March 21, 2011

Nauroz Mubaraak!!

Eid Mubaraak..

September 10, 2010

Ya Latif!

February 15, 2010

Dawud al-Ta’i

September 8, 2009

Abu Sulayman Dawud ibn Nusayr al Kufi al Tai (Allah have mercy upon him) (d. 160 or 165) narrated hadith from a number of the Tabi’un and took fiqh from Abu Hanifa who predicted that he would devote himself entirely to worship. Ibn Ziyad al Lu’lu reported, “Zufar and Dawud al Ta’i al Kufi at first were colleagues, then Dawud left fiqh for asceticism while Zufar combined the two.”

Ibn al Jawzi in Sifat al Safwa narrates that Abu Hanifa said to Dawud: “Abu Sulayman! As for the instrument, we have mastered it.” Dawud said: “What is left?” Abu Hanifa said: “What is left is to put it into practice!” Dawud said: “When i heard this, my soul stirred me to seclusion and solitariness, but i told it: Sit with them for a year and do not raise a peep during that time.” During that year, he said. “A question would come up which made me crave to answer it more than someone parched craves water, but i would not answer.” After one year, he went into seclusion.

Among Dawud’s sayings: “Fear Allah and keep piety with your parents; fast from the world and make death your breakfast; run away from people as you would from a lion, without disparaging them nor leaving their congregation.” “Be satisfied with little from the world together with safety in Religion, just as worldly people are satisfied with the world together with corruption in their Religion.” “Despair is the natural end of our deeds, but our hearts drag us to hope.” “Beware! Lest Allah find you where he forbade you to be; beware lest He not find you were He ordered you to be; be ashamed of His nearness to you and His power over you!” To a student who wished to learn archery: “Archery is fine but your days are counted; look well how you spend them.”

Abu Bakr Muhammed ibn Abi Dawud said he heard Shiduyah ask Dawud: “What do you think of a man who enters upon those [‘Abbasi] princes and commands them good and forbids them from evil?” Dawud said: “I fear he will be lashed.” He said: “What if he endures it?” Dawud replied: “I fear the sword fro him.” He said: What if he endures it?” Dawud replied: “I fear for him the deeply-hidden disease – vanity (al-‘ujb).”

Muhammed ibn “Uthman al-Sayrafi said that Dawud only came out of his house upon hearing the iqama then, when the Imam gave salam, jumped up and returned to his house. His daily diet was bread, salt, and water. One time he ate dates out of craving, after which he swore never to touch dates again. One time his maidservant cooked him a dish but he said: “Take it to So-and-so’s orphans. If i eat it, it will end up in the midden, but if they eat it, it will be stored up in the Divine presence.”

At a funeral one day, Dawud was heard to say: “Whoever fears the Divine threat, all that seems far looms near to him; whoever harbours endless hopes, his deeds are feeble; everything that is going to take place is actually near! Know, my brother, that everything that keeps you away from your Lord is a misfortune for you. Know that the dwellers of the graves are happy for what they sent forth and regret their useless occupations, while the dwellers of the world fight and compete with one another precisely over what the grave-dwellers regret.”

Visitors once said to one another, upon seeing him sitting on the dusty ground: “This is an ascetic (zahid).” He said: “The ascetic is one who first evaluates then leaves!” When Sufyan al Thawri visited him with Abu Khalid al Ahmar the latter was miffed that Dawud did not so much as look at Sufyan, but Sufyan told him: “He is unconcerned by affection; did you not see his eyes? They see other than what we fiddle with.” To another visitor who offered to have the cobwebs in his ceiling swept Dawud said: “Do you not know that he, peace be upon him, detested superfluous gazes?” After that he refused visitors and communicated from behind his door.

Dawud inherited from his parents or his freedwoman twenty pieces of gold which sufficed him for twenty years, after which he would sell the wood of his roof for sustenance until he lived in the last sheltered corner of his house. Hammad [ibn Salama] and / or Abu Yusuf said to him: “Dawud! You are satisfied with so little of this world!” He replied: “Do you know who is satisfied with much less? Those who are happy with all this world in exchange for the hereafter!” To al-Harith ibn Idris who asked him counsel Dawud replied: “The soldiers of death await you.”

Dawud’s frequent prayer: “Allahumma! Your care has piled cares upon me and barred my way to sleep. My desire to see You has tied me up and barred me from pleasures. I am in your jail – O Generous One – under arrest!” The he would repeat a verse of the Qur’an over and over. His neighbour, overhearing, said “It would seem to me as if all the pleasures of this world were summed up in that verse.” Abu Nu’aym [al-Fadl ibn Dukayn] said he saw an ant crawl on Dawud’s face lengthwise and widthwise while Dawud did not even feel it because of his anxiety and sorrow. Abu Dawud al-Tayalisi said he was present at Dawud’s deathbed and he never witnessed a harder agony. Hafs ibn ‘Umar al Ju’fi said the reason for his final illness was that Dawud read a verse that mentioned hellfire that affected him deeply. He repeated it all night long until morning then gave up the ghost, his head resting on a clay brick.

Ibn al-Jawsi said the report that “Dawud al Ta’i was a silk-maker” is probably about Dawud ibn al-Hind alBasri rather than al-Ta’i, who did not have a profession. That report states that for forty years, he left his house with his luncheon which he gave away as alms, then he would go home and eat dinner with his family and they never knew that he was fasting.


July 7, 2009


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”

To come and go..

April 16, 2009

I wonder what these people think friendship with God is. 
That God who created the heavens, who created the earth, 
Who made the universe appear~
Is His friendship gained so easily that you come before Him, you talk and you listen?
Do you fancy this is a soup kitchen?
You come in and drink it down?
Then you just leave?

Islam and faith are opposition to caprice. Unbelief is conformity with caprice. When someone gains faith, this means that he has made a covenant not to conform to caprice. This one says, I’m a believer, I’m disgusted with caprice.” But he isn’t. He wants neither to pay the tribute nor to abandon caprice. He says, “I’m a believer,” but he’s not a believer. He says “I’m peace,” but he’s not peace. 

And glorify Him through the long night [76:26]. In other words, when a veil comes between the disciple and the sheikh that is night. When darkness comes upon you, at that time you must glorify Him with seriousness. You must try to make that curtain disappear. The more darkness increases and the more the sheikh becomes disliked by you, the more you must strive in his service. Do not grieve and do not despair if the darkness becomes long, because “through the long night”. When the darkness becomes long, after that the brightness will be long. 

The high places will be earned in the measure of diligence because when the veil has not come, this brings the self’s tasting and light into movement for, whenever someone finds, that is the influence of “I blew into him of My spirit [15:29]. It is that which does the work. For darkness may come in, a veil and an estrangement, such hat he becomes unaware of the state of the companion. The soul begins o take control, and it starts to make interpretations, because it is not able to breathe in the midst of that love and brightness. As long as the soul keeps on interpreting, make yourself a fool, because Most of the folk of the Garden are fools. – {Perceive with your heart, think with your intuition of what is right, don’t use intellect in the sense of overanalyzation, keep your heart clean and your thoughts simple.}

The majority of the denizens of hell are from among these clever people, these philosophers, these knowledgeable people, the ones whom cleverness has become a veil. From everything they imagine, ten more imaginings arise, like the offspring of Gog. 

Sometimes he says, “There is no road.” Sometimes he says, “If there is, it’s long.” Yes, the road is long, but when you go, extreme happiness does not let you see the length of the road. Such is The Garden is surrounded by detestable things. All around the garden of paradise there are fields of brambles. But, the scent, which comes forth in welcome and gives news of the beloveds to the lovers, makes those bramble fields pleasant. If I were to explain the pleasantness of this road, no one could bear it. 

~ Avoiding Caprice, Me & Rumi.


April 6, 2009


(Mt. Hira)

Imam Abu Hamid Muhammad al-Ghazaali (rh) wrote upon meditation, in the sense that it is held superior to dhikr, for in addition to the essence of dhikr, it includes two additionalities, of which 1 is recognition of Allah azawajaal, for which meditation is said to be key, and 2 the love of Allah azawajaal, which is induced by deep thinking. It is this meditation, which the tradition of the Sufi’s call ‘Muraqaabah’, and the virtue of which is narrated in many ahaadith.

Bibi Aisha (rwr) reported that the Prophet (s) had said silent dhikr, which is not heard even by the angels, is rewarded seventy times over. On the Yawmil Qiyaamah, Allah will summon all creation for reckoning, and the recording angels will bring the recorded accounts of all the people, Allah will ask them to verify if there is any more good deed to the credit of a certain individual. THey will submit that they had not omitted anything from his recorded account. Allah will then say, there is yet one good to his credit, which is not known to the angels, and it is his dhikr in silence.

Between the lover and the beloved, there is a code of communication that is not known even to the reporting angels.

Vakko. Armine. & Etc.

April 6, 2009



The Spring Collectos of the Turksce hijabs of Armine, Vakko & more have officially hit, and should not be missed ~ look to your own delight 🙂

~ The beauty of art is utterly vast & simply enlightening, so much so that even the highest receptivity of the feminine can only grasp it in bits & pieces..


April 5, 2009

To attain Love of Allah, azawajaal ~
Moulay Abd as-Salam said to Abu al-Hasan one day: ‘Beware of people! Purify your tongue from mentioning them, and your heart from acting to please them! Guard your extremities and perform your obligations, and you will attain the Wilaya of Allah. Never mention them, except when the right of Allah upon you demands it, and your piety will be complete. Say: O Allah, preserve me from mentioning them, and from the obstacles they present, and save me from the evil of them, and suffice me with Your goodness over theirs, and distinguish me from among them, indeed You are capable of all things!”

When a righteous servant of Allah asks his Lord to distinguish him from amongst the people, he is not asking for palaces, wealth, or fame. Rather, he asks for the opposite; for utter freedom from the needs of this world. When the righteous slave of Allah seeks refuge with Him from the people, and their mention, he does not do so out of hatred for them, nor disdain for them, nor arrogance. He does not feel himself to be better than them, and so seek refuge from their evil. Rather, he seeks from Allah to place him in such a state that his heart is free of need for anything of the creation, and to rid his ego from the need to constantly please people and have a good reputation amongst them, even at the expense of seeking the pleasure of Allah. The Friend of Allah does not hate people, nor does he harbour ill will toward them; indeed, he does not see them at all. When a lover beholds his beloved, if the whole of the world and its delights were to be paraded before him, his gaze would not fall upon it even for the blinking of an eye. Such is it with those who love Allah.