May 21, 2009


Let us step through the dawning mist and awaken our senses,

for we have died and been born once again.

It is incredible, to look, to see, to appreciate all that has been..

And then to take a step forward knowing what is behind you,

Will not leave, will not disappear, but will be with you, now and for always.

For what isn’t disappearing, what isn’t illusionary, what isn’t temporarily before us..

It all comes, and so it all goes, where has it brought us, is what we must understand.

From there to here, and now, from here…to where.

Well let us stand still for a moment, to just look.. and see.

Truly see.

How far have we come, how far will we go..

Ilm o Amaal.

The path of the quluub will never cease to be lit…

It is with that fire that we see, that we listen, that we will.

So,  let the quluub breathe once again.

Let the ruuh expand yet again,  let the souls ease with patience and serenity,

Thus we shall know, and keep knowing.

~Dar bahr-i Khudah, ba fazleh tauwfiq-i Khudah.

Ya Sin

May 12, 2009

~ For those who reflect..
Ya Sin. (1) By the Qur’an, full of Wisdom― (2) Thou art indeed one of the messengers. (3) On a Straight Way. (4) It is a Revelation sent down by (Him) the Exalted in Might, Most Merciful. (5) In order that thou mayest warn a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah). (6) The Word is proved true against the greater part of them; for they do not believe. (7) We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see). (8) And We have put a bar in front of them and a bar behind them, and further We have covered them up; so that they cannot see. (9) The same is it to them whether thou admonish them or thou do not admonish them: they will not believe. (10) Thou canst but admonish: such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore good tidings, of Forgiveness and a Reward most generous. (11) Verily We shall give life to the dead, and We record that which they sent before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence). (12) Set forth to them by way of a parable, the (story of) the Companions of the City. Behold, there came messengers to it. (13) When We (first) sent to them two messengers, they rejected them: but We strengthened them with a third: they said “Truly, we have been sent on a mission to you.” (14) The (people) said: “Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: Ye do nothing but lie.” (15) They said: “Our Lord doth know that we have been sent on a mission to you: (16) “And Our duty is only to deliver the clear Message.” (17) The (people) said: “For us, We augur an evil omen from you: if ye desist not, we will certainly stone you, and a grievous punishment indeed will be inflicted on you by us.” (18) They said: “Your evil omens are with yourselves: (Deem ye this an evil omen) if ye are admonished? Nay, but ye are a people transgressing all bounds!” (19) Then there came running, from the farthest part of the City, a man saying “O my people! obey the messengers: (20) “Obey those who ask no reward of you (for themselves), and who have themselves received Guidance. (21) “It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back. (22) “Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me nor can they deliver me. (23) “I would indeed if I were to do so, be in manifest Error. (24) “For me, I have faith in the Lord of you (all): listen then to me!” (25) It was said: “Enter thou the Garden.” He said “Ah me! would that my People knew (what I know)!― (26) “For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!” (27) And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do. (28) It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent. (29) Ah! alas for (My) servants! There comes not an messenger to them but they mock Him! (30) See they not how many generations before them We destroyed? Not to them will they return: (31) But each one of them all― will be brought before Us (for judgment). (32) A Sign for them is the earth that is dead; We do give it life, and produce grain therefrom, of which ye do eat. (33) And We produce therein orchards with date-palms and Vines, and We cause springs to gush forth therein. (34) That they may enjoy the fruits of this (artistry): it was not their hands that made this: will they not then give thanks? (35) Glory to Allah, Who created in pairs all things that the earth produces as well as their own (human) kind and (other) things of which they have no knowledge. (36) And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness; (37) And the Sun runs his course for a period determined for him: that is the decree of (Him) the Exalted in Might, the All-Knowing. (38) And the Moon― We have measured for it mansions (to traverse) till it returns like the old (and withered) lower part of date-stalk. (39) It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: each (just) swims along in (its own) orbit (according to Law). (40) And a Sign for them is that We bore their race (through the flood) in the loaded Ark; (41) And We have created for them similar (vessels) on which they ride. (42) If it were Our Will, We could drown them; then would there be no helper (to hear their cry), nor could they be delivered. (43) Except by way of Mercy from Us, and by way of (worldly) convenience (to serve them) for a time. (44) When they are told “Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy, ” (they turn back). (45) Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom. (46) And when they are told “Spend ye of (the bounties) with which Allah has provided you.” You Unbelievers say to those who believe: “Shall we then feed those whom, if Allah had so willed, He would have fed, (himself)?― Ye are in nothing but manifest error.” (47) Further, they say, “When will this promise (come to pass), if what ye say is true?” (48) They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves! (49) No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people! (50) The trumpet shall be sounded, when behold! from the sepulchers (men) will rush forth to their Lord! (51) They will say: “Ah! woe unto us! Who hath raised us up from our beds of repose?― (A voice will say:) “This is what (Allah) Most Gracious had promised And true was the word of the messengers!” (52) It will be no more than a single Blast when lo! they will all be brought up before Us! (53) Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds. (54) Verily the Companions of the Garden shall that Day have joy in all that they do; (55) They and their associates will be in pleasant shade, reclining on thrones (of dignity); (56) (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for; (57) “Peace!― a Word (of salutation) from a Lord Most Merciful! (58) And O ye in sin! get ye apart this Day! (59) “Did I not enjoin on you, O ye children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?― (60) “And that ye should worship Me, (for that) this was the Straight Way? (61) “But he did lead astray a great multitude of you. Did ye not then understand? (62) “This is the Hell of which ye were (repeatedly) warned! (63) “Embrace ye the (Fire) this Day, for that ye (persistently) rejected (Truth).” (64) That Day shall We set a seal on their mouths. But their hands will speak to Us and their feet bear witness, to all that they did. (65) If it had been Our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen? (66) And if it had been Our Will We could have transformed them (to remain) in their places: then should they have been unable to move about, nor could they have returned (after error). (67) If We grant long life to any, We cause him to be reversed in nature: will they not then understand? (68) We have not instructed the (Prophet) in Poetry, nor is it meet for Him: this is no less than a Message and a Qur’an making things clear: (69) That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth). (70) See they not that it is We Who have created for them― among the things which Our hands have fashioned― cattle, which are under their dominion?― (71) And that We have subjected them to their (use)? Of them some do carry them and some they eat: (72) And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful? (73) Yet they take (for worship) gods other than Allah, (hoping) that they might be helped! (74) They have not the power to help them: but they will be brought up (before Our Judgment-Seat) as a troop (to be condemned). (75) Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose. (76) Doth not man see that it is We Who created Him from sperm? Yet behold! He (stands forth) as an open adversary! (77) And he makes comparisons for us, and forgets his own (Origin and) Creation: He says “Who can give life to (dry) bones and decomposed ones (at that)?” (78) Say “He will give them life Who created them for the first time! For He is well-versed in every kind of creation!― (79) “The same Who produces for you fire out of the green tree, when behold! Ye kindle therewith (your own fires)! (80) “Is not He Who created the heavens and the earth able to create the like thereof?”― Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)! (81) Verily, when He intends a thing, His command is “Be” and it is! (82) So glory to Him in Whose hands is the dominion of all things; and to Him will ye be all brought back. (83)


May 12, 2009


The aching of the heart… leaves at peace the body,
and takes all the pain unto itself, burning up.

He gives, as He takes, when His giving becomes the cause of our seeking other than Him, and attaching to other than Him, that is when He takes. “God’s jealousy is both the cause of our seeking Him, as well as our separation from Him. It tears us away from what is other than Him, but also blinds our eyes to what we are unworthy of seeing.”

En chi jahanist..
shab o roz, dar en haalat..
dar rah e raast, dar bahr e muhabbat.


Nouman Ali Khan:

  • The Qur`an illustrates various paths, journeys to the one truth: La Ilaha IllAllah. These paths are psychological in nature, spiritual in nature, etc.
  • Of the paths portrayed in the ayat of the Qur`an, the one in Surah Fatihah is the most eloquent and the most praised path to God.
  • It is part of our creed to believe that all children have been created with a soul. In Arabic: ruh, fitrah. The fitrah is the disposition within all humans that compels them to be in servitude to a Creator.
    • Therefore, one part of our relationship with our Rabb- our Lord- is already innate within us. It is something we do not need to learn; the part that compels us towards acknowledging Him and His Greatness.
    • We see our fitrah at play in our daily lives. They are present within the ethical values that all humans- regardless of race of upbringing- hold universal. For example, a man in China, and another in India will both agree that lying is wrong. Even if they were never taught this. Lying, stealing, backbiting– these are actions based on ethical values we hold to be wrong. Why? Because our fitrah leads us to these conclusions. Therefore a man in a remote village will agree to this, and so will a posh upper-class lady from the city.
    • Other examples: if someone does you good, you want to show them gratitude; if you see something beautiful, you appreciate it, etc.
  • Of the most important ideas/concepts we all share as humans (because of fitrah) is the idea of hamd: thanks, gratitude, and appreciation. We all, as humans, share the need to show gratitude- but to who ultimately?
  • When we ponder over our existence, our being…our need to show thanks to someone burdens us. The perfection, the beauty we witness on the Earth and in ourselves compels us praise ‘something.’ When we praise the sky and say: “wow, the sky is so beautiful”, or when we praise the ocean and say: “wow, the ocean is so vast and beautiful”, we understand that though we are praising, and attributing beauty to the sky and the ocean– they are not deserving of this praise. But the One that has caused the sky and ocean to be the way they are is deserving of this praise. Even when you see a beautiful painting, you realize it is not the item that is ultimately to be praised, but the person behind it is the one who deserves praise.
  • We realize- Subhanallah- there are so many things we do not deserve, we have not earned. Have you earned the five fingers on both of your hands that allow you to complete the most basic of activities…have you earned the functioning lungs within your body that allow you to live every extra second with every breath…have you earned both your eyes that allow you maneuver each and every second throughout the Earth…have you by your own virtue earned any of your limbs…? What have you earned? Yet you still enjoy all this and more.
  • SubhanAllah, do you not feel the need to show gratitude for all this– but to whom?
    • You may initially thank your parents, but who do you ultimately praise for all this?- your Rabb.

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praise is due to Allah SWT, the Lord of All the Worlds.

  • Allah swt first introduces himself to us as: Allah.
  • In Surah Fatihah, we praise Allah swt –our Rabb. Neither the word alKhaliq, nor the word alQudus is used, but the word Rabb is used.
  • Rabb: In language, some words are indicative of a relationship. When we hear child, we think parent. Student? Teacher. Husband? Wife. But words such as wise, what do we think? We don’t think of a compliment. If someone’s an owner, what do they own? If someone’s a Lord…who are they a Lord over? Rabb, too, implies a relationship of sorts.
    • Rabb: master
    • `abd: slave
  • Do these two terms sound positive? No, they bring about negative connotations. We think of tyranny and injustice when we hear the words master and slave. For one, this is due to the fact that we live in America, a country which has had to deal with the terrible past of slavery. But this is how Allah swt introduces himself– as the master; not the Provider, nor the Creator.
  • Why does he introduce Himself with the word Rabb? Because in doing so, we realize: He’s not only my Creator and Provider, but He is my master.
  • Servant vs. Slave:
    • Servant comes from the word service. Think in worldly terms. When you have a job, you provide one service. If you’re an accountant, you’re going to have your 9-5 job and that’s that. You are not required to provide any other services to the firm, except those that go under your accounting job profession. If you’re told to clean the floors, and be a janitor, you can refuse to do so–why? Because that’s not the service you provide; you’re an accountant. And if it’s the weekend and you see your boss at a barbecue, do you still have to listen to him and follow all his orders as if he’s your boss at work? No– why? Because his authority over you is limited. It is limited by time and place.
    • What is slavery? If you are a slave, your boss, the authority over you has no time limits, nor any other restraints. The state of slavery is a constant state; it is not conditional.
    • This is where slavery to God is unique. No one willingly becomes a slave to any human being or object. But people willingly become slaves to their Lord.
  • A question many people struggle with is: Why has God put so much misery on the Earth for humans to deal with? The answer: Do you have a contract with your Lord? Do you have a contract which states what he is obligated to give you….your eyes, your legs, your health, your wealth, your limbs? No, there is no contract stating that you are obligated to have anything. So why do you feel that God is obligated to give total happiness and joy to the world and it’s inhabitants; has He promised you no misery or pain?
  • In this world, the last thing we do is praise, or love our master. But in Surah Faithah, the FIRST thing we acknowledge is our need to praise him- to give hamd.
  • Now you have two choices:
    1. You can be an `abd
    2. You can refuse to be an `abd
  • The Qur`an speaks a lot about wind. What does the wind do? The wind carries seeds and pollens as it blows. The wind is a means by which life is distributed on the Earth. It disperses the seeds across the land, allows the plants to flourish, etc. If the wind suddenly just stopped blowing, than the greenery would go…the animals would slowly go…then we’d go. SubhanAllah- this is the miraculous nature of the wind, and the Qur`an alludes to this in the numerous instances in which it refers to the wind.

الرَّحْمَانِ الرَّحِيمِ

The Most Merciful, the Most Compassionate

  • arRahman- the incredibly Merciful.
  • Many of us, instead of saying thank you to our Lord, say there is no Lord. Despite this, He swt still gives you more…more health, more wealth, more family, more mercy.
  • Think of someone who for 20 years has been in constant disobedience to Allah swt. Then they realize their mistake, and turn back to their Lord in Taubah.  “The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace. Except those who repent and believe, and do righteous deeds, for those, Allâh swt will change their sins into good deeds, and Allâh is Oft-Forgiving, Most Merciful.”
    • There sins are not only erased, but the evil they did is turned into good. This is the incredible mercy of arRahman.
  • But Allah SWT is not only merciful. Emphasizing Allah swt’s mercy gets many people into trouble. Example: If you are teaching a third grade class and the very first day you are incredibly nice to the students, what will happen the second day? They will take you as the “nice teacher”. They will take advantage of your nice-ness. Therefore you must also assert your authority and be strict.
    • Muslims don’t pray. Why? Because Allah swt is Most Merciful. He isn’t going to punish me. How can he punish me for not praying when there are murderers out there, and rapists out there?
    • The thing is Allah is also All-Knowing. His mercy is unlimited, but it does have conditions.
    • If you think Allah swt is ONLY Merciful, then you open the door to sin and crime.

مَالِكِ يَوْمِ الدِّينِ

Owner of the Day of Judgment

  • He is the Owner of the Day of Deen. Deen comes from the word: dayn. Dayn- a loan you must pay back at a certain set time.
  • On the Day of Judgment, we will exclaim:  What is this book, what is wrong with it- it leaves out nothing neither great nor small?
  • Allah swt asks us numerous times: O mankind, what deluded you from your Lord?
    • He swt is asking you what was SUCH a distraction in your life that it took you away from the purpose of your life….that it took you away from your servitude to Him…such a HUGE thing? Was it the distractions of this world– a career, a spouse, family, wealth, cars, games- WHAT was it?
    • And why? What’s greater than this- greater than your Lord?
  • Muslims believe that it is impossible to believe in a god, and not believe in a hereafter. Why?
    • On this Earth, there is injustice. People’s crimes go unpunished. How many men have raped women? How many have murdered? How many have stolen from the weak and poor? People’s good goes unacknowledged. How many good people do not get recognition or thanks for their deeds? Where is the justice in this situation? Is this world just at all then?
    • Example: If a man kills 2 people, what’s the most you can do to him? You can kill him. But how many times can you kill him? Only once; not twice. So is this justice…he killed 2 people, yet he is only being killed once. In this itself there is a sense of injustice.
    • You believe this Earth is created by a God. And we know this Earth has injustice. But our Creator- God- cannot be seen as unjust. Because God is not less than Perfect. He is Perfection; He is Justice. This is where people get STUCK! If God is Perfect, Most Merciful, then WHY is there so much injustice in the world? This is why we believe in a hereafter. There is injustice in the world. But in the hereafter is where we shall see Allah’s Perfection shine; we shall witness his Justice. He is Owner of the Day of Justice- the Day of Judgement.
    • Remember, whatever concept of `adl (justice) we have, comes from Allah swt, who exhibits the absolute characteristic of `adl.

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ

You alone we worship and you alone we ask for help.

  • If you have a test, what do you do? You study. If it’s in a couple of days, you shut yourself from the world and you study non-stop. If you don’t know what to study, who do you ask? You ask the professor. You find out from the source what you need to study. You don’t make up your plan of what to study and do that. Why? Because than all your efforts would be a waste of time, because it is not what the professor was testing, or what the professor wanted.
    • So how do we worship Allah swt? Let’s sing for him. Let’s dance for him. This is what other people do (ie: Hindus, Christians).
    • But we find out for ourselves FROM God what He wants from us. How do we know what to do? We go to Him.
    • “We enslave ourselves willingly to You.”
    • “O Allah help us because we don’t even know how to serve you WITHOUT you.” Look at our pathetic state.

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us on the straight path.

  • Guide us:
    1. to
    2. through
    3. and along (the straight path).
  • You don’t just want Him to guide you TO the path, but through it. And then you want Him to to be with you the whole time while you are on the path.
  • Throughout history, many battles have been going on.
    1. Women vs. Men: If you try to make laws/ rules between women and men, they will NEVER be objective. Because either a man or a woman will be making the rules and decisions. It is not possible to be objective. If a man makes a judgment, he’ll be inclined towards what a man wants. The same is the case if the woman was making a decision. Who can dictate justice then between the two? Only God is capable of doing this. Because He is beyond man and woman, and He is neither. Therefore in the Qur`an, Allah swt legislates justice between man and woman.
    2. Labor vs. Capitol (Boss vs. Worker): There is a constant conflict between the two. The boss will ask the worker to work more for less pay. The worker will ask for more pay and less hours. Where is the compromise? Who can be just? Only Allah swt.
    3. Government vs. the People: The govt will ask for more taxes. The people will argue for less tax. The govt will want more control. The people will want less control.
    4. Body vs. Soul: This is the greatest of conflicts. Our bodies have appetites and physical pursuits, material pursuits, etc. “What do I drive? What do I wear? How do I look? How much do I want to make?” Then we have our spiritual pursuits- of the soul. We have a void within us. We have a void within our hearts. We ask: “Who created me? What’s my purpose? What’s after death?”
      • People fall into 2 extremes. They are either VERY materialistic (body), or either very philosophical (soul).
  • Siraat: It comes from the word for sword.
    1. straight
    2. long
    3. wide
    4. dangerous
  • Mustaqeem: straight. Linguistically, the word is specifically used for “vertically straight.”
    • We are asking Allah swt to guide us towards a path UP. “Guide us UP to you- vertically that is.” So when we ask Allah swt in this surah, we ask Him to take us away from the Earth and its vanities and guide us towards Him.
    • Also, when we ask in this surah, we ask Him swt to raise us (this is in a vertical direction as well). “Allah swt will raise you in your ranks (Quran).”
    • Allah says: those of you who believe- what is wrong with you? Are you content with the worldly life as opposed to the life of the hereafter?
  • Nasta`een: we seek Your help. Comes from the root word which means “to be engaged in something- something that you can’t complete. Therefore you ask somebody to help you.” So we’re trying to be good Muslims, but we acknowledge that without Allah swt we cannot fulfill this. We need His help.
    • “The Lord will only help you…only when you put in the effort.” Across the Qur`an, this is the norm. Allah swt won’t help us, if we don’t help ourselves.
    • People get stuck thinking, God doesn’t love me, or He hasn’t blessed me because I’m in such and such position. Or they think: forget God, I’ll do it all myself. I don’t need Him.
    • We need to be people of thoughts AND actions. Some people have thoughts (knowledge) but NO action. Others have lots of action, but NOT proper thoughts (knowledge). Therefore, you will see people doing actions that they think are Islamic, but they are not.
    • Example: If you’re reading more tafseer (gaining more knowledge), it HAS TO translate into action. You should be praying more qiyaam ul layl. If you’re not changing in your actions, then there’s an evident imbalance between your thoughts and your actions. Islam aims to achieve the balance.
  • In the Qur`an, two terms are always related: Rabb and guidance. The Rabb will give you guidance if you ask Him. YOU NEED TO TRULY SEEK GUIDANCE FROM THE QUR`AN.
  • When you appreciate human literary beauty, then you realize the perfection of divine literary beauty. So be well read, and understand literature. It will help you appreciate the Qur`an.
  • If you want to learn anything, ask Allah swt, and He swt will make it easy for you. Learn for the Sake of Allah swt and He swt will help you. Arabic is the language of the Qur`an, it is the language of the Propeht saw and the language of all our pious predecessors– so learn it, and ask Allah swt to help you learn it.
  • Read the Qur`an and love the Qur`an. Make the Qur`an your hobby.

Yin & Yang.

May 4, 2009


To begin to understand the relationships of the cosmos one must be aware of the symmetry and reciprocity between macrocosm and microcosm. This balance and equality is presented through the concept of yin and yang, which is manifest in everything in creation. Yin reflects the receptive nature while Yang reflects the dominant and active natures. As a whole they come together to encompass all of existence and the balanced forces between all beings. In Islam, marriage is understood as the union of the male and the female, the dominant and the receptive, heaven and earth. It is not only between the microcosm, and human beings, but amongst the macrocosm, the greatness of the heavens and earths that is only but reflected in the human marriage. Yin and Yang are not specifically either the man or the woman but only signify the male and female characteristics that encompass both. Thus, it is imperative that one understands the relationship between macrocosmic and microcosmic marriage in order to truly understand the perfection of beauty and balance of yin and yang.

The first marriage in all of existence was that of the Pen and the Tablet. For the first object of creation by God was the Pen, and He the All-Mighty said to it, “Write that which will be until the Day of Resurrection”. Therefore, the Tablet was created so the Pen could pour all it had to say upon it, measuring out the fate of the world until the Resurrection. It serves as the surface for which the light of the pen, which measures the distance between the heaven and the earth, must write. The masculinity and femininity here is boldly clear in the receptivity of the Tablet and the activity of the Pen. The microcosm needed Adam and Eve to bring everything into existence, while the macrocosm needed the Pen and the Tablet to bring all between the heavens and earth into existence. Of course, in reality one must see how God is the only instructor and the cosmos serves as only a learner, which is seeking and impoverished, and in absolute need of the light.

Heaven and earth bring into essence the greatest marriage of the universe, “In the view of the intellect, heaven is the man and earth the woman. Whatever one throws down, the other nurtures” (Murata 143). Heaven here represents the dominant, yang of the relationship between itself and earth, it is the guiding light, the intellect that shines forth the straight path for mankind, it is from the heavens that the Prophets received their books, from there did the angel Gabriel descend with Muhammad’s revelations. It also provides the nourishment of the physical earth, where the water of life pours forth and lets the earth thrive in its full potential, giving it heat and water through the sun and rain. For it is only through these that life grows, the minerals, plants and animals – “…which He desired to bring into existence in the earth. He made the earth like the wife and the heaven like the husband. The heaven casts something of the command that God revealed to it into the earth…” (143). Thus, without heaven earth would not grow, it wouldn’t have any source of provision, yet without earth, heaven would not have a receptacle to pour its jewels and fruits of life into. One cannot exist without the other; they complete one another and perform the function of the whole, the purpose of their existence, to serve their Creator in their completeness.

Fatherhood and motherhood lets us delve deeper into the ocean of relationships by specifying the macrocosmic relationship a bit more narrowly. While the human being is made up of a spirit, soul and body; the spirit is the highest and purest form, and the soul is “as it were, simply the face of the spirit turned toward the world of lowness and density” (144). Specifically, the soul serves as the intermediary between spirit and body, spirit being the highest and purest light and intellect of the human being while the body is simply dead and dark. When the spirit encompasses the body, the soul shines forth. “Everything that exercises an effect is a father, and everything that receives an effect is a mother. That which is born between the two from the effect is called a son or a child” (145). The father reflects the attributes of the spirit, intelligent, high and giving, while the mother represents the body, “as the man casts water into the woman through intercourse” (143), she is dark and lifeless without the provision of the man, and once they ultimately join in union, the child comes forth. The souls spur forth through the children, and thus, through the tools of fathers and mothers, God creates the souls of the world, the human universe. Further, the father being the head of its family is the dominant force that provides the means for their sustainment while the mother takes the material means provided and nurtures it into the spiritual and emotional health of the family.

Hence, this is precisely where the yin and yang of the family lies, where the children are kept in balance through the qualities of their mother and father, without one or the other they lack the symmetry that lets them grow and thrive in the world. If one possesses knowledge and intellect, but does not properly apply that intelligence in the physical form, in action, then what good is that mind? It is the sufficient knowledge that must be worked out actively and efficiently, in order to produce virtuous and capable effects. “The speech of the architect is a father, and the reception of the listener is a mother. Then the knowledge of the listener becomes a second father, while his limbs become a mother” (146).

It should not fulfill us to learn about the marriages of the cosmos without understanding the inner dimensions of it all, explicated through the various aspects of human marriage specifically. For this is where the union is completed, in both the higher intellect and bodily desire. Marriage for the human being not only signifies the completeness of the whole, the seeking and attaining of one’s partner and other half, but on a deeper level the balance found through marriage pacifies and nourishes the soul in a greater realization its ultimate purpose, the worship of God. It is pertinent here to embrace al-Ghazaali’s contentions on the penetrating effects of mere intimacy between a man and woman. Intimacy is associated with yin names such as Merciful and Loving, while worship and service are associated with yang names such as King and Majestic. Thus, if one deals too much with the names of majesty it will constrict the heart in an increase of awe and fear, hence one only achieves expansiveness through women, who remedy this one sided development of the soul. When one interacts with women through intimacy, intellectual intercourse or the leisure of just being in their company, the heart finds ease and therefore an increase in desire for worship. For diligence in worship brings weariness, constricting the heart, and the ease of true companionship brings the heart back to life and vitality. Therefore, men manifest yin for women, and women manifest yin for men. Muhammad’s close companion Ali once said, “Do not remove rest and ease completely from the hearts, lest they become blind”.

Awareness of one’s weakness, incapacity, and yin position in relationship to the Real is the state of servant hood. Thus, marriage, in learning to be receptive towards one another, it increases your capacity for true servant hood. Thus, man’s degree has to do with the dominance of yang in his case, and yin in hers.Although you cannot in reality attribute any yang qualities to you, bc they only rightfully belong to God.

On the DOJ, man will ask God why he must support his wife and why he alone must support their children, and he asks, Thou hast said in Thy book, The men have a degree over them, Yet we are equal, what then is this degree? He is given the answer as follows: Your degree above her is that I have given you permission to divorce her if you like and keep her if you like, but she does not possess that.” Thus, this verse is specifically referring to the laws of divorce. The Prophet said “The best of you is the best to his wife, and I am the best to my wife. I counsel you to be good to your wives, for they are your helpers…” So basically, he was saying these women are in your hands and are God’s trust with you. Be good to them and desire the best for them, especially that they be pious and worthy, since a pious and worthy woman is the cause of a man’s ease and his help in religion.

A worthy spouse is not of this world, but of the next. ~ The worthy spouse allows you to be free to engage in the work of the next world. When you keep to your worship, if a boredom should appear such that the heart is weared and you fall behind, looking at her and witnessing her gives intimacy and ease to the heart. That power of worship will return and your desire to obey God will be renewed. In trying to understand the Sharia’s ruling over the rites of husbands and wives, it is easy to judge and say that Islam aims to subjugate women in society. However, if you truly read and delve into the meaning, you will clearly see the proof of the dominating power of women in Islamic society. A husband has his functions and a wife hers, however, if the rites of the husband are so strong, how come the points or so over emphasized? Precisely bc men are in many ways weaker than women, so they need the backing of God and the Prophets to set up the right relationship. He can do nothing without them, on the level of relationship bw man and woman, man is impotent w.o woman. Since woman is microcosm, she focuses within herself the strength of every receptive reality in existence. She brings together in herself the power of the whole cosmos. As a result, nothing in the universe is stronger.
Marriage in this abode is for the sake of subsistence of species. Eve came out of Adam’s rib, bc ribs are bent, thereby she may bend towards her children and her spouse. The bending of the man towards the woman is his bends toward his own self, since she is a part of him. When God took Eve from Adam, he filled the empty space with appetite for her, since existence does not allow a vacuum to remain. Thus, Adam rested in her, and she rested in him. She was a garment for him, and he was a garment for her. The Arabic word for womb is Rahim, which derives from the same root as the words rahma and rahman, Mercy and Merciful. The mother’s womb is the lcous of God’s life giving mercy, just as the womb is a branch of God’s mercy, so Eve is a branch of Adam. Hence, love and mercy are the seeking of the whole for its part and the part for its whole. The two join together and from this conjunction become manifest the entities of the children. Spiritually, women can attain all levels even that of the Pole, the supreme spiritual ruler of the age upon whom the existence of the cosmos depends.
If men and women fall short of each other by a certain degree, yet they find fulfillment in each other precisely for that reason. What seperates them gives rise to the desire that brings them back together. In the same way, God’s love for the cosmos bring it into existence, “so that the Hidden Treasure may be known”


May 1, 2009

It is recommended to recite Surat al-Kahf completely the night before Friday, and it is also recommended to do so Friday itself, before Maghrib time. Ibn Abidin said, And it is best to do so early on Friday, in order to rush to the good and to avoid forgetting.  [Ibn Abidin, Radd al-Muhtar, Bab al-Jumu`ah]

The evidence for it being recommended includes the hadith related by Hakim and Bayhaqi, from Abu Sa`id (Allah be pleased with him), Whoever recites Surat al-Kahf on Friday, light shall shine forth for him between the two Fridays.[Ibn Hajar, Talkhis al-Habir]

Rasulullah (Allah bless him & give him peace) said: “Friday is the best of days. It was on this day that Hadrat Aadam alayhis salaam was created, it was on this day that he was granted entry into jannah, it was on this day that he was removed from jannah (which became the cause for man’s existence in this universe, and which is a great blessing), and the day of resurrection will also take place on this day. ” (Sahih Muslim)

2 . It is related from Imam Ahmad rahmatullahialayh that he said that in certain aspects the rank of the night of jumu’ah is even higher than Laylatul Qadr One of the reasons for this is that it was on this night that Rasulullah (Allah bless him & give him peace) appeared in the womb of his mother Rasulullah’s (Allah bless him & give him peace) appearance in this world was a cause of so much good and blessings both in this world and in the hereafter that they cannot be enumerated. (Ash’atulLama’aat)

3 . Rasulullah (Allah bless him & give him peace) said: “There is such an hour on Friday that if any Muslim makes dua in it, his dua will definitely be accepted. ” (Bukhari, Muslim) The ulama have differed in specifying that hour which has been mentioned in the Hadith . Shaykh Abdul Haq Muhaddith Dehlawi rahmatullahialayh has mentioned 40 different opinions in his book Sharh Sifrus Sa’aadah . However, from among all these opinions he has given preference to two opinions: (1) That time is from the commencement of the khutbah till the end of the salaat, (2) That time is towards the end of the day . A big group of ulama have given preference to this second opinion and there are many Ahadith which support this opinion . Shaykh Dehlawi rahmatullahialayh says that this narration is correct that Hadrat Fatimah radiallahuanha used to order her maid on Fridays to inform her when the day is about to end so that she could occupy herself in making zikr and duas. (Ash’atulLama’aat)

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