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Hearts That Changed Beat2 PDF
Hearts That Changed Beat2 PDF
With the advent of 21st century, scientific endeavors have challenged the conventional thought so as to
what extent possibility is possible. The height of human intellect is nowhere exhausting. This era, aka age
of Globalization and Technology, has witnessed a hyperbole of materialism.
Research and experimentation have delineated the social and moral codes evolved over centuries-the
history of which is as old as evolution of human civilization itself.
The way I put it- plethora of opinions, ideologies and social labels sometimes not less than taboo, is
somehow consequence of the modern thought. As I apprehend, the red light signal has to be set soon.
Only this, however, can restrain the mad bull of materialism. The momentum trends themselves are
alarming.
Adding to it is the engraving psychological perversion. In most sections of this century, man is assuming
God himself (not to mention anti-theism by virtue).
Several authors have claimed similar thoughts. For instance the Clash of Civilizations and The Meaning of
21st Century by James Martin.
In addition, various historical accounts and eastern spiritual schools hold the similitude.
Hence, it shall be true to say that the contemporary world poses a new challenge to conventional
scholarship. Spirituality and realistic view of life have to survive. Otherwise, the intellectual freedom will
become a lullaby.
However, in this jet stream life, demagogue of traditionalism, the pursuit to discover, the peaks of
success and yet abyss of failure, human mind is faced to a question. A question that seeks purpose in
himself and that behind his creation. It is a question that writhes him for his Originator and inner peace.
I feel obliged to say that the modern man has a far intensified thirst to actualize reality. Accomplishing
that is his only destiny.
Psychology of Transformation
Hubert Benoit in his treatise, The Zen and Psychology transformation: The Supreme doctrine, has
attempted to answer deep questions encroaching life, merging the western psychology and
metaphysics. In his illustrations, he makes comparison of Oriental and Zen thoughts every now and then.
According to his analyses, it is these two orders that lay emphasis on stimulating the true potential of
men and women.
In review of his The Supreme Doctrine, the editor of goodreads has to say:
The Supreme Doctrine applies the essence of Oriental Wisdom to the pursuit of self-knowledge and
transcendence. The first step in a holistic psychology is to begin examining the true state of man rather
than his aberrations. In so doing, we can give new direction and purpose to our lives.
The author does not advocate conversion to Eastern thought, but rather an integration of East and
West, wherein Western psychological thinking and reasoning can be enriched and clarified by Oriental
wisdom.
Referring to the Gnostic path (magazine), gnosis presents another faculty whereby self-paradigm can
experience a fundamental shift.
The underlying purpose of this discipline, as it comes in the text, is not to satisfy ones curiosity or
express a mystical vanity. The very essence is a transformative effect on psychology that changes the
entire world view of man.
Referring to the psychology of change, Dr. Marcia Daszko and Dr. Sheila Sheinberg demarcate fine lines
between its types i.e. change can be transitional, traditional or transformation. Our concern here,
however, is restricted to the last one.
In the article titled, SURVIVAL IS OPTIONAL: Only Leaders with New Knowledge Can Lead the
Transformation, Dr. Sheila defines:
Transformation is the creation and change of a whole new form, function or structure. To transform is
to create something new that has never existed before and could not be predicted from the past.
Transformation is a change in mindset.
According to both scholars:
Transformation occurs when leaders create a vision for transformation and a system to continually
question and challenge beliefs, assumptions, patterns, habits and paradigms with an aim of continually
developing and applying management theory, through the lens of the system of profound knowledge.
Transformation happens when people managing a system focus on creating a new future that has never
existed before, and based on continual learning and a new mindset, take different actions than they
would have taken in the past
Similarly, they put forth following guide for successful transformation.
Success = A x V x M x L x I
A= Awakening
V= Vision
M= Method
L= Learning
I = Integration
However the whole process of change may fail. The article throws light on following cause:
Transformation fails when there is a lack of leadership with profound knowledge, vision and courage.
Transformation demands all of these elements. The personal journey of transformation can be both
frightening and exhilarating. It demands energy and a deep commitment to learning and significant
change.
Nevertheless, the whole verdict of change may lose its case when solid grounds of genuine objectivity
cease to be. For this purpose, the need of change should be defined in first place.
So, supporting the case, Dr. Marcia Daszko says:
We must transform, not merely change or improve if we are to create a viable future. It will take
leadership with profound knowledge and courage to have the stamina and commitment that
transformation requires. It is not easy, but is critical to the health of our families and global society.
Transformation is not for the other person to do, but for every individual i.e. to take personal
responsibility to help create new futures, to ask questions, to take risks, and to make a difference.
Psychology of change entails various other theories and phenomena. For instance, transpersonal
psychology and spiritual transformation. Pargament and Paloutzian have also presented their
interpretations of these terms. Besides, The Metanexus Institute in New York has sponsored scientific
research on spiritual transformation. However, this complexity goes beyond the scope of our concern.
So far, various dimensions of change on individual and collective level have been discussed. The prime
factors of it being the search for meaning and reality of life.
This brings me to the next level of discourse.
Motivation and transformation are inseparable. Both assume the sequence of cause and effect. For this
purpose, I would refer to the research paper of Miss Alizi Alias and Mohamad Zaki Samsudin
(Department of Psychology, International Islamic University, Malaysia). Their study entitles Psychology
of Motivation from an Islamic Perspective [4].
The paper has brilliantly exhumed the sources of motivation from the most basic factors to the most
advanced needs of human self. It encompasses the urge to self-actualization and realization of God. It
makes an evaluation of contemporary theories of motivation. Codifying the ideas, it provides the
understanding to psychology of transformation. This is our goal.
According to modern research, a role model is as necessary to human life as water, air and oxygen. It
caters for the human psychological, emotional and spiritual needs. It adds purpose to human existence
i.e. the sense of being worthy which is central to human thought.
So often do we find role models in the forms other than humanoid i.e. trends, fashion, fraternities,
ideologies, fantasies etc. The key note, however, is the affiliation to the model and consequent
transformation. Nonetheless, the notion of motivation to follow is an essence to this doctrine.
If Allah grants me a life so long to see you, then I will be right next to you.
I will go with you wherever you go. If any enemy comes to fight against you, I will fight against him. I will
protect you from every harm.
After writing the letter, he buried it under the house and asked that it should be given to the Prophet.
When the Prophet S.A.W arrived in Medina, from the children of Tuba, was a close companion of the
Prophet and he accepted Islam.
A narration mentions:
When he arrived in Medina, he stated I will stay wherever my camel stops. The camel stopped at the
house of Abu Ayub Ansari who was the descendant of Tuba. He passed the piece of poetry to Prophet
S.A.W.
Muadh Ibn Jabal (R.A.)
One of the 70 people who came for allegiance of Aaqabah, was this young boy- Muadh Ibn Jabal. He was
one of the very close companions of the Prophet. Narrators have described him of having a very
youthful and bright face. When he was silent, people would be in awe, because he was a pious man.
When he would speak, everybody would listen.
Muadh Ibn Jabal was special to the Prophet from the first day. This was the companion whom the
Prophet S.A.W grabbed and said: I swear by Allah, oh Muadh! I love you. And he repeated it again and
again.
Similarly, in many traditions, the Prophet expressed his love for Muadh R.A.
He had an upper hand on the people of Yemen. So the Messenger chose him as the teacher to go there
and preach people about Islam.
And the day came when Muadh ibn Jabal was leaving Medina. The Prophet walked with him from the
masjid to the outskirts of the city (today this place, is called the gate of Medina). At this very moment,
Prophet turned and looked at him. They had a very beautiful conversation. This was quality time Muadh
spent with Rasoolullah at a personal level.
The feeling Muadh had that time cannot be imagined. He was going hundreds of miles away from
Medina, away from his beloved. The companions could not bear a morning without Rasool Ullah, let
alone thousands of miles and years.
Prophet said: Oh Muadh! We will not meet again after this year. When you return, what you will find
will be my masjid and my grave.
At this Muadh began to cry. He asked: Oh Messenger! Is this the last time that I will see you? Is this it?
And the Prophet S.A.W began to cry knowing that he will never see Muadh again.
When Muadh got onto his ride, he cried throughout his journey to Yemen. He knew that the eyes Allah
had bestowed him had seen Rasoolullah for the very last time.
Ibn Latif, a famous physician comments that Salahuddin died like a great mentor. He was loved by allgood, bad, Muslims and non-Muslims. He left behind just one dinar, 47 dirhams, an armor and a horse.
He died at fajr (time before dawn) and was taken out at zuhr (right after noon). Money had to be
collected for his funeral.
It was written on his tomb:
Oh Allah! As his final victory, open for him the gates of heaven.
Viewing these incidents from the scope of modern psychology and bringing up a rational interpretation
is yet not possible.
Umar Ibn Al-Khattab (R.A.)
Umar R.A was one of the closest companions of the Prophet and second caliph of Islam. When he was
passing away, a man came into his gathering and started praising him. Abdullah Ibn Abbas also came in.
Umar was in tears saying By Allah! If I could leave this world with nothing against me and nothing for
me, I would be happy. These was his words even after all he had achieved. Abdullah Ibn Abbas said:
Oh leader of the believers! When Prophet S.A.W left this world, he was pleased with you. No two
Muslims differed regarding you caliphate and everybody was happy with you. Umar R.A. replied, I
know, but this is the matter which concerns me. Oh Abdullah! Make me sit up. And held the shoulder
of Ibn Abbas and asked him: Will you bear witness for me on the Day of Judgment? And he replied
Yes. I will bear testimony for you.
And narrations mention that, Umar was lying in the lap of his son, Abdullah and he was kissing his
fathers forehead.
Umar R.A asked him to place his cheek on the ground and said:
If Umar is destined for heavens, then the pillow of heaven is softer than your thigh. And if Umar is
destined for hell fire, then you do not want a hell bound person on your thigh.
His words while addressing his family to be moderate in his shroud are worth mentioning. He said:
If Allah has destined Jannah for me, he would bless me with what is better than this. And if Allah has
destined Jahannam for me, he would strip me of it
And he went on giving instructions about his grave.
At last, he sent his son to Ayesha (R.A.) seeking permission to be buried next to the Prophet (S.A.W). On
hearing this, she started crying and said:
I reserved that place for myself because on one side was my husband and on other was my father. But I
give this place to Umar.
Upon knowing this, he said I had no wish greater than that.
This account of his final moments points various things about sahaba in general and his personality in
particular.
Hasan, Hussain, Ali and Muhammed Ibn Talha (may Allah be pleased with them all) buried the body and
Amrita mentioned: When I and Ayesha returned from hajj, we saw the Quran on which the blood of
Usman had fallen. It was over the ayah:
Allah will suffice you (against them) (8:64)
And she swore:
By Allah! Each one of the rebels died a disastrous death.
The same night, as Husain R.A. mentioned, he dreamt Prophet of Allah worried and there were Hazrat
Abu Bakr (R.A.) and Umar (R.A.) with him. Then came Usman (R.A.) and he asked the Prophet:
Oh Messenger of Allah! Ask these people! For what sin did they butcher me like a cow?
As soon as he uttered these words, the throne of Allah began to shake and two streams of blood came
down.
He truly loved the Prophet. Regarding him, the Prophet (S.A.W) said:
Every Prophet will have a companion in Jannah and my companion will be Usman.
Bilal (R. A.)
He was a freed slave who faced severe torture for his acceptance of Islam. However, nothing could turn
him away from the followership of the Messenger. Till his last breath, he manifested extreme regard and
association with him.
Bilal (R.A.) gave adhan (call to prayer) and saw that Prophet S.A.W was not there. So he went to call him.
He saw the Prophet in his final moments and become conscious and unconscious. To this, he exclaimed,
What Grief! I wish my mother had never given me birth or that I had died before seeing this day.
The narrations mention that Prophet S.A.W had passed away. But his body had still not been buried. It
was time and Bilal (R.A) had to give adhan. He reached:
Asha-hadu anna Muhammadan- RasullAllah i.e.
We bear witness that Muhammad is the Prophet of Allah.
This brought him back the memory Often at this line, Prophet S.A.W would come out of his house that
was adjacent to the mosque. And now he looked aroundand he was not there.
Narrations mention that Bilal began to choke. He started crying and all those around him were crying.
For the next three days, he tried to give adhan. Every time he would reach:
Asha-hadu anna Muhammadan- RasullAllah
He would choke.
Then he went to Abu Bakr and said:
I cant bear to remain in Medina without the Prophet S.A.W. Please allow me to leave, and do Jihad. I
heard the Prophet S.A.W mention the virtue of Jihad.
Abu Bakr replied:
O Bilal! Dont go. I need you.
To this, he answered:
If you freed me for yourself, then keep me. If you freed me for the sake of Allah, then let me go.
And Abu Bakr allowed him to leave.
One night, Bilal (R.A.) had a dream. He saw Messenger of Allah, and he said:
What is it Bilal that you dont visit us?
As he woke up, he rushed to Medina and laid down on the grave of the Prophet, remembering him.
Meanwhile, Hassan and Husain came and asked Bilal to give the adhan. It was the request of the
grandchildren of the Prophet, so he could not refuse.
Narrations mention that as he called out for the prayer, Medina erupted. For it brought back the
memory of the time of the Rasool ullah. Men and women were ripping their clothes and tearing out
their hair.
Bilal then tried to remain in Medina. But everywhere he looked, he missed the Prophet S.A.W. He could
not bear it, so he left.
Then came the occasion of conquest of Masjid Al-Aqsa.
The patriarch said:
I will give key only to Umar Ibn al-Khattab.
So Umar (R.A.) travelled all the way from Medina to Jerusalem. All the companions of the Prophet were
present there. They requested Umar to ask Bilal to give adhan.
Narrations mention that while Bilal was giving the adhan and he reached:
Asha-hadu anna Muhammadan- RasullAllah;
The beards of Sahaba, when they embraced Islam were black and now they were grey, became
drenched with tears. They even had to console Umar Ibn al-Khattab. The adhan reminded them of being
in company of the Prophet S.A.W.
This was Bilals virtue. He gave adhan in all three of the holy places i.e. Makkah, Medina and Masjid alAqsa.
He passed away in the 20th year of Hijrah. And whilst his soul was separating his body, he said to his
wife:
Do not cry. Why do you weep! I am looking forward to see my master, the Prophet and other
companions after such a long separation. If Allah wills I shall meet them all tomorrow."
And he passed away the following day.
He was buried in Damascus, near Bab-as-Sagheer. He was a man destined for heavens.
Conclusion:
The anecdotes of the companions and great heroes of Islam, reflect in their nature a very vibrant love
for the Prophet S.A.W. The incidents and figures quoted, however, cannot do justice to the depth of
topic. What is not mentioned yet, are the feats of great women of Islam. History has never witnessed
such an extent of association of a people (children, youth, elders, men and women) with their leader.
The change beginning from liberation of hearts reformed the entire society. And yet, it encompassed
the entire history.
Nevertheless, it has provided a sketch of the psychological and spiritual state these personalities
manifested. Their transformation is yet another mystery to modern science.
The theories of transformation and motivation are yet remote to picture the individual transformations,
thus, highlighted.
In words of Sir Ubaid Ullah Jamil, the answer to this is not faculty of a single discipline. It is a notion
where Psychology merged with Eastern Spirituality can bring about the verdict.
Similar rulings have been pointed out by Hubert Benoit in his various books on psychology.
However, the point to be noted is the pivot of all conjectures on the subject i.e. intuition.
All the theories refer to this as one of the primary elements of change. And this is the cross I build my
model on.
Since the western psychology is yet in the embryonic phase. What it has neglected so far is the
spiritual dimension of man. Complimenting, yet to their inability of comprehension, is the secular
mode of research.
Nevertheless, the intuition, I mentioned, is a clue that might solve the riddle.
The western psychology is yet incapable of explaining the extent of transformation and motivation of
these heroes of Islam. An entirely different perception is a requisite for it.
Despite all this, the matter of greater concern for Islamic scholarship is how transformation can be?
This explains the prime objective of Islamic spirit i.e. liberation of man. This in itself implies to
subservience of one God.
We find this spirit in lives of all the illustrious figures of Islam. Understanding and replicating that, we
might can produce a generation similar to our legendary ancestors.
The only model that is applicable here, in my perspective, is that presented by Dr. Marcia Daszko and Dr.
Sheila Sheinberg.
After the declaration of faith, their hearts changed. There was a new rhythm to which they beat. There
was a purpose for which they spent their lives. And all of this was derived from their extreme inspiration
and affiliation with the Prophet.
Hence, the transformation brought about by the Prophet had a leadership of profound knowledge, a
vision, systematic approach and a purpose of creating better future for humanity.
References:
Men around the Messenger Khalid Mohammed Khalid, Wikipedia