
those who, when great wrong afflicts them, defend themselves.
And
the recompense of evil is punishment like it;
but whoever forgives and amends, his reward is with Allah. Surely (Allah) loves not the wrongdoers.
And
whoever defends himself after his being oppressed, these it is against whom
there is no way of blame.
The
way of blame is only against those who oppress men and revolt in the earth
unjustly. For such there is a painful
chastisement.
And
whoever is patient and forgives—that surely is an affair of great resolution.
Sura 42:36 – 43
अΣO אن冬宮 Comment: Amidst, and exactly through, our practice
of Ahimsa, we challenge the injustices committed by anyone within the Universe,
including ourselves. And whilst we
practise Ahimsa, we abstain from practising pacifism, passivity, or acquiescence. We stand our ground. And when our stance is victorious, we abstain
from imposing similar injustices upon previous transgressors. We practise love, forgiveness, and
reconciliation.
The
heavens may almost be rent asunder above them, while the angels celebrate the
praise of their Lord and ask forgiveness for those on earth. Now surely Allah is the Forgiving, the
Merciful.
Sura 42:5
अΣO אن冬宮 Comment: This teaching from the Koran provides us
with the solace that we each advocates who have both the knowledge of our
transgressions and the compassion to solicit forgiveness for our
transgressions. Often, the most
difficult step on the road of apology, forgiveness, reconciliation, Teshuvah,
Jihad, and Kippur (Atonement), is simply acknowledging the transgressions that
we cause. Amidst this, there is
encouragement in understanding that such forgiveness is being solicited even
before we are able to make such an acknowledgment; and perhaps such solicitation even
facilitates our acknowledgment, and the completion of the rest of the
process. Within our अΣO אن冬宮, without undue
judgment and admonishment, we cultivate a culture of soliciting such
forgiveness for all beings.
And
if thy Lord had pleased, all those who are in the earth would have believed,
all of them. Wilt thou then force men
till they are believers?
Sura 10:99
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we recognise that there is purpose and
value within our disagreements. This is
exactly a part of the nature of our interdependence. Our अΣO אن冬宮 provides a light-hearted, yet
intellectual, atmosphere to engage within conversation and discuss our
differences and our similarities, without the necessary intention of converting
or convincing each other. We are simply
interested in better understanding each other, and understanding how we can
coexist and cooperate with enhanced mutual respect and affinity towards each
other.
There
is no compulsion in religion—the right way is indeed clearly distinct from
error. So whoever disbelieves in the
devil and believes in Allah, he indeed lays hold on the firmest handle which
shall never break. And Allah is Hearing,
Knowing.
Sura 2:256
अΣO אن冬宮 Comment: Amidst the formidable teaches within the
Islamic Koran, the Koran also teaches that there is an absence of compulsion
within religion. It is impossible to
force genuine Faith. Thomas Jefferson
echoes this teaching within the Declaration of Independence of the United
States Of America: “We hold (this Truth)
to be self-evident.” Instead of
extortion and compulsion, it is an individual’s responsibility to simply share
an understanding of the Truth, and to allow that communication of Truth to
stand for itself. Ultimately, it is up
to each of us to respond to the teachings of Truth that we respectively
receive. Faith is an act that emanates
from within, rather than from without.
We provide our अΣO אن冬宮 as a communication of Truth, and allow it
to speak for itself.
The
life of this world is made to seem fair to those who disbelieve, and they mock
those who believe. And those who keep
their duty will be above them on the Day of Resurrection. And Allah gives to whom (Allah) pleases
without measure.
Mankind
is a single nation. So Allah raised
prophets as bearers of (benevolent) news and as warners, and (Allah) revealed
with them the Book with (Truth), that it might judge between people concerning
that in which they differed. And none
but the very people who were given it differed about it after clear arguments
had come to them, envying one another.
So Allah has guided by (Allah’s) will those who believe to the (Truth)
about which they differed. And Allah
guides whom (Allah) pleases to the right path.
Sura 2:212 – 213
अΣO אن冬宮 Comment: “Merrily, merrily, merrily, merrily; life is but a dream.” Buddhism and Hinduism both share this
teaching within the Islamic Koran, regarding the illusions of material wealth
and temporal existence. Within this
understanding, Reality exists as the intangible awareness and manifestation of
Ultimate Benevolence and compassion within this Universe. Within this manner, the Koran teaches that we
are all part of the same fold, each with the responsibility to share this
Ultimate Benevolence and compassion with each other. Our अΣO אن冬宮 utilises the material resources, that are
provided within our stewardship, to facilitate a proficient balance of this
intangible awareness and manifestation of this Ultimate Benevolence and
compassion.
And
all people are but a single nation, then they disagree. And had not a word already gone forth from
thy Lord, the matter would have certainly been decided between them in respect
of that wherein they disagree.
Sura 10:19
अΣO אن冬宮 Comment: We are all part of the same fold, and there
is specific purpose and intentionality within our differences. Within our अΣO אن冬宮, we diligently cultivate a culture of
understanding and unity, reconciling our differences and emphasising our
commonalities. Within our अΣO אن冬宮, we diligently
cultivate a culture of authenticity and tradition, celebrating our differences
and emphasising our respective communities.
Every
soul will taste of death. And you will
be paid your reward fully only on the Resurrection day. Then whoever is removed far from the Fire and
is made to enter the Garden, he indeed attains the object. And the life of this world is nothing but a
provision of vanities.
You
will certainly be tried in your property and your persons. And you will certainly hear from those who
have been given the Book before you and from the idolaters much abuse. And if you are patient and keep your duty,
surely this is an affair of great resolution.
Sura 3:185 – 186
अΣO אن冬宮 Comment: Amidst the varied spectrum of our
respective experiences of material wealth, there is certain purpose within each
material provision of which we respectively maintain stewardship. And whilst this material wealth provides
necessary sustenance and even comfort and ease, each portion of our material wealth
is also intended to be shared with others appropriately. “Ownership in perpetuity” is an
illusion; we are each precluded from
fully controlling any iota of matter, including the nutrition we consume and
the cells that compose our bodies. All
matter exists within a continual process of change, and our respective
conscious existences (respectively attached to our respective bodies) simply
exist as part of the orchestral direction of this change. Thus, it is prudent for us to reconcile how
our respective conscious existences can exist within proficient harmony with
this fluctuation of matter and energy within the Universe. And this is where the “trial” is held: how do we regulate our thoughts, words, and
actions to facilitate appropriate experiences of wellbeing amongst the
aggregate of our respective conscious existences. Our अΣO אن冬宮 emphasises modesty and moderation within
our thoughts, words, and actions; being
continually conscientious of the wellbeing of others, and how our thoughts,
words, and actions improves the wellbeing of others.
And
whoever commits a sin, commits it only against himself. And Allah is ever Knowing, Wise.
Sura 4:111
अΣO אن冬宮 Comment: We are each responsible for our own
respective actions. And within an
ultimate sense of Karmic “judgment and justice,” the transgressions that we
respectively commit only harm our own respective selves.
And
if they reject thee, say: My work is for
me and your work for you. You are clear
of what I do and I am clear of what you do.
And
of them are some who listen to thee. But
canst thou make the deaf to hear, though they will not understand?
And
of them are some who look at thee. But
canst thou show the way to the blind, though they will not see?
Surely
Allah wrongs not men in aught, but men wrong themselves.
Sura 10:41 – 44
अΣO אن冬宮 Comment: The Islamic Koran teaches that we are only
responsible for our own respective actions.
And further, rather than convincing and converting others, we are simply
only responsible in providing others with a communication of Truth. Because, ultimately, we are only responsible
for our own respective actions. Within
our अΣO אن冬宮, we are diligent in
providing humble communications of Truth;
and we are diligent in providing respect and space for each individual
to receive such communications and establish and maintain independent
understandings of Truth.
O
men, eat the lawful and (benevolent) things from what is in the earth, and
follow not the footsteps of the devil.
Surely he is an open enemy to you.
Sura 2:168
अΣO אن冬宮 Comment: The Islamic Koran, much like within
particularly the Jewish Torah and the Hindu Bhagavad Gita, teaches us to be
active participants within the Universe;
and this includes consuming from the natural resources that are provided
within our stewardship. Whilst we are
called upon to share and account for the needs and wellbeing of others, we are
also called upon to proficiently address our own respective needs and
wellbeing. Our अΣO אن冬宮 establishes a proficient balance in
addressing these needs, and enhancing the aggregate temporal and esoteric
harmony that exists throughout our Universe.
O
you who believe, eat of the (benevolent) things that We have provided you with,
and give thanks to Allah if (Allah) it is Whom you serve.
Sura 2:172
अΣO אن冬宮 Comment: Our अΣO אن冬宮 includes a café and teahouse, where our
families and friends are able to sit, drink, eat, relax, conversate, learn,
celebrate, live, and grow with each other.
The food and beverages that we provide abide by the aggregate of the
general dietary laws within our different religious traditions. This includes general adherence to the Jewish
laws of Kashrut, which significantly coincide with the Islamic laws of Halal, as
well as general adherence to Hindu and Buddhist precepts of vegetarianism. This also includes adherence to Buddhist and
Islamic prohibitions against intoxicants.
This is the culture and environment that we establish within our अΣO אن冬宮. However, whilst we encourage our
participants, supporters, and guests to respect these practices, there are
challenges regarding fully restricting participants, supporters, and guests
from independently bringing excluded food items within the facilities of our अΣO אن冬宮. Recognising this, we employ methodologies to
maintain appropriate distinction (particularly regarding food items, eating
utensils and additional materials) between the offerings that our अΣO אن冬宮 provide and the
potential contamination caused from additional food items.
And
everyone has a goal to which he turns himself, so vie with one another in
(benevolent) works. Wherever you are,
Allah will bring you all together.
Surely Allah is Possessor of power over all things.
Sura 2:148
अΣO אن冬宮 Comment: Within much of our conventional activities,
there is a significant amount of adversarial competition between communities,
groups, and individuals. And the
consequences of this adversarial competition are often previously rather
severe: resulting in impoverishment,
suffering, disease, violence, and death.
Within our अΣO אن冬宮, we cultivate
cooperative competition. Competition
itself can be a very beneficial means through which individuals are encouraged
to actualise 1’s respective potential and reach for new possibilities that are
difficult to perceive individually. Yet,
we facilitate this competition within a larger context of cooperation,
understanding that the competition only exists for the sake of the wellbeing of
all individuals within the community.
Sporting events, academic quiz games, and additional activities are
means through which participants can exercise individual skills and talents in
a manner that strengthens relationships, knowledge, and cohesion within the
extended community competitors who are involved. Through the cooperative competition within
our अΣO אن冬宮, we encourage
participants, supporters, and guests to employ increasing feats of generosity,
trust, and cooperation with each other.
Who will be the next to offer a gift?
Who will be the next to accept a gift?
Who will be the next significantly rely upon another? Who will complete the next project or venture
established through the auspices of our अΣO אن冬宮;
and what will that next project or venture be? That is the nature of our competition in
benevolent works.
Nay,
whoever submits himself entirely to Allah and he is the doer of (benevolence)
to others, he has his reward from his Lord, and there is no fear for such nor
shall they grieve.
Sura 2:112
अΣO אن冬宮 Comment: A benevolent deed is a reward in and of
itself. Within our अΣO אن冬宮, we experience the joy that comes from
helping others, and from receiving help from others. And from our experience, we increasingly
trust within these practices of alTruism. We find this as part of the transcendent path
towards Happiness; Nirvana, Heaven. And this is the benefit that we experience
today when behaving in such a manner.
And
give (benevolent) news to those who believe and do (benevolent) deeds, that for
them are Gardens in which rivers flow.
Whenever they are given a portion of the fruit thereof, they will
say: This is what was given to us before; and they are given the like of it. And for them therein are pure companions and
therein they will abide.
Sura 2:25
अΣO אن冬宮 Comment: Within a number of our religious
traditions, there is the guidance of manifesting “Heaven on Earth.” Within our experience with our अΣO אن冬宮, we increasingly
witness the Heavenly harmony that exists through genuine Peace, understanding,
and cooperation amongst our respective communities. And within this temporal Realm of material
existence, we are also aware that this harmony is established and maintained
through severe practices of modesty and moderation. It is a matter of being satisfied by the
simple and basic provisions of life, and thus being able to share such
provisions with an increasingly larger community of individuals and
families. Within such modesty, there is
increasing trust within each other; we
recognise that there is a substantial absence of any 1 individual or family
scheming to become materially affluent to the detriment of other individuals
and families. This trust is the
moderation; we are increasingly
comfortable in sharing with each other, even when we ourselves are experiencing
certain materially challenges. Yet,
through such cooperation, we experience a solemn and continual harmony that
perseveres through adversity. And this
refreshes our memory of, and provides us with an indication towards, Heaven, Nirvana.
And
those who believe and do (benevolent) deeds, these are the owners of the
Garden; therein they abide.
Sura 2:82
अΣO אن冬宮 Comment: We offer our अΣO אن冬宮 as a garden of living, learning, praying,
meditating, and growing. Our
अΣO אن冬宮 is built and sustained from our benevolent
deeds.
And
as for those who believe and do (benevolence)—We impose not on any soul a duty
beyond its scope—they are the owners of the Garden; therein they abide.
Sura 7:42
अΣO אن冬宮 Comment: Within our respective progressions within
life, we each experience certain adversity.
And, particularly within are early progressions in life, this adversity
can seem to be overwhelming. Yet, the
Islamic Koran teaches us that there is intentionality and purpose within this
adversity; and that we also have the
propensity (and even the inevitability) of overcoming such adversity. And from these experiences of adversity, we
are provided with invaluable lessons (treasures) that we are able to share with
proceeding individuals and generations who experience such adversity. Our अΣO אن冬宮 is a venue for the sharing of such
lessons.
And
it is not your wealth, nor your children, that bring you near to Us in
rank; but whoever believes and does
(benevolence), for such is a double reward for what they do, and they are
secure in the highest places.
Sura 34:37
अΣO אن冬宮 Comment: Much of the measurements within convention
focus on the accumulation of material wealth.
Our
अΣO אن冬宮 recognises the severe limitations and
inaccuracies of these measurements.
Instead, we employ alternative, unconventional, intuitive, and even
esoteric measurements that focus upon compassion, benevolence, and Truth. And, in understanding the nature of
compassion, benevolence, and Truth, we significantly abstain from employing any
measurements, and instead, rely upon the strength and endurance that is
generated through genuine adherence and manifestations of compassion,
benevolence, and Truth.
O
you who believe, intoxicants and games of change and sacrificing to stones set
up and dividing by arrows are only an uncleanness, the devil’s work; so shun it that you may succeed.
The
devil desires only to create enmity and hatred among you by means of
intoxicants and games of chance, and to keep you back from the remembrance of
Allah and from prayer. Will you then
keep back?
Sura 5:90 – 91
अΣO אن冬宮 Comment: Within our अΣO אن冬宮, we abstain from offering
intoxicants. We emphasise the benefits
that are gleaned through the heightened concentration, awareness, and cognition
that results from sobriety.
Then
surely thy Lord, to those who flee after they are persecuted, then struggle
hard and are patient, surely thy Lord after that is Protecting, Merciful.
Sura 16:110
अΣO אن冬宮 Comment: Adversity breeds character. Our experience shows us that patience and
perseverance results in paradise; and we
experience this paradise within the temporal.
Within the paradise of our अΣO אن冬宮, there is imperfection; and there is the continual process of
struggle and adversity. Yet, there is
serenity and comfort in understanding the purpose of this struggle and
adversity, and the eventual benefits provided from such struggle and
adversity. Within Islam, this may be
understood as Jihad, a continual striving for righteousness; within Judaism, this may be understood as
Teshuvah, returning to proximity with God;
within Christianity, this may be understood as redemption, progressing
beyond past transgressions; within
Buddhism, this may be understood as Samadhi, attaining enlightenment amidst the
path towards Nirvana; and within
Hinduism, this may be understood as Dharma, adhering to and manifesting Truth
in proceeding to Moksha and union with God.
And
strive hard for Allah with due striving.
(Allah) has chosen you and has not laid upon you any hardship in
religion—the faith of your father (Avraham).
(Allah) named you Muslims before and in this, that the Messenger may be
a bearer of witness to you, and you may be bearers of witness to the
people; so keep up prayer and pay the
poor-rate and hold fast to Allah.
(Allah) is your Protector;
excellent the Protector and excellent the Helper!
Sura 22:78
अΣO אن冬宮 Comment: Amidst our different familial and religious
proclamations and heritages, there are the general constants and commonalities
of Prayer/Salat/Davening/Samadhi/Meditation/Reflection/Contemplation and righteousness. Our अΣO אن冬宮 is a conduit of our respective practices,
and cultivates a pluralistic balance between the temporal/material aspects of
these practices and experiences, with the esoteric understandings and ascension
within these practices and experiences.
This
is of the announcement relating to the unseen which We reveal to thee, and thou
wast not with them when they resolved upon their affair, and they were devising
plans.
And
most men believe not, though thou desirest it eagerly.
And
thou askest them no reward for it. It is
nothing but a reminder for all mankind.
Sura 12:102 – 104
अΣO אن冬宮 Comment: Our अΣO אن冬宮 exists beyond the conventional practices
of quid pro quo. We do require resources
and material contributions; however, we
abstain from demanding payment for the benefits that we provide. We abstain from charging payment for the food
that we provide. We abstain from
charging payment for the accommodations that we provide. We abstain from charging payment for the
lessons that we provide. We abstain from
charging payment for the facilities that we provide. We abstain from charging payment for any of
the services and benefits that we provide.
Any contributions that we receive are dedicated exactly to the
operations and services of our अΣO אن冬宮.
Our अΣO אن冬宮 cultivates an
extended culture of cooperation amongst our respective communities, through
which such practices of generosity, alTruism, and benevolence are
enhanced. And we, within our अΣO אن冬宮, are, indeed
material beings; we have material
needs. And we do solicit material
contributions to proficiently address these material needs. Yet, rather than the standard quid pro quo of
“material for services,” these solicitations for contributions are made exactly
within this extended culture of generosity, alTruism, and benevolence,
recognising that we are also beings of value and merit, and that our basic
material needs deserve provisions in the same manner as those basic material
needs of everyone else. And we utilise
these material contributions to bolster our अΣO אن冬宮, and this extended culture of cooperation.
And
mix not up (Truth) with falsehood, nor hide the (Truth) while you know.
And
keep up prayer and pay the poor-rate and bow down with those who bow down.
Do
you enjoin men to be (benevolent) and neglect your own souls while you read the
Book? Have you then no sense?
And
(search for) assistance through patience and prayer, and this is hard except
for the humble ones,
Who
know that they will meet their Lord and that to (Allah) they will return.
Sura 2:42 – 46
अΣO אن冬宮 Comment: The Islamic Koran teaches a lesson similar
to that of Jesus, regarding the disparity between an individual’s edicts, and
an individual’s practices. Our अΣO אن冬宮 is a communal
practice of our edicts. This exists
within an immediate, intrinsic, de facto sense (as our entire Universe is a
communal practice of our respective edicts).
And this exists within an immediate, intentional, pragmatic sense: as these practices are tangibly manifested
and evidenced within the physical space and interactions of our members.
And
We shall certainly try you with something of fear and hunger and loss of
property and lives and fruits. And give
(benevolent) news to the patient,
Who,
when misfortune befalls them, say:
Surely we are Allah’s, and to (Allah) we shall return.
Those
are they on whom are blessings and mercy from their Lord; and those are the followers of the right
course.
Sura 2:155 – 157
अΣO אن冬宮 Comment: Within our respective material existences,
there is an absence of any guarantee of invincibility. There is an absence of any indemnification
from suffering. We each experience
suffering in 1 way or another. And 1 of
the most profound lessons within this suffering is to recognise the suffering
within each other; and to provide love
to each other. Suffering enables us to
love each other. Our अΣO אن冬宮 is a venue of and
practice of love, where we support each other through our respective
experiences of fear, hunger, and the loss of property, lives, and fruit. We love each other.
And
fight them until there is no persecution, and religion is only for Allah. But if they desist, then there should be no
hostility except against the oppressors.
Sura 2:193
अΣO אن冬宮 Comment: When others maintain certain hostility
towards ourselves, we have the propensity of resisting such hostility. And even amidst our resistance, we are able
to maintain genuine love and value for those who have hostility towards
us. For many of us within our अΣO אن冬宮, we have
disagreements with everyone, including our own respective, personal
selves. And our resistance, whilst continually
Ahimsic, can be significant and challenging towards others. Yet, even within such confrontation and
dissention, we continue to love the individuals, families, and communities on “the
other side.” We are without any
enemies; and the severest adversary that
we each maintain is our own respective selfishness. The confrontation and dissention that we
enact towards others is only established until the point that the hostility
against ourselves is remedied. When such
hostility is alleviated, we are enable to return to direct cooperation with
such individuals, families, and communities.
Amidst the experience of “victory,” we abstain from unduly imposing our
wills and edicts upon others; indeed,
True victory only exists when we are able to establish mutual experiences of
harmony and prosperity and righteousness with all other individuals, families,
and communities. And that is exactly the
work and mission of our अΣO אن冬宮.
They
ask thee of the new moons. Say: They are times appointed for men, and for the
pilgrimage. And it is not righteousness
that you enter the houses by their backs, but he is righteous who keeps his
duty. And go into the houses by their
doors; and keep your duty to Allah, that
you may be successful.
Sura 2:189
अΣO אن冬宮 Comment: Within our respective traditions, there are
methods for measuring the cycles of the Sun, Moon, Earth, and seasons. And amidst these measurements, our respective
calendars maintain different observances and celebrations. Our अΣO אن冬宮 maintains an aggregate community calendar
of all the prominent observances and celebrations within our respective
religious and cultural traditions. We
also welcome suggestions and additional inclusions regarding our aggregate
community calendar. It is through this
calendar that we coordinate the different, respective religious and cultural
observances, celebrations, and additional programming and activities within our
अΣO אن冬宮.
And
fight in the way of Allah against those who fight against you but be not
aggressive. Surely Allah loves not the
aggressors.
Sura 2:190
अΣO אن冬宮 Comment: Whilst some of our operations and
methodologies may seem to be somewhat provocative, we abstain from initiating
any confrontation against any other individual, family, or community. The initial, tangible beginnings of our
अΣO אن冬宮 are essentially a means of proficiently
addressing the needs that are experienced within our अΣO אن冬宮;
and these needs are as legitimate and as much of a priority as the
respective needs of any other individual, family, and community within the
Universe. And the operations of our अΣO אن冬宮 continue as a means
of addressing these needs. Some of our
methodologies are simply different from those of contemporary convention. And when we abstain from acquiescing to such
methodologies of contemporary convention, such resistance is often perceived as
confrontational. In any respect, our
purpose is other than to eradicate contemporary convention; we are simply interested in affirming our own
respective methodologies, according to our respective ideologies and
beliefs. And indeed, this is very much
the professed methodology of the contemporary convention of the United States
Of America. Amidst the increasing
establishment of our अΣO אن冬宮, and our coinciding methodologies, we
abstain from excessively imposing such methodologies upon contemporary
convention. Indeed, we consider
ourselves a part of contemporary convention, of today and perhaps proceeding
eras.
And
kill them wherever you find them, and drive them out from where they drove you
out, and persecution is worse than slaughter.
And fight not with them at the Sacred Mosque until they fight with you
in it; so if they fight you in it, slay
them. Such is the recompense of the
disbelievers.
Sura 2:191
अΣO אن冬宮 Comment: Within the Islamic Koran, there is a
militant principle that resonates within many different traditions. Indeed, within the propaganda prompting the
American Revolution, the revolutionaries demand the experience of either
“liberty or death.” We are Ahimsic. We practise Peace. Indeed, we practise a radical commitment
towards Peace. And we diligently
encourage all individuals, families, and communities around us to similarly
champion Peace and compassion. And when
confronted with the threat of oppression, we challenge such oppression to the
furthest extents, until we overcome such oppression and we establish enhanced
harmony and prosperity for all.
The
months of the pilgrimage are well known;
so whoever determines to perform pilgrimage therein there shall be no
immodest speech, nor abusing, nor altercation in the pilgrimage. And whatever (benevolence) you do, Allah
knows it. And make provision for
yourselves, the best provision being to keep one’s duty. And keep your duty to Me, O men of
understanding.
Sura 2:197
अΣO אن冬宮 Comment: Within each of the religious and
traditional observances and ceremonies that exist within our different
traditions, there are specific customs and protocols to adhere. When hosting any observance, ceremony, and
additional activities, our अΣO אن冬宮 works diligently to offer such
observances, ceremonies, and activities in a manner that is proficiently
authentic and True to the respective religious tradition of that observance,
ceremony, and activity. And we frequently
solicit members of our अΣO אن冬宮, who are members of the specific religious
tradition of an observance, ceremony, and activity, to provide suggestions,
guidance, and to even host the observance, ceremony, and activity.
And
when you have performed your devotions, laud Allah as you lauded your fathers,
rather a more hearty lauding. But there
are some people who say, Our Lord, give us in the world. And for such there is not portion in the
Hereafter.
And
there are some among them who say: Our
Lord, grant us (benevolence) in this world and (benevolence) in the Hereafter,
and save us from the chastisement of the Fire.
For
those there is a portion on account of what they have earned. And Allah is Swift in reckoning.
Sura 2:200 – 202
अΣO אن冬宮 Comment: After walking with Martin Luther King Jr
during a Civil Rights march, the elder Conservative Rabbi, Abraham Joshua
Heschel, proclaims that during the walk, he prays through his legs. Our अΣO אن冬宮 lives in a manner that all our actions are
a form of praise and celebration of the benevolence and compassion of God. Amidst the severe challenges that we
respectively experience, our humility shows us purpose within these challenges,
and we are thankful in being able to share the lessons of benevolence and
compassion that we glean from these challenges.
And it is through this work that we better evidence a synonymity between
this temporal Realm and Heaven, Nirvana, the Sovereignty of God.
And
of men is he whose speech about the life of this world pleases thee, and he
calls to Allah to witness as to that which is in his heart, yet he is the most
violent of adversaries.
And
when he holds authority, he makes effort in the land to cause mischief in it
and destroy tilth and offspring; and
Allah loves not mischief.
And
when it is said to him, Be careful of thy duty to Allah, pride carries him off
to sin—so hell is sufficient for him.
And certainly evil is the resting-place.
And
of men is he who sells himself to (search for) the pleasure of Allah. And Allah is Compassionate to the servants.
O
you who believe, enter into complete peace and follow not the footsteps of the
devil. Surely he is your open enemy.
But
if you slip after clear arguments have come to you, then know that Allah is
Mighty, Wise.
Sura 2:204 – 209
अΣO אن冬宮 Comment: Within success there are trappings. There are susceptibilities towards pride,
selfishness, control, subordination, and additionally. Amidst our success, our अΣO אن冬宮 maintains a commitment and culture of
modesty and moderation. The fundamental
base and nature of our cooperation is egalitarianism, wherein we each have
equal standing within the decisions and actions of our अΣO אن冬宮.
Amidst this, the decisions of our अΣO אن冬宮 are established through the process of
consensus. This includes prioritising
“full consensus” of all members concerning appropriate decisions. Without reaching a full consensus, we
consider the opinions of prominent individuals who have considerable experience
and insight regarding a specific topic.
Without a singular, prominent, and convincing voice regarding a specific
decision, we consider the opinion of the vast majority of our अΣO אن冬宮, in a comparatively
democratic manner. We also continually
consider the practices of our respective traditional ancestries, to inform us
regarding each topic; and amidst an
absence of any previously determined methodologies, we revert to such traditional
opinion. We also have the tendency to
vary our methodology in making a decision that is without full consensus; emphasising the benefits of flexibility,
spontaneity, and extemporaneous building and responsiveness.
Guard
prayers and the most excellent prayer, and stand up (Truly) obedient to Allah.
Sura 2:238
अΣO אن冬宮 Comment: Prayer/Meditation/Salat/Samadhi/Davening
are essential practices within many of our respective traditions. Our अΣO אن冬宮 provides facilities to appropriately
conduct such practices.
Fair-seeming
to men is made the love of desires, of women and sons and hoarded treasures of
gold and silver and well-bred horses and cattle and tilth. This is the provision of the life of this
world. And Allah—with (Allah) is the
(benevolent) goal of life.
Say: Shall I tell you of what is better than these? For those who guard against evil are Gardens
with their Lord, in which rivers flow, to abide in them, and pure companions
and Allah’s (benevolent) pleasure. And
Allah is Seer of the servants.
Those
who say: Our Lord, we believe, so
forgive our sins and save us from the chastisement of the fire.
The
patient and the (Truthful), and the obedient, and those who spend and those who
ask Divine protection in the morning times.
Sura 3:14 – 17
अΣO אن冬宮 Comment: It is easy to become enveloped within the
comforts and pleasures of material wealth and relationships, and the pursuits
thereof. Within our अΣO אن冬宮, we recognise the
relevance and benefits of these temporal pursuits, yet we also emphasise
maintaining a proficient balance between these pursuits and the pursuits of
alTruism and compassion for all beings.
You
cannot attain to righteousness unless you spend out of what you love. And what you spend, Allah surely knows it.
Sura 3:92
अΣO אن冬宮 Comment: Jesus references the woman who donates from
her material poverty. The Islamic Koran
teaches to be giving and generous exactly with those material wealth and
experiences that are dearest to us. The
difficulty in doing so is the difficulty that Jesus references regarding the
challenge of the rich man travelling through the “eye of the needle;” it is difficult to let go of the treasures
that we diligently accumulate. And it is
this difficulty that the Buddha reference regarding the renunciation of the
household life and the commitment of the ascetic, the Tathagata. Yet when we are able to be so giving and so
generous, we gain a new and profound understanding of what love is.
O
people, keep your duty to your Lord, Who created you from a single being and
created its mate of the same kind, and spread from these two many men and
women. And keep your duty to Allah, by
Whom you demand one of another your rights, and to the ties of
relationship. Surely Allah is ever a
Watcher over you.
And
give to the orphans their property, and substitute not worthless things for
their (beneficial) ones, and devour not their property adding to your own
property. This is surely a great sin.
And
if you fear that you cannot do justice to orphans, marry such women as seem
(benevolent) to you, two, or three, or four;
but if you fear that you will not do justice, then marry only one or
that which your right hands possess.
This is more proper that you may not do injustice.
And
give women their dowries as a free gift.
But if they of themselves be pleased to give you a portion thereof,
consume it with enjoyment and pleasure.
Sura 4:1 – 4
अΣO אن冬宮 Comment: Our अΣO אن冬宮 is an intra-community endeavour that is
dedicated towards enhancing inter-community relations. As such, we have the occasions of providing
services and care for numerous families, individuals, and communities who are
members of our अΣO אن冬宮. These intra-community and inter-community
endeavours and relations also include the celebration and support of the
institution of family. We support
traditional marriages, and offer our facilities as a venue for marriage
ceremonies and rites. And we support
respective husbands and wives having children and continuing to build our
respective communities and collective community. We offer programming for children of all
ages; and we offer programming that is
inter-generational, cultivating interaction, relationships, learning, and
growing amongst members of our अΣO אن冬宮 who respectively exist within different
generations.
So
when you have finished the prayer, remember Allah standing and sitting and
reclining. But when you are secure from
danger keep up regular prayer. Prayer
indeed has been enjoined on the believers at fixed times.
Sura 4:103
अΣO אن冬宮 Comment: We recognise the significance that
Prayer/Meditation/Salat/Samadhi/Davening/Reflection respectively maintains
within our different traditions. And we
make our अΣO אن冬宮 available to
proficiently address those needs.
O
you who believe, be maintainers of justice, bearers of witness for Allah, even
though it be against your own selves or your parents or near relatives—whether
he be rich or poor, Allah has a better right over them both. So follow not your low desires, lest you
deviate. And if you distort or turn away
from (Truth), surely Allah is ever Aware of what you do.
Sura 4:135
अΣO אن冬宮 Comment: Suffering is experienced by the materially
impoverished; suffering is experienced
by the materially affluent; and
suffering is experienced by everyone throughout this spectrum. And each individual has an equal value,
relevance, and priority in having such suffering proficiently acknowledged and
remedied. Obviously the nature of this
suffering is different, and the manner in which our अΣO אن冬宮 works towards acknowledging and remedying
such suffering also differs. In a manner
that is similarly proscribed within the Jewish Torah, we abstain from imposing
favouritism when acknowledging and remedying such suffering.
This
day all (benevolent) things are made lawful for you. And the food of those who have been given the
Book is lawful for you and your food is lawful for them. And so are the chaste from among the
believing women and the chaste from among those who have been given the Book
before you, when you give them their dowries, taking them in marriage, not
fornicating nor taking them for paramours in secret. And whoever denies faith, his work indeed is
vain; and in the Hereafter he is of the
losers.
Sura 5:5
अΣO אن冬宮 Comment: Within the temporal experiences of our
respective physical existences, there can be significant occasions of comfort
and even pleasure. Yet it is appropriate
for us to maintain such occasions within an appropriate and modest manner. Within our अΣO אن冬宮, we encourage this modesty and the pursuit
of these occasions within appropriate contexts.
And we encourage an awareness regarding the benefits of this modesty and
appropriateness throughout the many different temporal experiences that we
maintain.
O
you who believe, when you rise up for prayer, wash your faces, and your hands
up to the elbows, and wipe your heads, and wash your feet up to the
ankles. And if you are under an
obligation, then wash yourselves. And if
you are sick or on a journey, or one of you comes from the privy, or you have
had contact with women and you cannot find water, betake yourselves to pure
earth and wipe your faces and your hands therewith. Allah desires not to place a burden on you
but (Allah) wishes to purify you, and that (Allah) may complete (Allah’s)
favour on you, so that you may give thanks.
Sura 5:6
अΣO אن冬宮 Comment: Cleansing, washing, bathing, Wudu, and
additional practices are also essential factors within how many of us within
our अΣO אن冬宮 respectively
conduct our respective religious observances.
Thus, our अΣO אن冬宮 provides
appropriate facilities for our members to conduct such ritual cleansing. This includes a Mikveh for the Jewish ritual
bathing rites; facilities for the
Islamic cleansing ritual of Wudu;
facilities for the Christian rites of Baptism, and additionally.
O
you who believe, forbid not the (benevolent) things which Allah has made lawful
for you and exceed not the limits.
Surely Allah loves not those who exceed the limits.
Sura 5:87
अΣO אن冬宮 Comment: Within all activity, moderation is
beneficial. Our अΣO אن冬宮 cultivates a culture of cooperation,
harmony, and moderation, whereby we trust each other sufficiently, so that
hoarding our material provisions from each other is unnecessary; and so that we are able to proficiently
cooperate and build with each other.
The
duty of the Messenger is only to deliver the message. And Allah knows what you do openly and what
you hide.
Sura 5:99
अΣO אن冬宮 Comment: Our responsibility is simply to remain True
to our respective understanding of the Truth.
And we deliver this message through our respective thoughts, words, and
actions. And our responsibility is
fulfilled simply within this. Thus,
within our अΣO אن冬宮, we allow our
thoughts, words, and actions to serve as the strongest representations of our
respective traditions and communities;
and we abstain from unduly judging, admonishing, and proselytising to
members of our
अΣO אن冬宮 who are from different traditions and
communities. We heed the guidance of the
Righteous Mountain.
The
Beneficent
Taught
the Quran
(Allah)
created man,
Taught
him expression.
The
sun and the moon follow a reckoning,
And
the herbs and the trees adore (Allah).
And
the heaven, (Allah) raised it high, and (Allah) set up the measure,
That
you may not exceed the measure,
And
keep up the balance with equity, nor fall short in the measure.
And
the earth, (Allah) has set it for (Allah’s) creatures;
Therein
is fruit and palms having sheathed clusters,
And
the grain with its husk and fragrance.
Which
then of the bounties of your Lord will you deny?
Sura 55:1 – 13
अΣO אن冬宮 Comment: We are part of the miraculous creation of
the Universe, that continues to be manifested, even within our respective
temporal lives. Our अΣO אن冬宮 cultivates a
harmony between nature, sentient beings, and technology, particularly through
modesty and moderation. He are humbled
by the vastness of the natural Universe, yet we are mindful in how much we
consume and return to the natural Universe.
Our अΣO אن冬宮 also cultivates a
harmony between the material, social, and spiritual experiences and cohesion
that we respectively maintain.
And
the earth—We have spread it out and made in it firm mountains and caused to
grow in it of every suitable thing.
And
We have made in it means of subsistence for you and for him for whom you
provide not.
And
there is not a thing but with Us are the treasures of it, and We send it not
down but in a known measure.
And
We send the winds fertilizing, then send down water from the clouds, so We give
it to you to drink; nor is it you who
store it up.
And
surely it is We, Who give life and cause death, and We are the Inheritors.
Sura 15:19 – 23
अΣO אن冬宮 Comment: We exist within a symbiosis with our
natural environment. We are sustained by
water, Sunshine, Earth, vegetation, minerals, resources, family members,
friends, and additionally. And through
our अΣO אن冬宮, we strengthen the
harmony of this connexion and interdependence.
We are mindful regarding how our natural environment, water, Sunshine,
Earth, vegetation, minerals, resources, family members, friends, and
additionally, are sustained by ourselves;
and we recognise our responsibilities therein. We humbly accept and maintain this
responsibility.
And
the servants of the Beneficent are they who walk on the earth in humility, and
when the ignorant address them, they say, Peace!
Sura 25:63
अΣO אن冬宮 Comment: Amidst the scrutiny, the criticisms, the
hostility, the uncooperation, and additional challenges that we experience
through interaction with others, we maintain our positive and compassionate
resolve and beliefs. The Buddha teaches
how a spiritually awakened man is unshaken by the travails that are experienced
within this temporal Realm, like a drop of water cascading from the petal of a
lotus flower. The cultivation of
equanimity establishes an increased imperviousness to the aggressions of
others. Instead, we are able to better
understand the nature of suffering that prompts such aggression, and
increasingly alleviate such suffering.
The genuine goal and work of our अΣO אن冬宮 is to perform Tikkun Olam (healing of the
Universe) and to alleviate Dukka (suffering), as this is experience throughout
the Universe, and particularly within our Cuyahoga area, and amongst our
respective communities. We humbly engage
within this work and this goal, continually greeting individuals with “Salaam,”
and “Love and Peace.”
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