Saturday, May 2, 2026

The Story of this Blog

This Blog has been online for almost 20 years, on different platforms.

The total number of visitors, so far, is very limited. I talk about Religion and Science. Maybe it is not a popular combination. Or maybe I am not good at it. None of that bothers me. Since, when I started the blog, I had no intention to be known or to publish anything at all.

A Programming Project

It all started in late 2004, when I thought I would like to learn PHP. Whenever I start learning a new language I think of a project and build it with that language. So, I thought about designing an online blog. All initial developments were on a PC. Two thirds of the way, I felt confident to test it online, and instead of filling the pages with random texts, I thought about posting some notes and articles I had written, some were on computer files and others on paper. And in 2005, I got a domain name and a hosting plan and posted some articles. I was satisfied with what I have learned and with how the site worked.

However, slowly, I became interested in expanding the contents of the site. So I gathered scattered old notes and later started writing new articles. I moved the articles to Blogger in 2010. By the way, some posts and parts of several posts on my account on twitter/x.com platform are direct excerpts from the blog.

What about the Notes?

- Since a very long time in Islamic scholarly culture, there were (a) Major Scholarly works, (b) the Matn المتن. A sort of very short text usually in a form of a poem. It works like a table of contents, on a specific subject. (c) Summaries of scholarly works (Mukhtasar مختصر ) , (e) Explanations of the summaries (Sharh Al-Mukhtasar شرح المختصر ) . (f) Extended explanations of the original scholarly works. Students would typically go through Mutoon متون (plural of Matn. Usually memorized) and Summaries, while studying main books on a subject. Many would write their own summaries.

I recall reading that a well-known north African Sufi (I think it was  Shiekh Ahmad Zarroq), wrote about fifty summaries of Imam Al-Ghazali's Aqeedah (Creed, or a list of elements of faith). And, Sheikh Nematullah (born in Halab, met his Yemeni Sufi Shiekh in Makkah, and his tomb is in Kerman. I think his mother was Persian) wrote about a dozen summary on Ibn Arabi's Fusus.

The ideas of Matn and Mukhtasar were the ones I adopted since high school years, and then the university. That worked for me, to get as clear an understanding of a subject as possible.

Outside of formal studies, those were the same ideas applied to different subjects I would be very interested to clearly understand (Theology and Sufism for instance), as much as I could, on my own.

- The notes I referred to above, as what I based this blog on, were those hand written or typed texts.

- Beside the Matn and Mukhtasar, I also found that translating texts to another language, adds another layer of depth of understanding a subject. So, translating Arabic contents to English, might actually have been, originally, for my own benefit. :)

Lessons learned

- Trying to express one's understanding of a subject using one's own words and style is indeed a powerful tool to absorb a subject. Matn, Muhkhtasar and Translation are very interesting in this regard, as far as I can tell, and I think it should be common in any culture and any language.

However, learning from books or computer generated content alone, without having a living human expert, is bound to be limited. There is a sort of unquantifiable aspect to receiving knowledge from experts in any field of knowledge. And should not underestimated in my view. I have tried both ways.

- I have lived a good part of my life using paper and pen, then gradually moving to typing on typewriters then moving to computers. I can say that there is a noticeable difference in favor of pen and paper. Somehow, thoughts are clearer and better organized. Handwriting can actually become a relaxing activity too.

- What about creativity? It is not about understanding available information, but about thinking of something new, or solving a problem. I'd give it a walk. Just visualize a picture of what I want to think about, no concentration or focus is needed, and start walking. Again, somehow, new ideas or solutions might pop up on their own. And another thing: literally to sleep one it. I don't know what's that about or how common it is, but I did find solutions to problems, in dreams, usually after a long walk.

In programming projects, I did find walking, and dreaming to be helpful, to reach solutions. Then there is the fun part of expressing the ideas with paper and pen. I used to have a set of Pens and Pencils. Personally, I found that new ideas are best expressed on paper using a calligraphy pen. Then implementation is almost automatic. I don't know, but it appears that there are artistic and deeply psychological, and God knows what else is involved, in human learning and creative work.

It is not a 'mechanical' process. I don't think that a rational model can capture it. I don't think Computers can ever mimic that.

Saturday, December 27, 2025

الذكاء الاصطناعي: نحو نظرة واقعية

 الذكاء الاصطناعي: نحو نظرة واقعية

 

 

مقدمة

الذكاء الاصطناعي حديث العصر، وهناك ما يشبه الانبهار به ولكن هناك أيضا واقع الذكاء الاصطناعي. وهنا وجهة نظر شخصية حول الموضوع.

 

محتويات المقالة:
أولا: الحدود الهيكلية للمنظومة العلمية المعاصرة، والتي يقف عليها نظام الذكاء الاصطناعي

ثانيا: المكونات الأساسية لنظام الذكاء الاصطناعي

ثالثا: الذكاء الاصطناعي بين كونه تطورا متوقعا في الأتممة التقليدية، وإمكانية أو استحالة الوصول إلى "الوعي الاصطناعي"

رابعا: المشاكل المحتملة لأنظمة الذكاء الاصطناعي

Tuesday, February 2, 2021

What Miracle? - A Sufi Story

Centuries back, in a town in Syria, a man lived in a simple home, where usually people with modest income would live. His Arabic was broken, he obviously was not from the area. But that was not uncommon.

He had good relations with his neighbors. After having lived there for some time, one of his neighbors who would often walk with him to the Mosque, finally asked him, where he was originally from. This is his story.

 

Wednesday, May 13, 2020

Importance Of Viewing The Full Picture

 

This article is about Religion and the Depth And Breadth Of Viewing Existence.

 

* Why Tranquility Is Essential

* Why Civility Is Indispensable

* Why Open-mindedness is Crucial

 

Tuesday, January 7, 2020

Religion And Optimal Well-Being

Notes:

-The information here is based on my general understanding of the issue. Every individual might need specific advice based on his or her particular requirements. It is best to consult experts for personal advice.

- This is not a guideline on health, it is simply things that caught my attention regarding the relationship between religion and what I believe might be seen as healthy practices or a positive style of daily life.

 

Introduction

I don't recall where or when did I read a brief note on a sort of a general prescription for a "good" life. I don't even recall who said it, or of which religious background he was, or even if he was religious or not.

There are four aspects of a "good" life:

- Tranquility / Inner Peace

- Minimal Food and Drinks / Regular Fasting

- Avoiding Negative Things:

  Harmful (or unfavorable to health) food and drinks

  Negative feelings

  Negative behavior

  Negative thoughts

- Adopt / Acquire Positive Things:

  Food and Drinks

  Behaviors

  Feelings and Thoughts

Sounds reasonable and maybe even naturally instinctive. I think the note was interesting, and maybe that's why it stuck in my mind.

I feel that there is an interesting sort of a reciprocation between a deep spiritual religious mindset and a Healthy life style. Signs can easily be found in the literature of different Religions.

 

So, why would Religion have any thing to do with a Healthy life style?

The Quran says [16:97] : "Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions."

Yusuf Ali's comment: "Faith, if sincere, means right conduct. When these two confirm each other, God's grace transforms our life. Instead of being troubled and worried, we have peace and contentment; instead of being assailed at every turn by false alarms and the assaults of evil, we enjoy calm and attain purity. The transformation is visible in this life itself, but the "reward" in terms of the Hereafter will be far beyond our deserts."

As I understand, the Essence of Religion is to know God. And it is clear that the Path to know God has guidelines that include improving human behavior, moral values, inner tranquility, adopting beneficial and positive social and personal habits and eschewing negative manners and habits. So, as far as I can tell, anyone who sees the above as positive and good to follow is leaning toward the Path to know God, whether he or she focuses on the Essence of Religion or not, and anyone who misses or is distracted from or not interested in any of the above is leaning away from the Path to know God, whether he or she is interested in Religion or not.

 

Monday, May 13, 2019

Ibn Arabi and "Love Is My Religion"

 

The following verses for Ibn Arabi (and verses with similar expressions for other well-known Sufis) appear to have been, and still are, attracting interest and can be found quoted and translated:

 

لقد صار قلبي قابلا كل صورة  فمرعى لغزلان ودير لرهبان
وبيت لأوثان وكعبة طائف  وألواح توراة ومصحف قرآن
أدين بدين الحب أنى توجهت ركائبه فالحب ديني وإيماني

 

A possible translation:

"My Heart has become 'a container of' / 'a mirror reflecting' every Image,

A Pasture for a Deer herd , a Temple for Monks and Priests,

A Home for Idols, a Ka'abah for someone circling around,

The Tablets of the Torah and the Pages of the Quran.

I believe in the Religion of Love, whatever direction its Caravan goes,

Since Love is my Religion and my Faith".

 

- There appears to be a certain understanding that, by such verses, Ibn Arabi was saying that different Religions are literally, seamlessly and equally the same. Hence, as it goes: Ibn Arabi accepted all Religions, unconditionally.

Some religious people who do not approve of Sufism, appear to have such an understanding. That understanding was used, by them, as a basis to claim that Ibn Arabi was a heretic.

The same verses (with what appears to be the same understanding) have also been claimed to be a proof of Ibn Arabi's universal call for brotherhood among people from different religions, by people who appear to have a favorable opinion about Sufism, but who appear to be thinking that the verses support their understanding of what they probably see as an aspect of Sufism (Note #2).

- However, Ibn Arabi himself explained the above verses in his book 'ذخائر الأعلاق', so I think, maybe it is straightforward to get to the bottom of what he meant. And as far as I can tell, what he meant is different from the above understanding.

Friday, April 12, 2019

The Armchair Motorcyclist

This article is about two types of comments regarding why I should not be writing about Sufism.

- "Sufism is a fine and a pretty advanced subject. And one has to be qualified to write about it."

- "Sufism is irrelevant and not needed. There are fake mystics taking advantage of innocent people. Should such a subject be promoted in this day and age?"

Saturday, February 24, 2018

Knowing God, Reality And Quality Of Life

 

Contents:

* Introduction

* Trust in God.

* Living Peacefully.

* Inner Peace

* Freedom

* Getting the best in Life

* Selflessness

* Ethics

* Coexistence

* The Way Ahead

 

* Introduction

There is what appears to be a natural basic need to understand what is going on, and that is why maybe one does not have to be a religious scholar or a sufi or a philosopher or a scientist, to read about religion, philosophy and science. Maybe it is better to consider different ways to look at the same existence and its events, in an attempt to get a better view.

Dealing with events, and trying to make sense of what's transpiring, are two related things. Usually one learns from experiences one goes through in Life. But, maybe there are differences between individuals regarding how curious and serious one might be to understand what's going on, and how deep one is willing to go in this regard.

Wednesday, September 6, 2017

Ancient Civilizations And Religion

Note: I understand that the subject deserves to be covered by experts, and I am not one of them. I felt the need to write because, as far as I can tell and based on what I have seen and read so far, the angle from which the subject is considered below is not satisfactorily covered, and my hope is that this effort may contribute in a better understanding of the subject, given of course the limits of what I think I understand about it.

 

* Introduction

It appears that the subject of ancient civilizations has been drawing attention in recent decades, including from the general public. There is a notable amount of writings and videos on the subject.

Religion is usually a prominent part when discussing ancient civilizations.

As I understand, the essence of Religion is about knowing God. It is a journey that starts from self improvement and awareness about one's own being (definitely not in a limited, narrow and selfish way at all) and requires peace of mind, purity of heart, clarity of inner sight, integrity, high moral values and open eyes and minds. The path to know God is not something that any intelligent being can invent, the Path can only be discovered, as it is. The Path is about the underlying or the deep spiritual inner structure of all beings, and every intelligent responsible being in creation can benefit from.

However, regarding modern popular media coverage of ancient civilizations, when the subject of Religion comes up, I would always feel that there is something missing in what I see and read, and I have often found myself wondering how strange some views sound, given just a basic religious background, about basic religious concepts (such as presented here: Al-Ghazali's Aqeedah), that an average religious person like yours truly would know about.

Thursday, February 2, 2017

Livelihood And Life In This World

 

Contents:

  • Introduction
  • Prophets And Worldly Gains
  • Means And Ends
  • "Glitter of Wealth and Power"?
  • Moderate Consumption, Without Excess Or Waste
  • Charity
  • Being "Possessive" about what appears in existence as Possessions
  • Social Harmony
  • Limits Of Human Knowledge about Livelihood
  • Final Note

 

* Introduction

- A student once asked a Sufi master, "Why most wise men are poor?". The master, noting that the student confined the meanings of the Arabic word رزق 'Rizk' (provisions) to material things, said "Wisdom is part of Rizk, and they have plenty of it."

Rizk or provisions that humans can benefit from are much more than to be confined to material things. Some of what the word includes are:

- Availability of basic natural resources (food, water, fresh air).

- Total wellbeing (covering man's whole "being", it used to be the natural way to look at wellbeing in ancient medicine, in many different cultures, as I understand).

- Security

- Shelter

- Relationships

- Inner Peace

- Inner Sight

- Knowing God

None of the first five is necessarily tied to any particular amount of financial resources. And the last three have definitely nothing to do with financial resources. And the last three are the focus, and advancement in this aspects is the most prized and the most precious a human being can ever have, as far as mystics are concerned. A Sufi saying goes : "What did he find [of worth], he who did not find You [God]? And what is it [of worth] he missed, he who found You?" [from Ibn Ata-Ellah's Munajat (Prayer)].

Saturday, July 9, 2016

ملاحظات على النقاش حول الدين والعلوم المعاصرة

ملاحظات على النقاش حول الدين والعلوم المعاصرة

 

هذه المقالة تستند إلى معلومات ذكرت (وفيها متابعة لبعض النقاط التي جاءت) في المقالة التالية:

المنطق بين الرؤية العلمية المعاصرة والآراء الإسلامية التقليدية

وسأفترض فيما يلي إطلاع القاريء الكريم على تلك المقالة.

Friday, May 27, 2016

Al-Burdah - Verses 30 to 47

Al-Burdah - Translation and a Brief Explanation - Verses 30 to 47

 

Related Article: Al-Burdah Verses 1 to 29

 

 

Monday, June 22, 2015

Editions of Yusuf Ali's Translation

There are many translations of the meanings of the Holy Quran. The one I usually refer to first is Yusuf Ali's translation. Specifically the following old edition:

Ali, Abdullah Yusuf, "The Holy Quran, Text, Translation and Commentary", Hafner Publishing Company, New York, 1946. (PDF Download - Over 1800 pages - Size: About 90 MB. I hope it is ok to offer a download link. I have not seen this edition sold anywhere. Please note that the whole preface has been moved to the end of the pdf file, most likely to keep the page numbers in sync between the printed pages and the pdf file pages.)

This edition came in two large volumes. It was part of father's book collection, and was the first English translation that I started to explore.

Later on, I bought a newer edition, that came in one volume with better paper quality and better printing. However, I was surprised to find that there were changes (in the translation of verses and the associated comments) compared to the original edition. In many cases, such changes would give a meaning of a verse that is different from the original.

Sunday, June 14, 2015

Prophets Stating Their Certainty Of Knowing God - "إني على بينة من ربي"

The phrase "على بيّنة من ربي" appears several times in the Quran, specifically when different Prophets were arguing with nonbelievers.

In Surat Al-An'am (ch. 6), Prophet Muhammad peace be upon him is addressed as follows (Quran 6:57):

"قل إني على بينة من ربي"

Yusuf Ali's translation of (6:57): "Say: 'For me, I (work) on a clear Sign from my Lord'."

Pickthall's translation of (6:57) : "Say: I am (relying) on clear proof from my Lord".

Imam Al-Razi (in his exposition, Mafateeh Al-Gaib) interprets "على بيّنة من ربي" in his comment on (11:28), saying it means: "Knowing the Essence of God and His Qualities".

Sufi shiekh Ibn Ajeeba (in his exposition Al-Bahr Al-Madeed) interprets (6:57) as: "Say: I am on a clear Path that leads to Realization of Knowledge of God, and being exposed to the good pleasure of God "رضوان الله" (which is described in Yusuf Ali's translation of (9:72), as the greatest bliss and the supreme felicity), myself and those who follow me." A couple of paragraphs later, he adds about the same phrase, that it points to "having a penetrating insight which enables to clearly see/experience the secrets of the Lord".

 

Sunday, March 29, 2015

Views About Religion In The Media

Notes about some views on Religion in the Media:

Friday, March 27, 2015

The Pilgrim and the WC - A Sufi Story

This story happened about a couple of generations back. It is about a Pilgrim in Makkah Grand Mosque who needed to go to a WC.

Friday, September 19, 2014

The Invisible Painter - A Sufi Story

A story about a young man and his experience with reading about Wars in History books.

Wednesday, August 27, 2014

Ibn Arabi's Al-Salat Al-Akbariah - Translation and Notes

This is an attempt to translate the text of Ibn Arabi's Al-Salat Al-Akbariah, which presents a summary of his view of Prophet Muhammad peace be upon him, and how that view relates to a view of the spiritual nature of Existence.

Please note that, regarding Sufism, I am an outsider both to Academic communities and Sufi fellowships.

Familiarity with concepts of Aqeedah (Elements of Faith) and Oneness of Being is expected.

 

Tuesday, April 22, 2014

Programming Languages Are Useful But Not Perfect

*
A friend back in college enjoyed solving math problems. He once told me about a lengthy assignment his class was given. He solved all the problems and was certain that all the solutions were correct. He got the highest mark in class, but not the full mark. He quickly went through the pages and spotted the professor's remark on the side of one page. It said (translated): "It's not what you think". And there was a line under a phrase that my friend wrote, that said something like: "If so and so information about x is available, y can be measured with absolute precision". He did not ask the professor for an explanation. He understood that, in college, saying 'absolute precision' can get you less marks.

His fascination with math and logic was great. Even after college, in his spare time, he would read books about math and logic, including books about the philosophy of math. What caught my attention was that he said that, in his twenties, the biggest shock was losing a parent, and the next biggest shock was realizing that mathematics was not absolutely solid.

The shock was probably inevitable since my friend was like many people who would see math as the last solid ground that eventually can explain everything.