Does anyone know the significance of the gesture we do with our hands while reciting the salwaat ?(i.e Running the palm of the hand across the face)
Also , why are the tasbih beads in multiples of 11? And what is the right way to say a Tasbih, counting every bead for every name? Why do some people rotate the tasbih really fast?
They sound like silly questions, but I've always been curious.
I'd sure appreciate a reply.
Gesture
Ya Ali Madad,
The reason why we do the hand gesture that way when reciting salwat is because you are touching the ground and then your entire face demonstrating that you are from dust and will become dust after death. Essentially it is the notion of "ashes to ashes and dust to dust."
For the tasbih recitation question regaurding the counting of 11, 33, and 100 I believe it is just for keeping the jamath on track so that everyone is together in the recitation of a tasbih.
For myself, I never count because Mowla blesses me without counting. I feel that if you count the number of times you recite his name and then after a certain number stop, then it doesn't show your unconditional affection towards Mowla. Your should always remember him without quantity.
Saas usaas samran karle,
Heerus Havas saab choor.
Haq bina saab heerus havas hai
Tu haq se mohobaath joor.
May Mowla bless you and enlighten your soul[/u][/b]
The reason why we do the hand gesture that way when reciting salwat is because you are touching the ground and then your entire face demonstrating that you are from dust and will become dust after death. Essentially it is the notion of "ashes to ashes and dust to dust."
For the tasbih recitation question regaurding the counting of 11, 33, and 100 I believe it is just for keeping the jamath on track so that everyone is together in the recitation of a tasbih.
For myself, I never count because Mowla blesses me without counting. I feel that if you count the number of times you recite his name and then after a certain number stop, then it doesn't show your unconditional affection towards Mowla. Your should always remember him without quantity.
Saas usaas samran karle,
Heerus Havas saab choor.
Haq bina saab heerus havas hai
Tu haq se mohobaath joor.
May Mowla bless you and enlighten your soul[/u][/b]
-
mehermacchi
- Posts: 3
- Joined: Fri Dec 30, 2005 3:59 pm
The 33 times tasbih that is recited in Jamat Khana has been prescribed by Mowlana Hazar Imam.karimqazi wrote:Ya Ali Madad,
The reason why we do the hand gesture that way when reciting salwat is because you are touching the ground and then your entire face demonstrating that you are from dust and will become dust after death. Essentially it is the notion of "ashes to ashes and dust to dust."
For the tasbih recitation question regaurding the counting of 11, 33, and 100 I believe it is just for keeping the jamath on track so that everyone is together in the recitation of a tasbih.
For myself, I never count because Mowla blesses me without counting. I feel that if you count the number of times you recite his name and then after a certain number stop, then it doesn't show your unconditional affection towards Mowla. Your should always remember him without quantity.
Saas usaas samran karle,
Heerus Havas saab choor.
Haq bina saab heerus havas hai
Tu haq se mohobaath joor.
May Mowla bless you and enlighten your soul[/u][/b]
The others are from our Sufi brethren. It brings discipline and form into our practice of tasbih, reciting something a certain number of times has trancelike qualities, enducing a higher state of mind.
Shams
I am not sure if that is true because I have counted 11 in some JKs and 33 in others.ShamsB wrote: The 33 times tasbih that is recited in Jamat Khana has been prescribed by Mowlana Hazar Imam.
Shams
I think it has to do with the 99 names of Alhah and there is one more thing that needs correction is that there are 101 beads in the tasbi plus one is a crown bead and two smaller crowns the 34th and the 68th one. Just incase you pick one can count just remember at many times the tasbi breaks and put back to gather with one or two missing.
Now to get back to the hand gesture:
As in many cultures there are various hand gesture representing few very common gestures unique and specific as sign, the one you are referring to is called I bear witness, Aush hud un, by putting your hand over your eyes and coming down to your chin. There have been various other regions where folks will bring their hand on top of another or on to the floor, just fluff. There is another one where the right index finger is raised, representing one God.
Now, we all know the two most common American gestures, thumbs up but interpreted differently for many years in Asia as being bad but the American concept has prevailed as seen in very recent pix of the Imam at AKU. And the other more negative gesture is the middle finger.
Winking one eye is more universal. A-Ok, is the thumb and the index finger making an “O” and the remaining three making a “k”.
In Russian where drinking is more common the gesture is to flicking your right index finger on to you right side of your neck right next to your Adam’s apple (twice).
Similarly the drinking influence of Russia to Poland where the gesture is slightly different, hold your right hand just as if you were about to solute someone with the whole hand, fingers & thumb together straight, and bring it to your neck in a chopping manner where your pinky is closest (touches) your neck (twice).
Similar to the American middle finger meditation regions use left placed in the inside of your right elbow and bringing the right arm up with a fist. In Italy you’d use your right hand fingers under your chin (palm face-down) and flicking all four fingers outwards.
TASBEEH (ROSARY)......"notes" from Abualy A. Aziz
(Pages 53 and 54...<Book>Ismaili Tariqah...Part II (2005).....)
The literal meaning of this word is "to repeat constantly."
A tasbeeh is rosary and called "maala" in Hindi.
Tasbeeh is used for the remembrance of God.
The size of tasbeeh may contain 33 or 101 beads in our Tariqah.
In our Tariqah the tasbeeh of 101 beads is used since time immemorial.
These represent the Personal Name of Allah, 99 Divine Attributes and
the Holy Name of Mohammed.
On the auspicious occasion of the Platinum Jubilee, Mowlana Imam
Sultan Mohammed Shah had graciously distributed about one
hundred tasbeehs to the leaders of the East African Jamat.
All the tasbeehs, without exception, had 101 beads each.
The smallest tasbeeh in our Tariqah is that of 14 beads
(the symbolic figure of seven heavens and seven earths mentioned in the Holy Quran,) Prescribed by our Holy Pir and Imam Aga Ali Shah.
A tasbeeh is needed to keep a physical count of the repetition in our holy Dua and during majlis.In fact the remembrance of Allah does not need a material tasbeeh in hand; one can remember Him mentally without a tasbeeh.Even so, various faiths require a count for certain prescribed prayers.
I have listed, at the end of this book,some of the tasbeehs suggested by our Imams and Pirs.
A tasbeeh is not just a convenient tool for counting, it also inspires a person psychologically to fulfill his religious duty. Every Ismaili mureed is asked to keep a tasbeeh with him or her all the time.Our Holy Hazar Imam said:
...So carry with you the memory of Allah, of your faith and even if you cannot come to Jamatkhana everyday, keep with you your Tasbih and call the name of 'Allah' or the name of 'Ali' and make sure that everyday there is in your mind the presence of your faith in your heart and in your soul, because that, in itself, is a prayer.
......Chicago, U.S.A. (Thursday, November 6, 1986)
----------
..let the men carry in their suits a Tasbih, let the women carry in their bags a Tasbihr and when you have a moment call the name of Allah or Muhammad or Ali for that in itself is a search, .........
.....Sydney, Australia. (Saturday, January 3, 1987.)
--------
...Tasbih will give you a sense of happiness, a sense of inner strength, a sense of practice of the faith which you will find will make up for the fact that you are under time pressure and you are busy. Most women have bags, most men have pockets, they are both very well equipped to hold a Tasbih.
.....Lisbon, Portugal.(Friday, April 10, 1987.)
(Pages 53 and 54...<Book>Ismaili Tariqah...Part II (2005).....)
The literal meaning of this word is "to repeat constantly."
A tasbeeh is rosary and called "maala" in Hindi.
Tasbeeh is used for the remembrance of God.
The size of tasbeeh may contain 33 or 101 beads in our Tariqah.
In our Tariqah the tasbeeh of 101 beads is used since time immemorial.
These represent the Personal Name of Allah, 99 Divine Attributes and
the Holy Name of Mohammed.
On the auspicious occasion of the Platinum Jubilee, Mowlana Imam
Sultan Mohammed Shah had graciously distributed about one
hundred tasbeehs to the leaders of the East African Jamat.
All the tasbeehs, without exception, had 101 beads each.
The smallest tasbeeh in our Tariqah is that of 14 beads
(the symbolic figure of seven heavens and seven earths mentioned in the Holy Quran,) Prescribed by our Holy Pir and Imam Aga Ali Shah.
A tasbeeh is needed to keep a physical count of the repetition in our holy Dua and during majlis.In fact the remembrance of Allah does not need a material tasbeeh in hand; one can remember Him mentally without a tasbeeh.Even so, various faiths require a count for certain prescribed prayers.
I have listed, at the end of this book,some of the tasbeehs suggested by our Imams and Pirs.
A tasbeeh is not just a convenient tool for counting, it also inspires a person psychologically to fulfill his religious duty. Every Ismaili mureed is asked to keep a tasbeeh with him or her all the time.Our Holy Hazar Imam said:
...So carry with you the memory of Allah, of your faith and even if you cannot come to Jamatkhana everyday, keep with you your Tasbih and call the name of 'Allah' or the name of 'Ali' and make sure that everyday there is in your mind the presence of your faith in your heart and in your soul, because that, in itself, is a prayer.
......Chicago, U.S.A. (Thursday, November 6, 1986)
----------
..let the men carry in their suits a Tasbih, let the women carry in their bags a Tasbihr and when you have a moment call the name of Allah or Muhammad or Ali for that in itself is a search, .........
.....Sydney, Australia. (Saturday, January 3, 1987.)
--------
...Tasbih will give you a sense of happiness, a sense of inner strength, a sense of practice of the faith which you will find will make up for the fact that you are under time pressure and you are busy. Most women have bags, most men have pockets, they are both very well equipped to hold a Tasbih.
.....Lisbon, Portugal.(Friday, April 10, 1987.)
I was reading an article yesterday on the significance of the Lent and it struck me how some of their rituals find resonance in our faith and add to their perspective - a strength of pluralism....karimqazi wrote:Ya Ali Madad,
The reason why we do the hand gesture that way when reciting salwat is because you are touching the ground and then your entire face demonstrating that you are from dust and will become dust after death. Essentially it is the notion of "ashes to ashes and dust to dust."
Excerpt:
"Lent offers one answer to today’s new reality. The season begins with the word “Remember,” uttered as a blot of ashes is smudged on the forehead. Remembering the transience of life — ashes to ashes, dust to dust — remains the essence of the observance. This year, I received my ashes at the Catholic church across the street from Harvard University, where the basilica was surprisingly overflowing with hundreds of undergraduates — a privileged elite attending to what every person has in common, and wants ordinarily to deny.
All things are passing; this is the unsettling fact from which, during normal times, we’ve tried to escape by acquiring money and spending it. A consciousness of our own mortality — made more acute by material worries — reminds us of what matters most in life, including intimations, however they come, of what lies beyond, whatever it is."
http://www.nytimes.com/2009/04/11/opini ... ll.html?em
http://4ilmblog.wordpress.com/2009/05/2 ... stions-40/
Q. Would you kindly explain the different gestures during the recitation of the Dua’?
A. During the recitation of the Dua’ the way we raise the hands with open palms is the sign of the expression of our dependence and indigence in the presence of God.
To prostrate at the end of each part of the Dua’ implies that the faithful servant is very humble. It also means that he is created from dust and physically he is going to go back to dust. It also means that in the Prophet’s time it was obligatory to obey the Prophet, whereas in the Imam’s time it is obligatory to obey the Imam of the time, because the ta’wil of prostration is obedience to the Prophet and to the Imam in their respective times. (See Wajh-i din, Discourse 19).
When the holy Dua’ is completed with all its parts, before the last prostration the hands are clasped whilst saying “shah-didar”. The ta’wil of this is that the didar of the Imam of the time, which is the mazhar of the divine didar and which is done with the companions on both right and left sides, is that the concept of the holy didar of the king of religion existed in the time of Prophethood and is also in the time of Imamat, for the ta’wil of the right is the Prophet and that of the left is the Imam. Also, in saying shah-didar to both sides, it is said in the language of wisdom that you should accept and attain both the physical and spiritual didar of the king of religion. The ta’wil of the right is the batin (esoteric aspect), which is the rank of the Prophet, and the ta’wil of the left is the zahir (exoteric aspect), which is the rank of the Imam.
After this, while reciting kalimah-i shahadat, the mu’min indicates that may both afaq (the physical world) and anfus (the spiritual world) remain witness that he testifies to the divinity of God, may He be exalted, the Prophethood and the messengership of Hazrat-i Muhammad(s) and the walayat and imamat of Hazrat-i `Ali(c); for to touch the earth in this manner means to call to witness the physical world and to touch the face means to call to witness the spiritual world, as it is alluded in the Qur’an in verse (18:51).
Also another ta’wil of this is that the mu’min coming to this world bore witness to God, the Prophet and the true Imam. Then acting accordingly, he sought the favours and blessings of both religion and the world, because touching the earth means to come to this world and passing the hand over the face, means to seek favours and blessings.
Finally, “Hayy-i zindah” and “Qayyam-i payindah” are recited to the right and left sides. The supreme wisdom in this action is about the two supreme Names of God “al-Hayy” (Everliving) and “al-Qayyum” (Everlasting) mentioned in the Qur’an, in verse 2:255, in which in the language of wisdom it is said that God’s supreme Name, “al-Hayy” is alive, present and living in this world and His supreme Name “al-Qayyum” is also ever lasting in this world. And these two wisdom-filled indications are to the Imam of the time.
Q. Would you kindly explain the different gestures during the recitation of the Dua’?
A. During the recitation of the Dua’ the way we raise the hands with open palms is the sign of the expression of our dependence and indigence in the presence of God.
To prostrate at the end of each part of the Dua’ implies that the faithful servant is very humble. It also means that he is created from dust and physically he is going to go back to dust. It also means that in the Prophet’s time it was obligatory to obey the Prophet, whereas in the Imam’s time it is obligatory to obey the Imam of the time, because the ta’wil of prostration is obedience to the Prophet and to the Imam in their respective times. (See Wajh-i din, Discourse 19).
When the holy Dua’ is completed with all its parts, before the last prostration the hands are clasped whilst saying “shah-didar”. The ta’wil of this is that the didar of the Imam of the time, which is the mazhar of the divine didar and which is done with the companions on both right and left sides, is that the concept of the holy didar of the king of religion existed in the time of Prophethood and is also in the time of Imamat, for the ta’wil of the right is the Prophet and that of the left is the Imam. Also, in saying shah-didar to both sides, it is said in the language of wisdom that you should accept and attain both the physical and spiritual didar of the king of religion. The ta’wil of the right is the batin (esoteric aspect), which is the rank of the Prophet, and the ta’wil of the left is the zahir (exoteric aspect), which is the rank of the Imam.
After this, while reciting kalimah-i shahadat, the mu’min indicates that may both afaq (the physical world) and anfus (the spiritual world) remain witness that he testifies to the divinity of God, may He be exalted, the Prophethood and the messengership of Hazrat-i Muhammad(s) and the walayat and imamat of Hazrat-i `Ali(c); for to touch the earth in this manner means to call to witness the physical world and to touch the face means to call to witness the spiritual world, as it is alluded in the Qur’an in verse (18:51).
Also another ta’wil of this is that the mu’min coming to this world bore witness to God, the Prophet and the true Imam. Then acting accordingly, he sought the favours and blessings of both religion and the world, because touching the earth means to come to this world and passing the hand over the face, means to seek favours and blessings.
Finally, “Hayy-i zindah” and “Qayyam-i payindah” are recited to the right and left sides. The supreme wisdom in this action is about the two supreme Names of God “al-Hayy” (Everliving) and “al-Qayyum” (Everlasting) mentioned in the Qur’an, in verse 2:255, in which in the language of wisdom it is said that God’s supreme Name, “al-Hayy” is alive, present and living in this world and His supreme Name “al-Qayyum” is also ever lasting in this world. And these two wisdom-filled indications are to the Imam of the time.
Pertinent articles from The Concise Encyclopedia of Islam by Cyril Glasse.
Rosary (subhah, pi. subuhat; or misbafyah, pi. masa-bih). The rosary in Islam is made up of 99 beads, the number of the Names of God. The Name Allah is represented by the alif, or the piece in which the two threads ot the rosary are joined together. The most common subdivision is into three sections, each of 33 beads, but other subdivisions exist depending upon the litanies (aurad, sing, wird) which are to be recited. Such litanies are used particularly in Sufi orders, although some are in general use. Various formulas including the shaha-dah ("There is no God but God"), the hamdalah ("Praise be to God"), the tasblh (subhana' Uah; "God be Glorified"), or phrases from the Koran, form the recitation of the rosary which is essentially a means of concentration. The systematic repetition of the same words fixes them, or their idea, in a moment outside the flow of time, reinforcing concentration.
Because the Prophet himself used his fingers to keep count of recitations, moving the thumb across the finger-joints of one or both hands, typically to count out formulas recited 33 times after the end of the prayer (Salah), the Wahhabis opposed the use of the rosary as an innovation, even though it had been used for a long time in Islam. Its use is so deeply established, however, that opposition is rarely heard today.
The members of some Sufi orders wear a large rosary around their necks as a sign of their commitment. The widespread habit of the Turks, and some other Islamic peoples, of carrying a rosary in the hand at all times, ostensibly as a mnemonic device to encourage constant remembrance of God, was taken up in the Balkans as a profane custom of busying the fingers to pass the time which led to the unfortunate expression "worry beads".
Wird (pi. awrad). A series of Koranic formulas, each recited usuallv a hundred or more times, which constitute a daily religious exercise of concentration, at morning and evening. These are used by the Sufi congregations (turuq), and by others as well. The style and formulae of the awrad vary greatly but often include an asking for forgiveness (istighfar), a prayer on the Prophet, and the shahadah. Sometimes other Koranic excerpts are used such as a-la bi-dhikri-'Llahi talma'innu-l-qulub ("Is it not in the remembrance of God that hearts find rest?"; 13:28).
There is a famous HadTth: "My heart is clouded until I have asked God's forgiveness seventy times during the day and the night."
Ibn 'Ata' Allah wrote:
Only the ignorant man scorns the recitation of litany (al-wird). Inspiration (al-vurid) is to be found in the Hereafter, while the litany vanishes with the vanishing of this world. But it is more fitting to be occupied with something for which there is no substitute. The litany is what He seeks from you. the inspiration is what you seek from Him. But what comparison is there between what He seeks from you and what you seek from Him?
Rosary (subhah, pi. subuhat; or misbafyah, pi. masa-bih). The rosary in Islam is made up of 99 beads, the number of the Names of God. The Name Allah is represented by the alif, or the piece in which the two threads ot the rosary are joined together. The most common subdivision is into three sections, each of 33 beads, but other subdivisions exist depending upon the litanies (aurad, sing, wird) which are to be recited. Such litanies are used particularly in Sufi orders, although some are in general use. Various formulas including the shaha-dah ("There is no God but God"), the hamdalah ("Praise be to God"), the tasblh (subhana' Uah; "God be Glorified"), or phrases from the Koran, form the recitation of the rosary which is essentially a means of concentration. The systematic repetition of the same words fixes them, or their idea, in a moment outside the flow of time, reinforcing concentration.
Because the Prophet himself used his fingers to keep count of recitations, moving the thumb across the finger-joints of one or both hands, typically to count out formulas recited 33 times after the end of the prayer (Salah), the Wahhabis opposed the use of the rosary as an innovation, even though it had been used for a long time in Islam. Its use is so deeply established, however, that opposition is rarely heard today.
The members of some Sufi orders wear a large rosary around their necks as a sign of their commitment. The widespread habit of the Turks, and some other Islamic peoples, of carrying a rosary in the hand at all times, ostensibly as a mnemonic device to encourage constant remembrance of God, was taken up in the Balkans as a profane custom of busying the fingers to pass the time which led to the unfortunate expression "worry beads".
Wird (pi. awrad). A series of Koranic formulas, each recited usuallv a hundred or more times, which constitute a daily religious exercise of concentration, at morning and evening. These are used by the Sufi congregations (turuq), and by others as well. The style and formulae of the awrad vary greatly but often include an asking for forgiveness (istighfar), a prayer on the Prophet, and the shahadah. Sometimes other Koranic excerpts are used such as a-la bi-dhikri-'Llahi talma'innu-l-qulub ("Is it not in the remembrance of God that hearts find rest?"; 13:28).
There is a famous HadTth: "My heart is clouded until I have asked God's forgiveness seventy times during the day and the night."
Ibn 'Ata' Allah wrote:
Only the ignorant man scorns the recitation of litany (al-wird). Inspiration (al-vurid) is to be found in the Hereafter, while the litany vanishes with the vanishing of this world. But it is more fitting to be occupied with something for which there is no substitute. The litany is what He seeks from you. the inspiration is what you seek from Him. But what comparison is there between what He seeks from you and what you seek from Him?
-
prince_visram
14 Bead Tasbeeh
Ya Ali Madaat Kmaherali,
I was just wondering, out of total curiosity, what has happended about the 14 bead tasbeeh? I was just wondering if they where prescribed, then why do we not use them? (I mean I have never seen such a tasbeeh ever before!)
"The smallest tasbeeh in our Tariqah is that of 14 beads
(the symbolic figure of seven heavens and seven earths mentioned in the Holy Quran,) Prescribed by our Holy Pir and Imam Aga Ali Shah."
Thanks for the informative inf from the encyclopedia above - a nice clean read and understanding.!...
- PrinceVisram
I was just wondering, out of total curiosity, what has happended about the 14 bead tasbeeh? I was just wondering if they where prescribed, then why do we not use them? (I mean I have never seen such a tasbeeh ever before!)
"The smallest tasbeeh in our Tariqah is that of 14 beads
(the symbolic figure of seven heavens and seven earths mentioned in the Holy Quran,) Prescribed by our Holy Pir and Imam Aga Ali Shah."
Thanks for the informative inf from the encyclopedia above - a nice clean read and understanding.!...
- PrinceVisram