More UNITED than we realize!
243 Hours in Clark County, Washington's Most Sacred Place
20/9/1430 12thSH-1/10/1430 3rdNH or 7:14 P.M. P.S.T., September, 9, 2009-10:12 P.M. September 19
Al Aeitikaaf feel Masjid Annoowr/Retreat in the Place to Prostrate to The Light (The God)
The night before, I walked home from the prayer and got one last look at the moon. Darkness dominating light. When literal, 'tis no reason to fright.
The day before, I compiled my intended plans for the retreat. Every day and again in the night, I would read four sorts of verses and go over the chart of 99 Names of The God. The first set of verses is those for what I call the Sermon on the Couch. These verses of The Loving and The Affectionate are Al Qooraan 2.165, 177, 190, 195, 205, 222, 276; 3.31, 32, 57, 76, 92, 119, 134, 140, 146, 148, 152, 159; 4.36, 107, 148; 5.13, 42, 54, 64, 87, 93; 6.141; 7.31, 55; 8.58; 9.4, 7, 108; 11.90; 16.23; 19.96; 20.39; 22.38; 24.22; 28.77&77; 30.21 & 45; 31.18; 42.40; 49.7-9; 59.9; 60.7&8; 61.4; 76.8, and 85.14. The second set of verses is the Sajdata Aayaat or Prostration Verses. As well as reading these verses which one prostrates after each of the fifteen, I wrote them out in a note book with a translation. They were Al Qooraan 7.206, 13.15, 16.49&50, 17.108-109, 19.58, 22.18, 22.77, 25. 60, 27.4-26, 32.15, 38.24, 41.37&38, 53.62, 84.21, and 96.19. I did likewise with the MooqaTTa`aatoo Aayaat or Abbreviated Letter Verses, except I wrote out a transliteration to go with them. These are Al Qooraan 2.1, 3.1, 7.1, 10.1, 11.1, 12.1, 13.1, 14.1, 15.1, 19.1, 20.1, 26.1, 27.1, 28.1, 29.1, 30.1, 31.1, 32.1, 36.1, 38.1, 40.1, 41.1, 42.1, 42.2, 43.1, 44.1, 45.1, 46.1, 50.1, and 68.1. The final set of verses which I would read atleast twice every sunset to sunset were 1.1-7; 2.1-20, 255-256, 284-286; 3.1-4; 27.65-66 & 74-75; 31.34; 55.1-78; 67.1-30; 72.1-28; and 85-114. I meant to go over Al Asmaaa OolH*oosnaa, which is The Most Beautiful of Names poster, an average of once every six hours, but I didn't end up reading it more than five times. I also intended to listen to the entirety of Al Qooraan with a translation. This was the first retreat, of which I could maintain it for 240 hours, which I didn't finish it. That is good, because the building was more active this year. After all, group worship and study is superior to that done alone.
In the fifteenth century of the Common Era, BooloowG Al Maraam (Attainment of the Objective) by Al HaafeeZ Ibn H*ajar Al Aeasqalaanee was written. In this arrangement of previous collected legends, number 572 tells us of how during Al IAetikaaf, MooHammad would only go home if he had a need. Since his home in Madeenah, which was formerly Yathrib, was right by the sacred place of prayer for that city, I would follow his example by only leaving for a need. So, I only left when it was time to use the restroom and to wash. A couple years ago we had to leave the Islamic Society of Southwest Washington property to shower and in the years before that, one had to leave to get more food, but no more. There was space to store what was needed for each of those who would take part. In the next narration related in this book, we find three of the things forbidden for the occasion. While in retreat we do not attend funerals (This is not only allowed, but prefered to take place in a masjid.), nor fondle our spouses, nor visit the sick (In Islam the contagious have been forbidden to travel or visit the places of worship. The exception is in Makkah and Jerusalem, where people live in homes within Al Masjid.). For the married person, all three would be made obligations at some point. Marriage and fighting, except in self defense are elsewhere forbidden for the one in retreat. Things not allowed in a Masjid include combing the hair, picking under the nails, trimming the nails, spitting, the sound from musical instruments (all ringing and clanging apparatus included), business transactions & discussions, plus a number of things which should be apparent by now. One quickly sees how many things which are required for life and are not only allowed but considered as acts which can be done as devotion to god are forbidden in such a sacred place. We turned to follow a way of Prophet MooHammad mentioned by Al BooKharee in his collection of legendary sayings book 3 number 260, which is going into retreat for the last ten of RamaDaan each year (Some years this is eleven days as it is not know whether the 20th will be of the last ten until the next month is seen.). By the time one finishes such a trip, one misses the power of a place that can make your prayers 27 fold what they are by one's self, but one realizes why monasticism was not obliged on any of the people of previous scripture (See Al Qooraan 57.27) and why it would be forbidden in this era.
As for a source all of knowledge agree was the same in every letter during Apostle MooHammad's time: Al Qooraan 2.187 implied that the best time for retreat was during RamaDaan (the ninth month) and this led people to the false presumption that retreat was only allowed during the month of fasting from the crack of dawn to sunset. Al Qooraan 44.3 told of a most blessed night where Al Qooraan was sent by The God to warn. Al Qooraan 89.1-5 let us know about ten very special nights. These nights were that which held the most reward for the devotee out of the whole year. We were to head to the even and the odd nights. The even tend to be the most neglected, because of the doubt in whether the 20th will be of these ten, or will there be a thirtieth like most months. We are further told of a night that stands out to fulfill an oath to the spiritually intelligent. Al Qooraan 97.1 tells us of the night where Al Qooraan was revealed (only 96.1-5 was learned that night in the year 13 Before Hijra). If that is the only night refered to, the next verse throws us a question on out comprehension of it. The sayings about the prophet don't reveal with any definitiveness, which. Verse three tells us what takes place in it is better than if 29,530 times. Sign four of this Chapter tells how Light Beings and the spirit descend by The God's permission, with decrees. This is a night where the Sakinah or tranquil presence and Unfallen Angelic presence is the strongest. It is a night for our Mental Soul (RoowH) to be in perfect accord with the Animal Soul (Nafs) and the Light Beings while in states of Absolute Righteousness & Undefiled Knowledge. The final sign in the ninety-seventh chapter tells us this peace peaks at the advent of the horizontal bars of twilight before sunrise (This is one and a half hours before sunrise, plus or minus a minute for every twelve minutes of difference from a morning that totals six hours.).
At 7:14 P.M., I left to arrive by 7:33 P.S.T. for what in Buddhi Yoga is called Vipassanaa. In Saamskrita it was called VipaSyanaa or VidarSanaa; which means insight and analytical insight (See, amoung other sources) What The Buddha Taught by Wapola Rahula page 68, 69, and 99. What it was was a meditative retreat that was more than just happy and peaceful living, but remembering and increasing awareness to effect a change that leads to enlightenment. It may not require such a periodic jump away from ordinary life to arrive at the enlightenment with and without ourselves, but it can help. Each night we are to have two periods of increased group devotional meditations. The prayer (taraweeH) after the night prayer (IShah) was to occupy more time than the standard five services that take place on a daily basis. The same was usually the case for the predawn prayer after sleep (tahajood). The fast which occupied the space in between was about awareness too, that of self and others. When not every day and night, every night. When not all ten or eleven nights, atleast five. What is the best way to choose five? Every other night is most efficient. How do we choose the nights with the most spiritual benifit? Pick the nights known to be in the last ten. What are those? The twenty-first through the twenty-ninth. How do we occupy the days? In the study of scripture, prophetic legends, and derivititve material. What about the other periods? We try to keep our focus as well. What is the difference between one day or night and more? Some desires and thoughts are not a daily occurence or atleast are not the same every day. Was Siddhartha Gautama, Prince of Saakyas or the Siddhatta Gotama Buddha the first to teach the 240 hour intensive retreat? Perhaps, but the existence of similaruch religious practices occured on most continents in ancient times. Why retreat in a spiritual sanctuary? A change in environment, an environment of a congregation
with a history of group study and practice, makes the changes easier. Is this sort of thing or was this sort of thing ever required? Maybe, to some prophets and sent ones, but to the rest it was a recomendation to partake in atleast once, if not every year.
Opening Masjid Annoowr, I became MooaDhin (someone who says something heard [announcer prayer call]) for Maghrib S*alat (Sunset prayer) on the twentieth of RamaDaan, 1430. After breaking fast, we said the prayer and I will depart from sharing the regular details. There was friendly competition to say the pray calls, but I didn't get to say either of them for Fajri SSalah (Dawn Prayer). He was more prompt and said one of each or all ten over the period of communal retreat. The TaraweeH ASSalat (taking ones time [Voluntary after the recommended after dusk] prayer) was led by Abdul FatH and included Al Qooraan 5.18-57. Many communities try to say the entirety of Al Qooraan in 29 or 30 nights of this. While other readers and reciters that were of this community would have in the time we spend in RamaDaan 1430, the style of chanting of this one was too lengthy for that to occur. Just because we didn't enact the myth of Al Qooraan being recited to MooHammad once a year during RamaDaan and twice in year ten A.H., doesn't mean we had to or missed out because we covered less material. The night went by with ordinary dreams, but more recollection then usual. I woke up on September 10th, 2009 and prayed the Tahajood ASSalat ([voluntary before dawn] Prayer After Waking) led by Khalid El. with Al Qooraan 1-2.20. There is a meal we took part in every night called SooHr, which is eaten as close to dawn as possible. It is recommended for those who will fast. The sign to bring it to a close is the little vertical streaks of twilight in the sky. The horizontal streaks came with the call to prayer. That day, I listened to Abdul Bari's recital or Al Qooraan 1&2 with Muhammad M. Pickthall's translation. This was to be the Quranic audio for my listened to that `Itikaaf.
The twenty-first night was upon us and Abdul FatH lead the TaraweeH again with Al Qooraan 5.58-95. The night visions were standard psychedelic experiences. I wrote only of the open space phenomenon with electric blue, electric white, and electric yellow. At times, such experiences happen daily or nightly. Therefore, I don't speak of things so common in order to conserve time. Friday, September 11 came upon us. Waking Before Dawn prayer was led by Khalid El. including Al Qooraan Soowrah fifty and sixty-seven. The following day included listening to Al Qooraan Soowrah Eighteen with the translation aforementioned.
The twenty-second night was a blessed Sabbath indeed!. We were led in Extended prayers by Ali the Bosnian. He covered parts of the Fifty-sixth, Fifty-ninth, Sixty-seventh, and Sixty-ninth Soowratayn in Al Qooraan. Then Abdul FatH continued the Sixth, until the end of the Soowrah. September twelfth was here with a typical parade of psychedelic sleep experiences. I woke to Khalid El. leading Tahajood Salat with the eighteenth Soowrah. It was read until the sixty-ninth verse. I joined before the second bow of the prayer. Shortly thereafter, I heard a ringing from all over the ceiling. This ringing had musical tones complimentary to the letters recited, but it didn't always match the voice in the recital. A moment before the bow seemed to make time slow. It was when two bars of light shone forth together in the front row. Seven feet off the ground in the far left to beyond the right in the first row was a blue beam and at the spot of its start shot forth a red beam into the floor. The thickness of these beams of light were as a pull-up bar. Had they been made of wood or the like, they would have supported people's weight. They remained for that inscrutable moment. That day included the listening to Al Qooraan Soowrah Three and Seventeen of the same recording. Had I to guess at which night of the first three was The Night of Power (Laylat Ool Qadr), I would have said that night was.
Seven more nights and days were to pass in a practice reminiscent of that in ancient tribal cultures. Going into a sacred enclosure during certain times, performing ritual dances & other religious or spiritual ceremonies, fasting when obliged, certain food and drinks, and only breaking from it for needs until the necessary tasks and communion had taken place are all common place in such retreats. When done correctly, we learn something of ourselves, thereby gaining a certain focus. Some of us will even encounter metaphysical beings besides our non-physical self. Some of these will be those of the shrine we stay at, while others will be visitors as well. We must treat what we encounter with the proper respect. We also know that besides invoking and evoking The God and ourselves, there is no need to invoke or evoke anything else. Though, in most instances, I can't prove how counterproductive this is to any, but myself.
The twenty-third night of Ramadaan came. Abdul FatH led the TaraweeH Salat with Al Qooraan 56-57.24. Sleep was performed with the appropriate invocations and washing, as usual. I woke on September Thirteen, after some extraordinarily bright psychedelic sleep phenomenon. Abdul FatH led Tahajood ASSalat as well. This night, the reading was Al Qooraan 57.25-58.11. The following day, I listened to the bilingual Al Qooraan Soowrah Nineteen.
The sun left from view and it became the twenty-forth. The Post Dusk and Predawn Voluntary prayers were led by Abdul FatH. TaraweeH was Al Qooraan Soowrah Sixty-one to Sixty-four Aayaat Nine. Then was Tahajood with Al Qooraan Soowrat 65-68. In-between was the period when September Fourteen arrived. Its night vision was atypically psychedelic. It was full of woven strands of electric light. The day included the listening to the Fourth Soowrah of Al Qooraan.
Night came as the twenty-fifth. The voluntary prayers as a group were led again by Abdul FatH. Before sleep they included Al Qooraan 69-70.30 and 71-73. After sleep was with Al Qooraan 46.?-47.17. Betwixt was atypical of psychedelic dreaming. Many round drops floated like oil paint in weightlessness. A bright white light with a touch of red specks was around it. The day that followed compelled me to listen to Al Qooraan Five and Six.
The twilight had disappeared in what was the twenty-sixth night. Of shared voluntary prayers, I only caught the sets before sleep. Al Qooraan 8.1-57 was it's portion. In the sixth Rakat, before the bow, I saw the entirety of Masjid Al Noowr's main prayer hall in vivid colour. The scene's shades and tones were much richer than one's typical vision. I kept my eyes fixed upon Al Qooraan in my hands with its *SaheeH International translation. Its light yellow pages turned to a bright white with a dark and glossy black printed text. I beheld the auras of all the people. The walls, floor, and ceiling looked as if they were splashed with oil paint and water. It was a moment so physically & emotionally intense that my eyes flowed with tears; my skin tingled; and my bones felt light. It was over in seconds, but seemed like an hour.
September Sixteen's time to remember was 3:30-4:45 A.M. Invoking with Al Qoraan 2.255, I fell asleep laying down. I felt something draw near as I was in bright flowery meadows. It was shaped like a misshaped ball of thorns. Its form was much like a chestnut pod, but more round and a spherical innermost layer. It was a Light Being with layers of light of the Unfallen Angelic realm. Of it's two layers, I will tell you there texture. The center was as a small sun and the outer layer was like a ball of electricity in a vacuum. The appearance of this Malaaikah made the vast fields seem to darken in its presence, but this was not so. All remained just as bright as it was. Everything else was just so dim in comparison. Feeling a certain joy, greater than what you'd expect from tears of joy; It sang to me as I stood remembering The God Who Created It. With its presence like a million people watching me, it flapped towards me and I felt a strong wind towards me. I kept reciting along with its form of remembrance. I woke up shortly after it finished. Had I to pick one night of the first seven to claim the Night of Decree (Laylatoo l Qadr) occured, it would have been that night. That day, I listened to Al Qooraan Soowrah Seven.
The twenty-seventh night went by with Extended Prayers and Post Waking Prayers being led by Abdul FatH. The first was with 12.1-52 and the second included Aayaat of Al Qooraan before 12.40-12.90. Between this, came September Seventeen. That night's dreams were typical psychedelic phenomenon of bright light in smoke with patterns. I later listened to Al Qooraan Eight and Nine.
The sun was gone and so was the moon. The Twenty-eighth Taraweeh was led by Abdul FatH with Al Qooraan 12.77-13.17. September Eighteen came with typical psychedelic sleep experiences. Tahajood was led by the same with Al Qooraan 14.?-15.48 being gone over. That Friday, I listened to Al Qooraan Thirty-two, Thirty-six, Fifty, and Seventy-six.
The Twenty-ninth and final night of RamaDaan came and I listened to Al Qooraan Soowrah Fifty-one. The final Extended Prayers of the month was led by Abdul FatH with Al Qooraan 17.1-66. The sleep experience, I woke from on September Nineteen was sort of atypical. Instead of geometric rooms of different colours of light; gems of the same all shone forth in the darkness. That Saturday, I listened to Al Qooraan Ten, Twenty, and Forty-eight. I sighted the moon in the afternoon above the clouds and it was later confirmed by those inside and outside our community. Therefor, it was now Shawal. It only takes two within a system of communication to sight the waxing moon for it to be considered a new month. Ofcourse, scientific means are used to determine if the moon was waxing yet. I left the Masjid to return home by around 10:12 P.M. Taking advantage of the best ten nights of the year leaves you with a buzz that carries for atleast a little bit afterwards. The sunrises now have their dazle back. The sighting of planets in the sky have an effect. The rain at night seems to be only a literal, not a metaphorical or metaphysical. Bliss is not over when it peaks. That is why the tenth month in the sacred calendar is the month of marriage, as it is more meritorious in this month than any other. I have made a change in my environment, engaged in a strict change in activity, clothing, diet, and mode of thought. May The God not diminish the positive effects of these two hundred and forty-three hours upon myself and whom I share it with.
Al Aeitikaaf feel Masjid Annoowr/Retreat in the Place to Prostrate to The Light (The God)
The night before, I walked home from the prayer and got one last look at the moon. Darkness dominating light. When literal, 'tis no reason to fright.
The day before, I compiled my intended plans for the retreat. Every day and again in the night, I would read four sorts of verses and go over the chart of 99 Names of The God. The first set of verses is those for what I call the Sermon on the Couch. These verses of The Loving and The Affectionate are Al Qooraan 2.165, 177, 190, 195, 205, 222, 276; 3.31, 32, 57, 76, 92, 119, 134, 140, 146, 148, 152, 159; 4.36, 107, 148; 5.13, 42, 54, 64, 87, 93; 6.141; 7.31, 55; 8.58; 9.4, 7, 108; 11.90; 16.23; 19.96; 20.39; 22.38; 24.22; 28.77&77; 30.21 & 45; 31.18; 42.40; 49.7-9; 59.9; 60.7&8; 61.4; 76.8, and 85.14. The second set of verses is the Sajdata Aayaat or Prostration Verses. As well as reading these verses which one prostrates after each of the fifteen, I wrote them out in a note book with a translation. They were Al Qooraan 7.206, 13.15, 16.49&50, 17.108-109, 19.58, 22.18, 22.77, 25. 60, 27.4-26, 32.15, 38.24, 41.37&38, 53.62, 84.21, and 96.19. I did likewise with the MooqaTTa`aatoo Aayaat or Abbreviated Letter Verses, except I wrote out a transliteration to go with them. These are Al Qooraan 2.1, 3.1, 7.1, 10.1, 11.1, 12.1, 13.1, 14.1, 15.1, 19.1, 20.1, 26.1, 27.1, 28.1, 29.1, 30.1, 31.1, 32.1, 36.1, 38.1, 40.1, 41.1, 42.1, 42.2, 43.1, 44.1, 45.1, 46.1, 50.1, and 68.1. The final set of verses which I would read atleast twice every sunset to sunset were 1.1-7; 2.1-20, 255-256, 284-286; 3.1-4; 27.65-66 & 74-75; 31.34; 55.1-78; 67.1-30; 72.1-28; and 85-114. I meant to go over Al Asmaaa OolH*oosnaa, which is The Most Beautiful of Names poster, an average of once every six hours, but I didn't end up reading it more than five times. I also intended to listen to the entirety of Al Qooraan with a translation. This was the first retreat, of which I could maintain it for 240 hours, which I didn't finish it. That is good, because the building was more active this year. After all, group worship and study is superior to that done alone.
In the fifteenth century of the Common Era, BooloowG Al Maraam (Attainment of the Objective) by Al HaafeeZ Ibn H*ajar Al Aeasqalaanee was written. In this arrangement of previous collected legends, number 572 tells us of how during Al IAetikaaf, MooHammad would only go home if he had a need. Since his home in Madeenah, which was formerly Yathrib, was right by the sacred place of prayer for that city, I would follow his example by only leaving for a need. So, I only left when it was time to use the restroom and to wash. A couple years ago we had to leave the Islamic Society of Southwest Washington property to shower and in the years before that, one had to leave to get more food, but no more. There was space to store what was needed for each of those who would take part. In the next narration related in this book, we find three of the things forbidden for the occasion. While in retreat we do not attend funerals (This is not only allowed, but prefered to take place in a masjid.), nor fondle our spouses, nor visit the sick (In Islam the contagious have been forbidden to travel or visit the places of worship. The exception is in Makkah and Jerusalem, where people live in homes within Al Masjid.). For the married person, all three would be made obligations at some point. Marriage and fighting, except in self defense are elsewhere forbidden for the one in retreat. Things not allowed in a Masjid include combing the hair, picking under the nails, trimming the nails, spitting, the sound from musical instruments (all ringing and clanging apparatus included), business transactions & discussions, plus a number of things which should be apparent by now. One quickly sees how many things which are required for life and are not only allowed but considered as acts which can be done as devotion to god are forbidden in such a sacred place. We turned to follow a way of Prophet MooHammad mentioned by Al BooKharee in his collection of legendary sayings book 3 number 260, which is going into retreat for the last ten of RamaDaan each year (Some years this is eleven days as it is not know whether the 20th will be of the last ten until the next month is seen.). By the time one finishes such a trip, one misses the power of a place that can make your prayers 27 fold what they are by one's self, but one realizes why monasticism was not obliged on any of the people of previous scripture (See Al Qooraan 57.27) and why it would be forbidden in this era.
As for a source all of knowledge agree was the same in every letter during Apostle MooHammad's time: Al Qooraan 2.187 implied that the best time for retreat was during RamaDaan (the ninth month) and this led people to the false presumption that retreat was only allowed during the month of fasting from the crack of dawn to sunset. Al Qooraan 44.3 told of a most blessed night where Al Qooraan was sent by The God to warn. Al Qooraan 89.1-5 let us know about ten very special nights. These nights were that which held the most reward for the devotee out of the whole year. We were to head to the even and the odd nights. The even tend to be the most neglected, because of the doubt in whether the 20th will be of these ten, or will there be a thirtieth like most months. We are further told of a night that stands out to fulfill an oath to the spiritually intelligent. Al Qooraan 97.1 tells us of the night where Al Qooraan was revealed (only 96.1-5 was learned that night in the year 13 Before Hijra). If that is the only night refered to, the next verse throws us a question on out comprehension of it. The sayings about the prophet don't reveal with any definitiveness, which. Verse three tells us what takes place in it is better than if 29,530 times. Sign four of this Chapter tells how Light Beings and the spirit descend by The God's permission, with decrees. This is a night where the Sakinah or tranquil presence and Unfallen Angelic presence is the strongest. It is a night for our Mental Soul (RoowH) to be in perfect accord with the Animal Soul (Nafs) and the Light Beings while in states of Absolute Righteousness & Undefiled Knowledge. The final sign in the ninety-seventh chapter tells us this peace peaks at the advent of the horizontal bars of twilight before sunrise (This is one and a half hours before sunrise, plus or minus a minute for every twelve minutes of difference from a morning that totals six hours.).
At 7:14 P.M., I left to arrive by 7:33 P.S.T. for what in Buddhi Yoga is called Vipassanaa. In Saamskrita it was called VipaSyanaa or VidarSanaa; which means insight and analytical insight (See, amoung other sources) What The Buddha Taught by Wapola Rahula page 68, 69, and 99. What it was was a meditative retreat that was more than just happy and peaceful living, but remembering and increasing awareness to effect a change that leads to enlightenment. It may not require such a periodic jump away from ordinary life to arrive at the enlightenment with and without ourselves, but it can help. Each night we are to have two periods of increased group devotional meditations. The prayer (taraweeH) after the night prayer (IShah) was to occupy more time than the standard five services that take place on a daily basis. The same was usually the case for the predawn prayer after sleep (tahajood). The fast which occupied the space in between was about awareness too, that of self and others. When not every day and night, every night. When not all ten or eleven nights, atleast five. What is the best way to choose five? Every other night is most efficient. How do we choose the nights with the most spiritual benifit? Pick the nights known to be in the last ten. What are those? The twenty-first through the twenty-ninth. How do we occupy the days? In the study of scripture, prophetic legends, and derivititve material. What about the other periods? We try to keep our focus as well. What is the difference between one day or night and more? Some desires and thoughts are not a daily occurence or atleast are not the same every day. Was Siddhartha Gautama, Prince of Saakyas or the Siddhatta Gotama Buddha the first to teach the 240 hour intensive retreat? Perhaps, but the existence of similaruch religious practices occured on most continents in ancient times. Why retreat in a spiritual sanctuary? A change in environment, an environment of a congregation
with a history of group study and practice, makes the changes easier. Is this sort of thing or was this sort of thing ever required? Maybe, to some prophets and sent ones, but to the rest it was a recomendation to partake in atleast once, if not every year.
Opening Masjid Annoowr, I became MooaDhin (someone who says something heard [announcer prayer call]) for Maghrib S*alat (Sunset prayer) on the twentieth of RamaDaan, 1430. After breaking fast, we said the prayer and I will depart from sharing the regular details. There was friendly competition to say the pray calls, but I didn't get to say either of them for Fajri SSalah (Dawn Prayer). He was more prompt and said one of each or all ten over the period of communal retreat. The TaraweeH ASSalat (taking ones time [Voluntary after the recommended after dusk] prayer) was led by Abdul FatH and included Al Qooraan 5.18-57. Many communities try to say the entirety of Al Qooraan in 29 or 30 nights of this. While other readers and reciters that were of this community would have in the time we spend in RamaDaan 1430, the style of chanting of this one was too lengthy for that to occur. Just because we didn't enact the myth of Al Qooraan being recited to MooHammad once a year during RamaDaan and twice in year ten A.H., doesn't mean we had to or missed out because we covered less material. The night went by with ordinary dreams, but more recollection then usual. I woke up on September 10th, 2009 and prayed the Tahajood ASSalat ([voluntary before dawn] Prayer After Waking) led by Khalid El. with Al Qooraan 1-2.20. There is a meal we took part in every night called SooHr, which is eaten as close to dawn as possible. It is recommended for those who will fast. The sign to bring it to a close is the little vertical streaks of twilight in the sky. The horizontal streaks came with the call to prayer. That day, I listened to Abdul Bari's recital or Al Qooraan 1&2 with Muhammad M. Pickthall's translation. This was to be the Quranic audio for my listened to that `Itikaaf.
The twenty-first night was upon us and Abdul FatH lead the TaraweeH again with Al Qooraan 5.58-95. The night visions were standard psychedelic experiences. I wrote only of the open space phenomenon with electric blue, electric white, and electric yellow. At times, such experiences happen daily or nightly. Therefore, I don't speak of things so common in order to conserve time. Friday, September 11 came upon us. Waking Before Dawn prayer was led by Khalid El. including Al Qooraan Soowrah fifty and sixty-seven. The following day included listening to Al Qooraan Soowrah Eighteen with the translation aforementioned.
The twenty-second night was a blessed Sabbath indeed!. We were led in Extended prayers by Ali the Bosnian. He covered parts of the Fifty-sixth, Fifty-ninth, Sixty-seventh, and Sixty-ninth Soowratayn in Al Qooraan. Then Abdul FatH continued the Sixth, until the end of the Soowrah. September twelfth was here with a typical parade of psychedelic sleep experiences. I woke to Khalid El. leading Tahajood Salat with the eighteenth Soowrah. It was read until the sixty-ninth verse. I joined before the second bow of the prayer. Shortly thereafter, I heard a ringing from all over the ceiling. This ringing had musical tones complimentary to the letters recited, but it didn't always match the voice in the recital. A moment before the bow seemed to make time slow. It was when two bars of light shone forth together in the front row. Seven feet off the ground in the far left to beyond the right in the first row was a blue beam and at the spot of its start shot forth a red beam into the floor. The thickness of these beams of light were as a pull-up bar. Had they been made of wood or the like, they would have supported people's weight. They remained for that inscrutable moment. That day included the listening to Al Qooraan Soowrah Three and Seventeen of the same recording. Had I to guess at which night of the first three was The Night of Power (Laylat Ool Qadr), I would have said that night was.
Seven more nights and days were to pass in a practice reminiscent of that in ancient tribal cultures. Going into a sacred enclosure during certain times, performing ritual dances & other religious or spiritual ceremonies, fasting when obliged, certain food and drinks, and only breaking from it for needs until the necessary tasks and communion had taken place are all common place in such retreats. When done correctly, we learn something of ourselves, thereby gaining a certain focus. Some of us will even encounter metaphysical beings besides our non-physical self. Some of these will be those of the shrine we stay at, while others will be visitors as well. We must treat what we encounter with the proper respect. We also know that besides invoking and evoking The God and ourselves, there is no need to invoke or evoke anything else. Though, in most instances, I can't prove how counterproductive this is to any, but myself.
The twenty-third night of Ramadaan came. Abdul FatH led the TaraweeH Salat with Al Qooraan 56-57.24. Sleep was performed with the appropriate invocations and washing, as usual. I woke on September Thirteen, after some extraordinarily bright psychedelic sleep phenomenon. Abdul FatH led Tahajood ASSalat as well. This night, the reading was Al Qooraan 57.25-58.11. The following day, I listened to the bilingual Al Qooraan Soowrah Nineteen.
The sun left from view and it became the twenty-forth. The Post Dusk and Predawn Voluntary prayers were led by Abdul FatH. TaraweeH was Al Qooraan Soowrah Sixty-one to Sixty-four Aayaat Nine. Then was Tahajood with Al Qooraan Soowrat 65-68. In-between was the period when September Fourteen arrived. Its night vision was atypically psychedelic. It was full of woven strands of electric light. The day included the listening to the Fourth Soowrah of Al Qooraan.
Night came as the twenty-fifth. The voluntary prayers as a group were led again by Abdul FatH. Before sleep they included Al Qooraan 69-70.30 and 71-73. After sleep was with Al Qooraan 46.?-47.17. Betwixt was atypical of psychedelic dreaming. Many round drops floated like oil paint in weightlessness. A bright white light with a touch of red specks was around it. The day that followed compelled me to listen to Al Qooraan Five and Six.
The twilight had disappeared in what was the twenty-sixth night. Of shared voluntary prayers, I only caught the sets before sleep. Al Qooraan 8.1-57 was it's portion. In the sixth Rakat, before the bow, I saw the entirety of Masjid Al Noowr's main prayer hall in vivid colour. The scene's shades and tones were much richer than one's typical vision. I kept my eyes fixed upon Al Qooraan in my hands with its *SaheeH International translation. Its light yellow pages turned to a bright white with a dark and glossy black printed text. I beheld the auras of all the people. The walls, floor, and ceiling looked as if they were splashed with oil paint and water. It was a moment so physically & emotionally intense that my eyes flowed with tears; my skin tingled; and my bones felt light. It was over in seconds, but seemed like an hour.
September Sixteen's time to remember was 3:30-4:45 A.M. Invoking with Al Qoraan 2.255, I fell asleep laying down. I felt something draw near as I was in bright flowery meadows. It was shaped like a misshaped ball of thorns. Its form was much like a chestnut pod, but more round and a spherical innermost layer. It was a Light Being with layers of light of the Unfallen Angelic realm. Of it's two layers, I will tell you there texture. The center was as a small sun and the outer layer was like a ball of electricity in a vacuum. The appearance of this Malaaikah made the vast fields seem to darken in its presence, but this was not so. All remained just as bright as it was. Everything else was just so dim in comparison. Feeling a certain joy, greater than what you'd expect from tears of joy; It sang to me as I stood remembering The God Who Created It. With its presence like a million people watching me, it flapped towards me and I felt a strong wind towards me. I kept reciting along with its form of remembrance. I woke up shortly after it finished. Had I to pick one night of the first seven to claim the Night of Decree (Laylatoo l Qadr) occured, it would have been that night. That day, I listened to Al Qooraan Soowrah Seven.
The twenty-seventh night went by with Extended Prayers and Post Waking Prayers being led by Abdul FatH. The first was with 12.1-52 and the second included Aayaat of Al Qooraan before 12.40-12.90. Between this, came September Seventeen. That night's dreams were typical psychedelic phenomenon of bright light in smoke with patterns. I later listened to Al Qooraan Eight and Nine.
The sun was gone and so was the moon. The Twenty-eighth Taraweeh was led by Abdul FatH with Al Qooraan 12.77-13.17. September Eighteen came with typical psychedelic sleep experiences. Tahajood was led by the same with Al Qooraan 14.?-15.48 being gone over. That Friday, I listened to Al Qooraan Thirty-two, Thirty-six, Fifty, and Seventy-six.
The Twenty-ninth and final night of RamaDaan came and I listened to Al Qooraan Soowrah Fifty-one. The final Extended Prayers of the month was led by Abdul FatH with Al Qooraan 17.1-66. The sleep experience, I woke from on September Nineteen was sort of atypical. Instead of geometric rooms of different colours of light; gems of the same all shone forth in the darkness. That Saturday, I listened to Al Qooraan Ten, Twenty, and Forty-eight. I sighted the moon in the afternoon above the clouds and it was later confirmed by those inside and outside our community. Therefor, it was now Shawal. It only takes two within a system of communication to sight the waxing moon for it to be considered a new month. Ofcourse, scientific means are used to determine if the moon was waxing yet. I left the Masjid to return home by around 10:12 P.M. Taking advantage of the best ten nights of the year leaves you with a buzz that carries for atleast a little bit afterwards. The sunrises now have their dazle back. The sighting of planets in the sky have an effect. The rain at night seems to be only a literal, not a metaphorical or metaphysical. Bliss is not over when it peaks. That is why the tenth month in the sacred calendar is the month of marriage, as it is more meritorious in this month than any other. I have made a change in my environment, engaged in a strict change in activity, clothing, diet, and mode of thought. May The God not diminish the positive effects of these two hundred and forty-three hours upon myself and whom I share it with.
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