Month: November 2025

When Dhikr Becomes Melody: The Spiritual Music of A.R. Rahman

The name “Rahman” in the title refers to the celebrated Indian composer and music producer known to the world as A.R. Rahman (full name: Allah Rakha Rahman). His signature strength lies in his ability to seamlessly blend classical Indian music with electronic sounds and traditional orchestral arrangements.

A Staggering Reputation

A.R. Rahman’s collection of accolades is nothing short of extraordinary, including:

· 6 National Film Awards · 2 Academy Awards (Oscars) · 2 Grammy Awards · 1 BAFTA Award · 1 Golden Globe Award · 15 Filmfare Awards · 17 Filmfare Awards South

Such a list firmly places him in a league of his own.

· In 2009, Time magazine listed him among the 100 Most Influential People in the world. · In 2011, a leading UK-based world-music magazine named him one of “Tomorrow’s World Music Icons.” · He is affectionately called Isai Puyal (“The Musical Storm”) and the “Mozart of Madras.”

Beyond his musical genius, Rahman is a dedicated philanthropist. In 2004, he was appointed Global Ambassador of the Stop TB Partnership, a WHO project. He has also supported Save the Children India and provided aid for orphans in Banda Aceh affected by the 2004 Indian Ocean tsunami, among many other charitable initiatives.

The Deep-Rooted Influence of Sufism

Born into a Hindu family, Rahman embraced Islam in his twenties—a decision he describes as entirely voluntary and heartfelt. He openly acknowledges Sufism’s profound impact on his outlook on life. In one interview, he shared:

“How has Sufism affected your attitude to life?” “It has taught me that just as the rain and the sun do not discriminate between people, neither should we. Only when you experience friendship across cultures do you realise there are good people in every community…”

“Did your spiritual guide (peer) ask you to embrace Islam?” “No,he didn’t. No one is forced to convert to the path of Sufism. You only follow if it comes from your heart. A year after meeting Qadri Saaheb in 1987… I was reminded of what Jesus Christ (peace be upon him) once said: ‘I wish that you were hot or cold. So because you are lukewarm… I will spit you out of My mouth.’ What I understood was that it is better to choose one path wholeheartedly. The Sufi path spiritually uplifted both my mother and me, and we felt it was the best path for us, so we embraced Sufi Islam.”

Hasbi Rabbi Jallallah: A Sufi Musical Testament

Rahman has composed several pieces with a distinct Sufi flavour. Two of the most beloved, especially among school and university choirs, are Kun Faya Kun and Hasbi Rabbi Jallallah (often shortened to “Hasbi”). The former is particularly popular among mothers who gather for regular Yāsin recitations. Its core message revolves around the inevitability of Allah’s absolute power and the necessity of humility before Him—a sentiment powerfully captured in the repeated line, “I know nothing.”

The second piece, Hasbi Rabbi, stands out for its powerful invocation of dhikr (remembrance of Allah), expressed in profound and beautiful language (what the Qur’ān terms qawlan balīghā), set against an exquisite musical arrangement. It serves as an urgent spiritual call. Here are some representative excerpts (originally in a mixture of Indian languages and Arabic):

Those addicted to the problems of the heart, the Essence of Allah calls you!… Those whose dhikr of God comes from the heart are truly freed!… Dhikr is peace, Dhikr is victory, Dhikr is healing, Dhikr is the cure…

Hasbi Rabbi jallallah Mā fī qalbī ghayrullāh Nūr Muhammad sallallāh Ḥaqq la ilāha illallāh

The message is crystal clear: it conveys (1) the teaching of tawḥīd (the Oneness of God), and (2) an invitation to constant remembrance. Tawḥīd shines in the final line, which is the very testimony of faith. The call to dhikr dominates the first section, where the word is mentioned five times—not to define it, but to emphasise its transformative power for the one who performs it. This is the true strength of these lyrics!

The chorus’s second line—Mā fī qalbī ghayrullāh (“There is nothing in my heart except Allah”)—offers an operational definition of perfect devotion. The late KH Zezen Zainal Abidin (d. 2015) once explained in a teaching session on Al-Ḥikam that the heart (qalb) is the divine sanctuary within every human being, a place belonging exclusively to Allah.

Beyond its emphasis on tawḥīd and dhikr, the full lyrics of Hasbi are rich with Allah’s Beautiful Names (Asmā’ al-Ḥusnā), such as al-Ḥayy, al-Qayyūm, al-Raḥmān, al-Mannān, and Dhū l-Jalāli wa l-Ikrām.

The Global Embrace of Rahman’s Sufi Music

Rahman’s Sufi-inspired music enjoys widespread popularity not only in India but across Europe, North America, and Asia—particularly among school and university choirs, including those from strongly Christian backgrounds.

Its universal appeal can certainly be attributed to its exceptional musical quality. Yet, one cannot overlook the powerful role of its spiritual message of peace and divine love—the author is personally convinced this is a major factor.

To fully appreciate Rahman’s Sufi music, readers are invited to watch:

· The original live performance of Hasbi Rabbi by A.R. Rahman himself (2017) → [link] From this video, one can feel the power of the language, the depth of the composer’s own spiritual experience, and the urgent beauty of the message. · Or the vibrant rendition by the mixed choir of Universitas Padjadjaran (UNPAD), released on 27 May 2019 → [link] Their performance leaves a powerful impression that both the musical beauty and the profound Sufi message can be wholeheartedly embraced by the younger generation.

May it bring benefit to us all.

The Golden Rule: Meditation, Concentration, and Prayer

The Golden Rule is often said to encapsulate the essence of all religious teachings: “Love God with all your strength and love your neighbor as yourself” [1]. Within this rule, “love” signifies an act of intelligence grounded in true faith (Iman), an act of will to align with the truth of that faith, and an act of the heart to fully assimilate that truth. In this profound sense, love demands the complete participation of one’s being: intelligence, will, and heart alike.

What, then, is its connection to meditation? The answer depends entirely on how meditation is defined. If understood broadly as “the act or process of spending time in quiet thought” [2], then meditation bears no direct relation to the Golden Rule. However, the link becomes profoundly intimate when meditation is viewed from the traditionalist perspective as “contact between intelligence and Truth.” To grasp this meaning more fully, consider the following excerpt from a leading figure in this school of thought:

“Another mode of orison is meditation; contact between man and God here becomes contact between intelligence and Truth, or relative truths contemplated in the Absolute. … Meditation acts on the one hand upon the intelligence, in which it ‘awakens’ certain consubstantial ‘memories,’ and on the other hand upon the subconscious imagination, which ends up incorporating into itself the truth meditated upon, resulting in a fundamental and quasi-organic persuasion” [3].

From this passage, it is evident that meditation carries a vast and profound significance—far broader and deeper than standard dictionary definitions suggest. In other words, the common understanding of meditation has been degraded, stripped of the elements that evoke the divine. This degradation, as the traditionalists argue, applies to many key terms in religious metaphysics, including “intellect” [4].

What, then, is the role of meditation? From the traditionalist viewpoint, its primary function is to “open the soul”:

“The role of meditation is thus to open the soul, first to the grace that draws it away from the world, second to what brings it nearer to God, and third to what reintegrates it into God, if one may speak in this way; however, reintegration may be only a fixation in a given ‘beatific vision,’ that is, a still indirect participation in divine Beauty.”

If meditation pertains to Truth and the intelligence, then concentration pertains to the Way and the will. While meditation and concentration represent the respective “practices” of intelligence and will, what practice does prayer (Salat) embody? It can be seen as the practice of the heart or the soul. Together, meditation, concentration, and Salat vividly illuminate the spiritual life and its primary modes. Regarding Salat, the following reflection from Schuon merits deep contemplation:

“Prayer—in the widest sense—triumphs over four accidents of our existence: the world, life, the body, the soul; we might also say: space, time, matter, desire. It is situated like a shelter, like an islet. In it alone are we perfectly ourselves, because it puts us in the presence of God. It is like a diamond, which nothing can tarnish and nothing can resist [5]”.

Endnotes:

[1] In the Islamic context, this Golden Rule is formulated as the principle of maintaining the vertical bond with the Absolute (hablun min Allah) and the horizontal bond with fellow humans (hablun min al-nas). Degradation befalls anyone who neglects these two essential connections. Wa Allāhu a’lam.

[2] Merriam-Webster’s Advanced Learner’s English Dictionary.

[3] Frithjof Schuon, Prayer Fashions Man, “Modes of Prayer” (2005, p. 59).

[4] According to Merriam-Webster, intellect is “the ability to think in a logical way.” For traditionalists, its meaning is far broader: “at once a mirror of the supra-sensible and itself a supernatural ray of light” (See Valodia in Glossary of Terms Used by Frithjof Schuon, undated). [5] Frithjof Schuon, Prayer Fashions Man, “The Servant and Union” (2005, p. 182).

SPIRITUAL DIAGRAM: Where Do You Stand on the Map of Al-Fatihah?

Surah Al-Fatihah, Verse 7, identifies four spiritual groups .

  1. Al-Mun’am ’Alayhim(Those Granted Favor)
    1. Location: The center—where Set A (Straight Belief) and Set B (Straight Worship) intersect.
    1. Description: This group combines aqidah sahihah (correct belief based on revelation) with amal shalih (righteous worship according to the Prophet’s ﷺ method). They are the prophets, the truthful, the martyrs, and the righteous (QS. An-Nisa: 69). Allah’s favor grants them guidance, tranquility, and Paradise.
  2. Al-Maghdub ’Alayhim(Those Who Incur Wrath)
    1. Location: Set A (Straight Belief) without Set B (Straight Worship).
    1. Description: They know the truth but fail to act upon it. Scholars identify this group with the Jews (as in QS. Al-Baqarah: 61) or, more broadly, anyone who sins despite knowing better. Allah’s wrath manifests in their lives as anxiety and discontent.
  3. Adh-Dhaallin(The Astray)
    1. Location: Set B (Straight Worship) without Set A (Straight Belief).
    1. Description: They are diligent in worship, but their beliefs are deviant (involving bid’ah, shirk, or following desires). This group is identified with the Christians (QS. Al-Fatihah: 7) or anyone who worships without correct knowledge. Their misguidance is subtler and more dangerous.
  4. Kafir Mutlak(Absolute Disbelievers)
    1. Location: Outside both Set A and Set B.
    1. Description: They reject straight belief (denying revelation) and do not perform proper worship. They are the clear disbelievers (QS. Al-Baqarah: 6), whose fate is the Hellfire.

A Reflective Question for Daily Muhasabah (Self-accounting):

“Where do I stand?”

Only you and Allah know the true answer, but the signs are recognizable:

  • If you constantly seek knowledge of Tawhid and are diligent in worship → You are approaching the favored center.
  • If you know the religious rulings but are lazy in prayer or persist in sin → You are nearing the group of those who incur wrath.
  • If you are diligent in worship but mix it with superstitions or innovations → You are approaching the astray group.
  • If you deny core religious truths and do not pray → You are outside the circles of faith.

The Call to Action:

“Rush to the center intersection! That is the Sirat al-Mustaqim—the straight path that perfectly unites correct knowledge with righteous action.”

References:

  • QS. Al-Fatihah: 7 (The primary foundation)
  • QS. Al-Baqarah: 6 (On the disbelievers)
  • Tafsir Ibn Kathir: Confirms the identifications of the groups.
  • Hadith: “The Jews are those who earned (Allah’s) wrath, and the Christians are astray.” (HR. Tirmidhi)

This diagram is not just theory; it is a spiritual mirror. Every one of us may have drifted into these different areas, but the believer always strives to return to the center, embodied in the prayer: “You alone we worship, and You alone we ask for help.” (QS. Al-Fatihah: 5)

And Allah knows best.

THE WORLD IS MESSY: The Spiritual Root of All Chaos

We know the world is messy. But while we look to technology and policy for solutions, Islam points to a deeper, spiritual root for this chaos.

This root is a “Triangle of Spiritual Collapse”:

  1. Al-Hiras (Competitive Greed): This is the “reply to your story, I’ll upload mine” lifestyle—a FOMO that drives us to exploit the Earth without limit. QS. At-Takathur: 1-2 warns us precisely against this.
  2. Taghallub al-Hawa (The Dictatorship of Desire): When worldly desires become the commander, common sense and conscience are ignored. This is what psychology calls the tyranny of impulses, and QS. Yusuf: 53 confirms that the nafs is a powerful instigator of evil.
  3. Al-Fasad (Systemic Corruption): This is the inevitable result. The worst part? The destroyers pose as “reformers.” Exploiting nature is called “development.” Oppressing the weak is labeled “stability.” They have lost touch with reality, as warned in QS. Al-Baqarah: 11-12.

The consequences are clear: environmental and social crises.

But is there hope? Absolutely.

Islam offers the concept of #Fitrah. Before we were born, our souls acknowledged Allah as God. This means our moral compass—the ability to distinguish right from wrong—is already embedded within us. It is merely covered by the dust of greed and negligence.

Our task is to clean that dust and return to our true selves. As Prophet Muhammad SAW assured us through QS. Az-Zumar: 53: “Do not despair of the mercy of Allah.”

Therefore, the solution starts from within. The movement of soul purification (tazkiyatun nafs) is not just about self-realization; it is the driver for creating a more just and sustainable system.Let’s heal ourselves to heal the world.

SALAT: Your Spiritual First Aid

We live in a world that is overstimulated yet unfulfilled. We champion “self-care” and “mental health,” yet often overlook the most accessible spiritual first aid: Salat.

Why is Salat the answer now?

  1. Reclaim Your Colonized Attention. Every scroll exploits your focus. Salat is the ultimate digital detox. In prostration, you reclaim your attention. You are not a product to be sold, but a servant to the Divine.
  2. Solve the Identity Crisis. In a world dictating “who you must be,” Salat reminds you of your true identity: a human with a divine mission. You are more than just a job title or a content creator.
  3. Fulfill the Craving for Authentic Connection. DMs can be left on “read.” Salat is a direct, unfiltered connection to the Source of All Energy. There is no ghosting. He always answers, “I am near.” (QS. Al-Baqarah: 186).

Salat is not merely an ancient ritual; it is an act of REBELLION.

  • A rebellion against materialism. With the takbir, you declare: “The Greatest is not my financial problems nor my popularity, but ALLAH.”
  • A fight against anxiety. In ruku, you surrender your worries, admitting: “I am not in full control, but my Lord is.”
  • A rebellion against emptiness. Every salam is a reminder that your life has a noble, ultimate purpose.

You find it hard to focus? That is normal. The heart is like a spiritual muscle, weakened from lack of use. But once you feel that profound peace—the high that cannot be bought—you will be hooked. This is the secret power-up so many ignore.

Salat is Gen Z’s Mi’raj: the most critical journey you can take five times a day, without a data quota.

The choice is yours: continue living reactively, bombarded by notifications and trends… or take control. Stand. Pray. Discover your true self.“Verily, in the remembrance of Allah do hearts find peace.” (QS. Ar-Ra’d: 28)