Closeness & Thankfulness – Eid al-Fitr Khutba 2011 – Faraz Rabbani at SeekersHub Toronto – Video & Audio

SeekersHub’s Free Islamic Podcast: Eid al-Fitr Khutba – 2011:

In the first Eid khutba at SeekersHub Toronto, Shaykh Faraz Rabbani explains that the central lesson of Ramadan–learned through the fasting, prayer, recitation of Qur’an, and other spiritual acts in the month–is seeking closeness to Allah.

It is this meaning of seeking closeness that we celebrate and express thankfulness for on the day of Eid, and which we must strive to nurture past Ramadan, in all our actions of devotion & life.

It is through realizing our neediness to Allah that we can attain this closeness; and it is only through this realization that we can be truly thankful & find purpose in life.


Part I

Part II



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Eid Al-Adha 2010 Sermon – Imam Zaid Shakir

This sermon was delivered on the occasion of Eid Al-Adha (Festival of the Sacrifice). This holiday occurs at the end of the annual Hajj (pilgrimage to Mecca) in which Muslims remember and commemorate the trials and triumphs of the Prophet Abraham, upon him be peace.
 Recorded at the Muslim Community Center East Bay in Pleasanton, CA on November 17, 2010. Brought to you by Zaytuna College

Pilgrims with a Purpose: Turtles Make Hajj Too – Shaykh Hamza Yusuf Blog at Sandala Productions


Sandala Productions

There is no animal on earth, nor yet a bird on the wing, but forms communities like you. We have not neglected anything in the Book; and they will ultimately be gathered to their Lord. Those who repudiate Our signs are deaf and dumb, in the dark. God confuses whomever God wills, and places whomever God wills on a straight path.

Qur’an, Sura 6, Cattle, (38-39)

Pilgrimage is one of the profound manifestations of humanity, a materialization of our spiritual nature. The word pilgrim is from a Latin term, peregrinatio, which means “to journey about.” An early English word peregrine meant “a falcon.” Like our feathered friends, human beings also tend to flock, driven by an inner force towards a specific destination. Historically, people have always flocked to places of devotion for spiritual rebirth.

The word Hajj means “to intend a journey,” which connotes both the outward act of a journey and the inward act of intentions. In his Mufradat, Raghib says that Hajj became associated in the sacred text with visiting the House of God. From the same root, we get the derivative hujjah, which means “a proof,” and also a mahajjah, which is “a clear path that is straight.” Related to this word through the greater derivation is the word hajab, which means “to be prevented from arriving at one’s destination.” This is important in relation to those who are spiritually veiled (mahjub) by a material hijab from arriving at their true destination.

Read more:


Pilgrims with a Purpose: Turtles Make Hajj Too – Shaykh Hamza Yusuf Blog at Sandala Productions

See also: Eid Mubarak: Eid Message from SeekersGuidance

Eid Mubarak: May Allah Makes These Days of True Rejoicing – Eid Message, Reminder, and Free Gift from SeekersGuidance – mp3 of an amazing night of nasheed


In the Name of Allah, the Benevolent, the Merciful
May Allah make these days of true rejoicing
Dear SeekersGuidance students, supporters, and friends,
Assalamu alaikum wa rahmatullah,
I pray this finds you in the best of health and spirits. The teachers, managers, and SeekersGuidance team would like to wish you Eid Mubarak. We ask Allah Most High to make these days of rejoicing in the blessings of Allah, worldly and spiritual, and days of returning to Allah through recognition of these blessings.
May this be a true Eid for us, insha’Allah. The Early Muslims (salaf) would say: “True Eid isn’t for those rely wearing new clothes. Rather, true Eid belongs to those whose obedience increases.”
The root meaning of Eid is, “that which returns, time and again; and rejoicing.”
The Prophet Muhammad (Allah bless him and give him peace) said, “They are days of eating, drinking, and remembrance of God.” [Bukhari]
Making Eid a True Rejoicing & Return
Make these days of rejoicing and reconnecting with family and friends. Repair strained relationships. Visit and contact friends and family whom you have fallen out of touch with. Do this as a spiritual action, seeking the pleasure of Allah, for the Messenger of Allah (peace and blessings be upon him) mentioned that from the best of faith is mending relations.
And make these days of rejoicing and reconnecting with Allah Most High. Turn to Him in thankfulness. Turn to Him in love. Turn to Him with a sense of awe and awareness of both His Beauty and Majesty. Look at where you are in yourrelationship with Allah, and do three things: [1] resolve to leave those specific actions you do that are most odious to Allah–of the forbidden actions; [2] resolve to begin doing (or becoming more consistent in) those actions that you are most remiss in–of the obligatory actions; and [3] make a general repentance from all that is displeasing to Allah, and make a general commitment to turn to Allah in life, and to seek His pleasure through making good your submitting to Him, in accordance with the radiant, life-giving example of His Beloved Messenger (peace and blessings be upon him).


And Allah alone gives success.
Stamp - Faraz Rabbani.jpg
Faraz Rabbani
Executive Director, SeekersGuidance
on behalf of the teachers, managers, and team at SeekersGuidance



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Video: True Religion Celebrates Diversity – Eid 2010 Sermon by Imam Zaid Shakir

True Religion Celebrates Diversity – Eid 2010 Sermon by Imam Zaid Shakir

On the occasion of Eid Al-Fitr, Imam Zaid Shakir delivers a sermon on the theme of unity in diversity. Brought to you by Zaytuna College, Video Credit: Shafath Syed.

‘Eid Poems: Ramadan Is Over… « Ecstatic Exchange / Poetry of Daniel Abdal-Hayy Moore

Eid Poems: Ramadan Is Over… « Ecstatic Exchange / Poetry of Daniel Abdal-Hayy Moore

Ramadan is over, and I’ll miss its strange intensity.

Dry mountains suddenly flower
purged of their pent-up poisons.

The air is the same, an
growling through it
overhead. Underfoot the same earth
slowly spins, but

with this month of time spliced neatly into our
time frame there’s a
renewal, a re-
awakening to our
human strengths and
frailties, and the

sweet taste of relief that comes as a
friend. Such a wind

blows through palm trees at the edge of a sleepless sea,
such a powerful link-up with time
past and time future, with

long marches, endurance of prisoners of
conscience, famine, sudden

calamities on high snow mountain peaks when
storms from nowhere force climbers into a snow-cave with
few supplies and only the
warmth of each others’ bodies to
stay alive –

images press forward, faces and thoughts of
people pushed to their limits
flood forward from their being where they are

to our Ramadan apprehension
in the luxury of our normal surroundings

with the Fast ordered from God through His
Prophet, peace be upon him, so that it has the
total weight and ring of
Divine obligation, the
daily observance, and the
celestial gifts at the end

which come as
abundantly as

dots of light in
space all around us

as we walk with our
faces turning left and right

at new worlds
springing to

all around us
as we


1 Shawwal


For more excellent poems on Eid:

‘Eid Poems: Ramadan Is Over… « Ecstatic Exchange / Poetry of Daniel Abdal-Hayy Moore



Born in 1940 in Oakland, California, Daniel Abdal-Hayy Moore’s first book of poems, D

Daniel Moore.jpg

awn Visions, was published by Lawrence Ferlinghetti of City Lights Books, San Francisco, in 1964, and the second in 1972, Burnt Heart/Ode to the War Dead. He created and directed The Floating Lotus Magic Opera Company in Berkeley, California in the late 60s, and presented two major productions, The Walls Are Running Blood, and Bliss Apocalypse. He became a Sufi Muslim in 1970, performed the Hajj in 1972, and lived and traveled throughout Morocco, Spain, Algeria and Nigeria, landing in California and publishing The Desert is the Only Way Out, and Chronicles of Akhira in the early 80s (Zilzal Press). Residing in Philadelphia since 1990, in 1996 he published The Ramadan Sonnets (Jusoor/City Lights), and in 2002, The Blind Beekeeper (Jusoor/Syracuse University Press). He has been the major editor for a number of works, including The Burdah of Shaykh Busiri, translated by Shaykh Hamza Yusuf, and the poetry of Palestinian poet, Mahmoud Darwish, translated by Munir Akash. He is also widely published on the worldwide web: The American Muslim, DeenPort, and his own website, among others: The Ecstatic Exchange Series is bringing out the extensive body of his works of poetry, beginning in 2005 with Mars & Beyond, Laughing Buddha Weeping Sufi, Salt Prayers and a revised edition of Ramadan Sonnets, and continuing in 2006 beginning with Psalms for the Brokenhearted, I Imagine a Lion, Coattails of the Saint, Love is a Letter Burning in a High Wind, and The Flame of Transformation Turns to Light. Abdallah Jones and the Disappearing-Dust Caper is the tenth in the series, and the first for young adults in the Ecstatic Exchange / Crescent Series.


The Significance of Eid – Faraz Rabbani





Islam has two major holidays, Eid al-Fitr (Post-Fasting Festival) and Eid al-Adha. The word Eid itself is an Arabic word, whose root connotation is “that which comes back, time after time, and rejoicing.” Its particular usage in Islam, for the two major holidays, is because these two days are meant to be days of rejoicing. [1]


The Prophet Muhammad (Allah bless him and give him peace) said, “These are days of eating, drinking, and remembrance of God.” [Reported by Bukhari in his Sahih, an authoritative collection of the sayings of the Prophet.]


In this same spirit, the Qur’an mentions that, “Jesus, son of Mary, said: ‘O Allah, Lord of us! Send down for us a table spread with food from heaven, that it may be a feast (eid) for us, for the first of us and for the last of us and a sign from You. Give us sustenance, for You are the Best of Sustainers.'” (Qur’an, 5: 114)


Eid al-Fitr celebrates the completion of the month of Ramadan, in which Muslims fast and increase their spiritual devotions, and is meant to be a recognition the material and spiritual favors of God to His creation.


On this day, Muslims all over the world thank God for the gift of fasting, in which they avoided food, drink and intercourse from dawn to dusk, out of obedience and servitude. The Prophet Muhammad (Allah bless him and give him peace) said, “Whoever fasts the month of Ramadan out of faith, seeking its reward, shall have all their past sins forgiven.” [Also reported by Bukhari in his Sahih, and others]


The many lessons in Ramadan are acted upon on this day of festivity, in order that they not be forgotten:


1. Devoting oneself to God: Muslims start the day by showering after dawn on Eid day, then go to the short Eid prayer and sermon that takes place early in the morning.


2. Recognizing one”s blessings and thanking God for them: Muslims are encouraged to wear their best clothes, give gifts (especially to children) and celebrate with family, friends, and neighbors.


3. Remembering the plight of the poor and giving in charity: On Eid day, it is especially recommended to give in charity, the best time of which is before going to the mosque or prayer hall in the morning.


It is a day in which Muslims seek to join between worldly and spiritual celebration, for it is said, “True rejoicing is not (merely) in wearing new clothes, but in becoming true in one”s devotion to God.”


As a result, it is encouraged for Muslims to fast another six days after Eid during the month of Shawwal, in order to keep alive the lessons learned during the month of Ramadan, and to become of those devoted to God. It is because of this that the Prophet (Allah bless him and give him peace) said: “Whoever fasts of Ramadan then fasts six days in the month of Shawwal shall have the reward of having fasted the whole year.” (Sahih Muslim)


The Prophet (Allah bless him & give him peace) said, “For every people there is a feast and this is our feast.” [Reported by Bukhari in his Sahih]



The Fiqh of Eid – Ustadha Naielah Ackbarali (SeekersGuidance Blog)



Faraz Rabbani,

 Support the spread of Islamic knowledge:


[1] Raghib al-Isfahani, Mufradat Alfaz al-Qur”an, 594 (Damascus: Dar al-Qalam, 1997). This is a classic work on the vocabulary of the Qur”an.

MMVIII © Faraz Rabbani and SunniPath.

Pursuit of Islamic Knowledge by Ustadh Faraz Khan

Ramadan, Eid and the Pursuit of Islamic Knowledge

By Ustadh Faraz Khan, of Risala Foundation (Houston, TX)

With the conclusion of another Ramadan, it is fitting to remind ourselves of the essence of the joyous occasion of Eid al-Fitr. Say: for the Grace of God and for His Mercy – so for that let them rejoice! It is indeed better than that which they amass (Qur’an 10:58). Many commentators, including Imams al-Tabari and al-Nasafi, state that the Mercy mentioned in the above verse refers to the Qur’an; therefore, the Divine command (so for that let them rejoice!) is to celebrate the Qur’an itself. On Eid al-Fitr, it is a sunna to display our exuberance and cheerfulness, as a beautiful expression of how our community actually rejoices in our worship, as the words chosen to carry His Divine Speech actually emanate from our mouths. Ramadan of course is the month of the Qur’an, with respect to both its inzal – its being sent down in its entirety, at one time – as well as its tanzil – its piecemeal revelation over the span of 23 years. The tanzil is also intimately connected with Ramadan since, according to many scholars, the first set of verses to come down did so in that blessed month. Hence, one could say that both Ramadan and Eid al-Fitr are celebrations and reminders of the tanzil of those verses, i.e., the magnificent event of “Read!” (iqra).

Read, in the Name of your Lord, who created. Created man from a clot of congealed blood. Read! And your Lord is Most Generous. The One who taught man by the pen. Taught man that which he knew not (96:1-5).

The iqra event is replete with invaluable lessons, yet this essay will focus on the actual verses themselves. The central theme that is evident to anyone who reflects over the five verses is that of the pursuit of knowledge. The very first word iqra carries both meanings of recite and read, the latter of which is at the heart of education, and the command is actually repeated in the third verse. The verb ‘allama is also used twice, which is to literally impart knowledge, or teach. There is also a reference to the pen in the fourth verse, which is also the heading of the chapter al-Qalam, so named due to its first verse and the Divine oath therein By the pen and that which they write! Imam al-Nasafi states, “He [Most High] swore by it [the pen] due to all sorts of indescribable benefit therein.” [Incidentally, Imam Qurtubi and others mention that the opening verses of al-Qalam were the second to be revealed in the Qur’anic tanzil, again highlighting the early Qur’anic emphasis on education.]

The initial verses sent down to humanity therefore center on reading and writing, the two predominant methods of preserving knowledge throughout human civilization. Knowledge is of the greatest of Divine gifts to the creation, and its pursuit and preservation is to be encouraged, emphasized and honored as a manifestation of God’s Infinite Generosity – Read! And your Lord is Most Generous (96:3).

Moreover, both instances of the command iqra – in verses one and three – are left unspecified; no direct object is mentioned. The Divine imperative of seeking knowledge applies to both the sacred and the secular; the Muslim community is to explore the fields of theology, Islamic jurisprudence, and Quranic exegesis, as well as those of botany, physics and geology. Allah is the Lord of both the heavens and the earth, and the human being is composed of both celestial and terrestrial elements.

Historically, luminaries of all fields of study emerged from the Muslim nation as a testament to the call of iqra – in the sacred sciences, jurists such as Malik, hadith masters such as al-Bukhari, theologians such as al-Baqillani, and Sufis such as Junaid; in the liberal arts, philosophers such as al-Farabi, poets and writers such as al-Mutanabbi, grammarians and linguists such as Sibawayh, rhetoricians such as al-Taftazani, and sociologists such as Ibn Khaldun [considered by some Westerners as the father of sociology]; in the secular sciences, mathematicians such as al-Khawarizmi, physicians such as Ibn Sina, political scientists such as al-Mawardi, and chemists such as Jabir ibn Hayyan. Even in the realm of geography and travel, the exhortation of iqra produced geniuses such as al-Masudi and Ibn Battuta.

The 9th century philosopher Abu Ishaq al-Kindi alone made invaluable contributions in almost all branches of science, including mathematics, astronomy, physics, optics, music [including music therapy], medicine, pharmacy, logic, meteorology, and cryptology. He had mastered the Persian, Greek and Indian traditions of learning, as well as the Hebrew, Greek and Arabic languages, whereby he became one of Islamic history’s greatest translators, and an author of no less than 265 works spanning the aforementioned areas of his expertise. Many Western academics deem the 9th century mathematician and physicist Ibn al-Haytham to be the father of optics and the pioneer of the modern scientific method; his discoveries led to the location of the retina as the seat of vision, his “Alhazen Problems” are still known today in the field, and he is even considered a pioneer in the philosophical area of phenomenology, having articulated a relationship between the tangible physical world and that of intuition, cognition and mental function.1

Of course, Muslim civilization is not alone in producing brilliant scholarship, and one could argue that the Greeks, Romans, Persians, Indians, and Chinese [amongst others] all had their own response to the call of pursuing knowledge. The uniqueness of Islamic civilization, then, does not lie in the verb iqra itself, but rather in the prepositional phrase that immediately follows and to which it is inextricably bound, namely, in the Name of your Lord. The pursuit of knowledge that was at the heart of Islamic history was one done in the Name of Allah, by His Power, and most importantly, for His Sake. Our great past is not merely a collection of vain academic pursuits and interests, but rather a testament to a communal search for the Creator by examining the beauty and wonder of His creation – at both the macro and the micro levels – in order to serve and benefit humanity and, ultimately, attain unto everlasting Divine Pleasure. Like all minarets, those of traditional Ottoman mosques – one of humanity’s greatest expressions of architectural genius – are directed towards the heavens.

Linguistically, the prepositional phrase in the Name of your Lord has a ta’alluq, or grammatical connection, to the preceding verb Read; the two are intimately bound, for there is no iqra in the Qur’anic perspective without bismi Rabbik. The three-letter root of ta’alluq is ‘alaqa, which is related to being bound and attached; its antithetical root – noted by reading the three letters backwards – is qala’a, which means to uproot or sever something from its very foundations, the exact opposite meaning of ‘alaqa. If the qualifying phrase in the Name of your Lord is severed from the verb, iqra is left alone and can be manipulated for worldly, ephemeral aims of power and destruction. The post-industrial revolution, modern world has inverted the ’alaqa and adopted a path of qala’a; society today, particularly academia, has violently uprooted the sacred ta’alluq of in the Name of your Lord, showing utter disregard of Divine purpose in its quest of information and discovery. “Knowledge” – if it even retains the same name – in the spheres of atheism and agnosticism turns hazardous and pernicious – at the micro level, by engendering a hubris that consumes the soul and covers the heart in black rust (Qur’an 83:14), bringing out the demonic element within man; and at the macro level, by opening doors of destruction and suffering that can be cosmic.

The danger of uprooted knowledge is all the more frightening today considering the sheer speed at which technology is advancing. After the telephone, automobile and light bulb in the late 1800’s, the 20th century witnessed staggering advancements at an unprecedented rate – cornflakes, teabags and the first piloted helicopter in the first decade; motion pictures and neon lamps in the 10’s; loudspeakers and frozen foods in the 20’s; FM radio and the jet engine in the 30’s; velcro and the atomic bomb in the 40’s; optic fiber and the internal pacemaker in the 50’s; computer language and computer games in the 60’s, culminating in Apollo 11 taking man to the moon in 1969; floppy disk and word processor in the 70’s; Microsoft Windows and Prozac in the 80’s, culminating with the Hubble Space Telescope launched in 1990; and the world-wide-web, http, html, pentium processor and viagra in the 90’s.2

Yet concurrently, that century also saw the democide of over 169 million people;3 August 6, 1945 alone witnessed the uranium-235 nuclear weapon “Little Boy” being dropped on Hiroshima, Japan, and August 9, 1945 saw the detonation of plutonium-239 “Fat Man” over Nagasaki, Japan – the only two nuclear bombs ever used in history – resulting in the death of 140,000 and 80,000 innocent Japanese, respectively. Both bombs were also the result of a pursuit of knowledge – a project termed The Manhattan Project, whose research was directed by American physicist J. Robert Oppenheimer.4

As for the 21st century, of which not even a decade has passed, the potential “advancements” are all the more frightening. On March 7, 2001, the scientist and inventor Raymond Kurzweil published a controversial essay online called The Law of Accelerating Returns, which begins as follows:

An analysis of the history of technology shows that technological change is exponential, contrary to the common-sense “intuitive linear” view. So we won’t experience 100 years of progress in the 21st century — it will be more like 20,000 years of progress (at today’s rate). The “returns,” such as chip speed and cost-effectiveness, also increase exponentially. There’s even exponential growth in the rate of exponential growth. [italics added] Within a few decades, machine intelligence will surpass human intelligence, leading to The Singularity — technological change so rapid and profound it represents a rupture in the fabric of human history. The implications include the merger of biological and nonbiological intelligence, immortal software-based humans, and ultra-high levels of intelligence that expand outward in the universe at the speed of light.5

Albeit highly speculative, deeply controversial, and reminiscent of some Sci-Fi novel, Kurzweil’s theory is indicative of the direction modern science is heading, and the rate at which it aspires to do so. The pace of technological advancement, discovery and invention is definitely more exponential than linear, and in an age of nuclear fission, genome cloning and artificial intelligence, the information highway is in dire need – more than ever in human history – of the stabilizing moral element of in the Name of your Lord. This, then, is the Divine trust given to the Muslim community – to remind humanity of the imperative to firmly root its academic pursuits – in all fields of study – in the nourishing and wholesome earth of the remembrance of God. Technology must be grounded and stabilized as such, so as not to feed the bestial element within man that seeks to fulfill its empty and vain desires of power and destruction, but rather be a means and tool of sincere betterment of society – of the sharing of resources, the healing of pain, and the empowerment of the downtrodden. Such high moral aspirations, according to the Qur’anic ethic, can never be achieved unless pursued in the Name of God, for the sake of God, and by the Power of God – that is, bismi Rabbik.

We are the community entrusted with this awesome task, as we are the nation of iqra bismi Rabbik, the people of the Qur’an, whose third chapter addresses us with: “You are the very best of nations, brought forth, for the sake of humanity” (110). As humanity races forward in all of its pursuits of knowledge and discovery, the Muslims are to restore in them a sense of the goal, the endpoint of the information highway – And indeed to your Lord is the final destination (Qur’an 53:42). We must reconnect the forgotten and abandoned in the Name of your Lord to the Read! of modern society; we must reestablish its ta’alluq. Knowledge bears fruit only if salvific; otherwise, it – along with all of the toil and effort in its acquisition – vanishes into a nothingness just as empty as the madness, vanity and sheer arrogance that goaded man to pursue it. As the 12th-century Christian theologian Hugh of Saint Victor writes in his Noah’s Ark:

Ignorant and foolish men, with a labour as vain as it is obstinate, search out the natures of things while they remain in ignorance of the One who is the Author and Maker of themselves and of all things alike. Yet they do not inquire after Him – as though without God truth might be found or happiness possessed. And, that you may be able to appreciate more clearly still how barren and indeed how pernicious such studies are, you must know that not only do they not enlighten the mind to know the truth, but they actually blind it, so that it cannot recognize the very truth…

What, then, does it profit a man to probe carefully into the nature of everything and understand it thoroughly, if he neither remembers nor knows whence he himself comes, nor whither he is going when this life is ended? For what is this mortal life but a journey? For we are passing through, and we see the things that are in this world as it were by the wayside. Does it follow, then, that we should stop and enquire into anything we see as we pass that is unusual or unfamiliar to us, and turn aside from our path for it? This is exactly what the people you are looking at are doing. Like foolish travellers, they have forgotten where they are going and have as it were sat down by the road to investigate the unfamiliar things they see. By habitually giving way to this folly they have already become such strangers to themselves that they do not remember that they are on a journey, nor do they seek their homeland…. No life could be more disgraceful and no end more unhappy than to have no hope of salvation when one dies, because one has been unwilling to take the path of virtue while one lived.6

And do not be like those who forgot Allah, so He caused them to forget themselves; verily, they are the ones who trangress limits (Qur’an 59:19).

[1] For detailed discussions on the above scholars of Islamic history, as well as others, see “Hundred Great Muslims” by K. J. Adams, and “Islamic Science – An Illustrated Study” by Seyyed Hossein Nasr.

[2] See 20th century timeline under

[3] Democide is a term meaning government-inflicted death, and is broader than genocide, as it includes politicide and mass murder; it was coined by political scientist R.J. Rummel in his book Death By Government, published in 1994. In light of such a colossal number of murder victims – 169 million – one is reminded of the Prophetic Hadith [of various yet similar wording] related by al-Bukhari in his Sahih collection, ‘The Final Hour will draw near; knowledge will diminish, earthquakes will become frequent, strife and discord will be widespread, and al-haraj will be plentiful.’ The companions asked, ‘And what is al-haraj?’ to which he (peace be upon him) replied, “Killing, Killing.’ Commentators of the Hadith mention that the knowledge that will diminish is sacred knowledge, that which grounds all other branches of knowledge in the ever-important domain of in the Name of your Lord.

[4] For this reason, he is remembered as The Father of the Atomic Bomb. Moreover, at the test site in Los Alamos, New Mexico, where his team first successfully tested the bomb, Oppenheimer was said to have been extremely tense up until the last few moments before the explosion, holding his breath in eager anticipation as to whether the bomb would detonate. Staring out into the desert without blinking, he stood waiting, and as soon as the announcer shouted “Now!” accompanied by a colossal burst of light with its subsequent thundering roar of an explosion, his face “relaxed into an expression of tremendous relief.” Years later he would recall how during the explosion he thought of two verses from the Hindu scripture Bhagavad Gita, “If the radiance of a thousand suns were to burst at once into the sky, that would be like the splendor of the mighty one,” and “Now I am become Death, the destroyer of worlds.”

See Peter Goodchild,J. Robert Oppenheimer: Shatterer of Worlds, (1981); and Ferenc M. Szasz, The Day the Sun Rose Twice,(1984).


[6]Taken from Whitall N. Perry, A Treasury of Traditional Wisdom, page 736.
Posted with permission of Risala Foundation.

Eid Khutba on “Bringing [Allahu Akbar] into our lives” given by Shaykh Faraz Rabbani at Jame Mustafa (Canada)

Eid Khutba on Bringing “Allahu Akbar” into our lives – Faraz Rabbani – Jame Mustafa (Mississauga, ON) – November 27, 2009 from Faraz Rabbani on Vimeo.