Qabiliyat (Receptiveness): قابلية, قابليت

Salaam Shakir

This writeup below was written, in part, to deal with the Nur concepts you had brought up. The general academia in the West believes that physical light is all well known to the physicists, and it is actually not true. They know some properties of light under very constraint laboratory conditions, much is unknown.

The original problem with the theories about radiation and absorption, is still unresolved. See Feynman’s and Tetrode below.

Basically the emitter of the light knows information from future about the absorber’s receptivity and availability. This is not discussed or known by the current college retail understanding of properties of light and emission and absorption of light.

I then added an image for three entangled rings, to give the new readers/researchers of Sufism to develop a new language to describe Nur. The idea is that remote or near, likely or unlikely, entities could be in full entanglement with each other though free of any actual linkage as in things being in physical touch with each other.

And the concept of physical light, emitter and absorber and machines that emit or absorb lights, could be used to describe the Nur or Allah’s light, per Qur’an well-known verse using a radiating lamp/lantern as an emitter as an optical machine with glass and a lensing alcove and organic fuel, known to the readers. And that is not far from spirituality of our religion and Sufism.

Problem is our useless college education and retail understanding of the Western sciences as absolute truth.

Qabiliyat (Receptiveness)

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“The sun would not radiate if it were alone in space and no other bodies could absorb its radiation.”
Source: H. Tetrode, Zeits, f. Physik 10, 317 (1922)

Wheeler, Feynman
“Tetrode’s idea that the absorber may be an essential element in the mechanism or radiation has been neglected perhaps partly because it appears to conflict with customary notions of causality”
Source: Wheeler, Feynman, “Interaction with the Absorber as the Mechanism of Radiation”, Reviews of Modern Physics, Vol.27 Number 2 and 3, April-July 1945

“If for example I observed through my telescope yesterday evening that star which let us say is 100 lights years away, then not only did I know that the light which it allowed to reach my eyes was emitted 100 years ago, but also the star or individual atoms of it knew already 100 years ago that ‘I’, who then did not even exit, would view it yesterday evening at such and such time…”
Source: H. Tetrode, Zeits, f. Physik 10, 317 (1922)

Thus radiation is not quite an elementary process but rather a consequence of the interaction between a source and absorber.

Definition: Qabil is an absorber of a source’s radiation (Nur).  Or Qabil is receptive to a source’s radiation.

In more technical term: Qabliyat is a complex-quantum, an entanglement comprised of Nur (Light), Qabil (Absorber) and a source.

By complex-quantum we mean an entity with sub-parts that upon any alteration to its sub-parts or even looking at them the entire entity ceases to be irreversibly.

[40:3] The Qabil (Acceptor) of repentance.

َقَابِلِ التَّوْب

In the context of this verse Qabil is the acceptor who is receptive to the repentance emanated from the seeker and seeker being the source of a radiation and absorbed by the Qabil (Allah)!

What Tetrode, Wheeler and Feynman thought about was not just a part of the physics of radiation; they stumbled upon a spiritual entity closely mimicked by the electromagnetic radiation and absorption.

Let’s say the latter in a different way: There is a complex-quantum in Malakut (Realm of Spirits) which has a similar counterpart (as a reflection or projection) within the Mulk (Realm of Corporeality) i.e. there is no radiation source unless there is an absorber!

And this claim of Tetrode can be interpreted from the language of the Qur’an:

[24:35] Allah is the Nur (Light) of the Heavens and the earth: Heavens and earth are the absorbers that are imminently placed on the path the Nur. And the rest of verse talking about the alcove and the lantern is again pushing for the idea that if there is a source of radiation there has to be an absorber for it e.g. the Mishkat (Alcove, Niche).

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ

39:69 And the Earth will shine with the Nur (Light) of her Lord: Again the earth is the absorber that is placed against the illumination of the Nur (Divine Light).

وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا

Violation of Causality
As we saw in the above research that for an accelerating charge there are two waves:

1.    Retarded Radiation: Waves propagated forward through time
2.    Advanced Radiation: Waves propagated backwards in time

The Sufis have long claimed that when a Murid (Seeker) recites a Dhikr (Remembrance) e.g. Al-Hamdu (All Perpetual Praise) for Allah, It was all along Allah who remembered ITself and then the person was made to remember Allah i.e. the will to remember Allah in a person traveled backwards from the future to the present, hit the person, and then another wave (remembering Allah) traveled forward in time towards Allah. Or as Tetrode imagined about the far away star: Allah remembered ITself and adored ITself in infinitely past Qidam (Space of all actualities) and knew about the person tonight making Dhikr (Remembrance) i.e. (that knowledge became) a Nur (Light) shone from the infinitely past and altered the future i.e. the person was made to remember Allah.

Isti’dad is the measure of the receptivity/absorption of the Qabil (Receptor) i.e. the absorption rate of the accepting what is emanated from the source. It can be translated into English as ‘measure of preparedness to accept’ or ‘Aptitude to accept’ but we see the Whiteheadian term ‘Appetition’ more befitting i.e. ‘measure of appetite for consuming/absorbing the incoming’.

Ka (‘you’) The Ain (Source Spring, Essence) of all Causality

Sharh-eh Sathiyat by Baqli
Chapter 464
Shat-h of Husari
“Husari within the state of Shat-h said: Adam (The primordial man) was the place/space for all causality! By means of him (as an instrument) all causality is accessed! As was said: Indeed for you there (Paradise) might not be any hunger or nakedness [20:118]. Otherwise in presence of Allah how could there be any trace of hunger and thirst?”

َإِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَى

In other words Adam was such a terrific force of causality that indeed it required an edict from Allah to prevent his own causality to harm him!

Note: The verse does not say La-Kum (For ‘you’ plural) it says La-Ka (for ‘you’ singular male gender). So the source or the portal for all causality was Ka (‘you’ male single).

Let’s extend the above concept: You-ness to I-ness of human being is the place/portal where all the causality of the cosmos generated and passed through. Let’s examine this claim with what Tetrode said earlier:

“If for example I observed through my telescope yesterday evening that star which let us say is 100 lights years away, then not only did I know that the light which it allowed to reach my eyes was emitted 100 years ago, but also the star or individual atoms of it knew already 100 years ago that ‘I’, who then did not even exit, would view it yesterday evening at such and such time…”
Source: H. Tetrode, Zeits, f. Physik 10, 317 (1922)

What makes the Tetrode’s concept work and at that in such a unique way is not the radiation itself but the I-ness of the observer in this universe. If this I-ness is removed the universe will be stripped of its causality i.e. immediately destroyed.

©2008-2002,  Dara O Shayda


Salaam Sayyidi Dara and Salaam to all.

From Al itqan:

“Allah’s Kalima (Word), as far as the relationship with the human being is concerned, is a Nur (Divine Light ) that is lucent within the human heart.”

I’ve been struggling with the concept of NUR . Surely it is not the Light that which have certain wavelengths, frequency etc. when it comes to the term Allah’s Nur.

So what does the term ‘Allah’s Nur’ mean?

Adab (Etiquette) of Sorrower : ادب غم خواران

Adab (Etiquette) of Sorrower

ادب غم خواران

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See Also:

Haqiqa 1 (Reality of how this life operates)

Azizam (My Dearest) know that you were born in tears, and you shall depart this life in throes of death, and in between nothing but medley of joys and sorrows, some days with sense and logic, and other days senseless and remote from your mind:

3:140. Such days (of varying fortunes) We give to people in turns

وَتِلۡكَ ٱلۡأَيَّامُ نُدَاوِلُهَا بَيۡنَ ٱلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ

Ishara 1 (Pointing)

Imagine people attending a banquette, goblets of joys and sorrows served one after the other, no matter where the guests sitting, no matter what status or honor!

Know that the day of joy and the day of sorrow, are but the same day. It is the mighty ambiguity engine within your Nafs (Self) which distinguishes between these days.

Surat (Shaped Constraint Reality of how human life operates in synchronicity with the other universe)

The odd feelings of joy and sorrow, are the appearance of a Non-Self, touching the verges of ‘you’ from outside the capsule of your Self (Nafs):

53:43: Wa Anna-hu Huwa (IT); (Huwa or IT, Agent Doer omitted) Adh-haka (made/caused to laugh) and made/cause to sob

وَأَنَّهُ هُوَ أَضْحَكَ  وَ أَبْكَى

Joy and sorrow are singularities, perforations on the impossible boundary between this universe and the other, through which the emoting vectors appear: one endpoint human being and the other endpoint Allah, glancing along which the ‘feelings’ of joy or sorrow ‘felt’.

The day of joy and the day of sorrow, have two entities in common, as in two endpoints:

1. You
2. That Divine Beloved, Allah

The rest are cosmetics of the life of this world!

Haqiqa 2 (Reality of how record of the living operates)

57:22. No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: That is truly easy for Allah.

مَآ أَصَابَ مِن مُّصِيبَةٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِىٓ أَنفُسِكُمۡ إِلَّا فِى ڪِتَـٰبٍ۬ مِّن قَبۡلِ أَن نَّبۡرَأَهَآ‌ۚ إِنَّ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرٌ۬

Ishara 2 (Pointing)

Whether frolic or melancholy, Allah has chosen you as a companion! Joy and sorrow are like digits touching your skin as though the beloved companion saying: But I am here with you!

Remark: You do not, cannot choose Allah for a companion, only Allah chooses you as a companion, to claim otherwise is supreme arrogance. To say to treat Allah like a friend is arrogance, to wish that Allah treats you like a friend is better language, or to wish Allah chooses you as a close companion is better:


And the Ghira of Allah (keeping a servant only for ITself/Himself) is their concealment:

My close-friends (Aulia’) are under my cloak (hidden) no one knows them but Me.

إحياء علوم الدين     أبو حامد الغزالي
وغيرة الله تعالى على أوليائه تأبى إلا إخفاءهم كما قال تعالى: أوليائي تحت قبابي لا يعرفهم غيري.

Haqiqa 3 (Reality of how sorrowing operates)

The purpose of this companionship is nothing but offering knowledge and guidance, specially in sorrows:

64:11. No kind of calamity can occur, except by the leave of Allah. and if any one believes in Allah, ((Allah)) guides his heart (aright): for Allah knows all things.

مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِ‌ۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ يَہۡدِ قَلۡبَهُ ۥ‌ۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ۬

Adab of Sorrower

Azizam when a guest knocks at your door, you tidy up your house and prepare yourself in best manner of conduct and dress in best fashions to please and to honor, per protocol and etiquette, same way when Azizat (Your Dearest Beloved) arrives at the door of your heart, and when IT knocks at your heart with joys and sorrows, thus prepare your heart and mind to receive this guest of mighty honor and royalty.

Adab 1 (Etiquette of language)

89:15. Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), “My Lord hath honored me.”
فَأَمَّا ٱلۡإِنسَـٰنُ إِذَا مَا ٱبۡتَلَٮٰهُ رَبُّهُ ۥ فَأَكۡرَمَهُ ۥ وَنَعَّمَهُ ۥ فَيَقُولُ رَبِّىٓ أَكۡرَمَنِ

89:16 But when He trieth him, restricting his subsistence for him, then saith he (in despair), “My Lord hath humiliated me!”
وَأَمَّآ إِذَا مَا ٱبۡتَلَٮٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُ ۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

Cure for such ailment of improper language in presence of the Divine Beloved: honoring the orphans, insist on feeding the hungry, leave others’ inheritance untouched, love not to accumulate:

89:17. Nay, nay! but ye honor not the orphans!
كَلَّا‌ۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ

89:18. Nor do ye encourage one another to feed the poor!
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ

89:19. And ye devour inheritance – all with greed
وَتَأۡڪُلُونَ ٱلتُّرَاثَ أَڪۡلاً۬ لَّمًّ۬ا

89:20. And ye love wealth with inordinate love!
وَتُحِبُّونَ ٱلۡمَالَ حُبًّ۬ا جَمًّ۬ا

Adab 2 (Etiquette of language in times of plenty)

When you are in comfort and well to do, do not say I gained all this by my abilities, or education, or hard work, or knowledge or talents:

28:78. He (Qarun/Korah the wealthy Hebrew) said: “This has been given to me because of a certain knowledge which I have.”

قَالَ إِنَّمَآ أُوتِيتُهُ ۥ عَلَىٰ عِلۡمٍ عِندِىٓ‌ۚ

Instead in times of plenty, in times of happiness, say:

27:40. he (Solomon) said: “This is by the Grace of my Lord! to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honor !”

قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

Adab 2

Let joy=sorrow and let hope=despair, IT is your Divine Beloved Hu gives, and again IT is the same Beloved Hu takes, there is no one else who takes and there is no one else who gives, be hundred percent assured:

57:23. In order that ye may not despair over matters that pass you by, nor exult over favours bestowed upon you. For Allah loveth not any vainglorious boaster
لِّكَيۡلَا تَأۡسَوۡاْ عَلَىٰ مَا فَاتَكُمۡ وَلَا تَفۡرَحُواْ بِمَآ ءَاتَٮٰڪُمۡ‌ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخۡتَالٍ۬ فَخُورٍ

Do not be overly confident when all things working for you, and do not be overly depressed in difficult times. Know both circumstances are the same.

Adab 3 : Sabr-un Jamil-un ( Divine Beauty in form of patience)

Sabrun-Jamil means you are beautified while suffering badly due to some hard circumstance, and yet you are dyed by the Divine Beauty since Allah is looking at you attentively and quite closely.

Sabrun Jamilun: Divine Beauty in form of patience

12:18.‘And they (the brothers) brought his (Joseph’) shirt with false blood, (Jacob) said: Indeed your Nafs (Selves) has belittled an affair (a huge crime) and because of that Sabrun-Jamilun (Beautiful Patience)’:

Sabrun-Jamil is patience while in the state of Ridha (Assent, i.e. no complaints).

Q: What is the signature sign of Sabrun-Jamil?
A: There is no unhappiness or anxiety while suffering.

Q: Where does the beauty enters to this patience?
A: Due to the Ma’refa (Cognizance) that for sure Allah is with you like unto a cup that on top is patience (bitter drink) and at the bottom of the cup undisolved honey! I am amazed at the person who is not enduring with patience about the undesirable circumstances since Allah has said: ‘For sure Allah with the patient’ [2:153]

Adab 4

Sorrowing and complaining only to Allah.

12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah, and I know from Allah what you do not know’: Jacob complained ‘Ila (Towards) Allah and not Min (From) Allah, since the one that complains ‘Ila (Towards Allah) indeed shall reach (Allah), and the one that complains Min (From) Allah shall part from Allah.

Jacob was carried comfortably by his Sirr (Divine Observatory) and his soul, that for sure he knew from Allah about the veracity of his circumstances i.e. Allah wished them to be as such and they were not acts of evil men, and that is the meaning of the verse: 12:86. ‘and I know from Allah what you do not know’.

As people beg you for mercy and solace
I beg you to complain to you, and then do listen!

* تفسير لطائف الإشارات / القشيري (ت 465 هـ) مصنف و مدقق
قراءة الآية
فتح صفحة القرآن
الانتقال الى صفحة القرآن
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
شكا إلى الله ولم يَشْكُ مِنَ اللَّهِ، ومَنْ شكا إلى الله وَصَلَ، ومن شكا من الله انفصل.
ويقال لمَّا شكا إلى الله وَجَدَ الخَلَفَ من الله.
ويقال كان يعقوبُ – عليه السلام – مُتَحَمِّلاً بنفسه وقلبه، ومستريحاً محمولاً بِسِرِّه وروحه؛ لأنه عَلِمَ من الله – سبحانه – صِدقَ حالِه فقال: { وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ } وفي معناه أنشدوا:
إذا ما تمنَّى الناسُ روْحاً وراحةً           تمنَّيْتُ أن أشكو إليكَ فَتَسْمَعَا

12:86. ‘My Bath-thi (Public Sorrows)’: Bath is the worst suffering that its sufferer cannot endure it and broadcast it to the people i.e. going from one person to another complaining.

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ) مصنف و مدقق
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
{ قال انما اشكو بثى } البث اصعب الهم الذى لا يصبر عليه صاحبه فيبثه الى الناس اى ينشره فكأنهم قالوا له ما قالوا بطريق التلسية والاشكاء فقال لهم انى لا اشكو ما بى اليكم او الى غيركم حتى تتصدوا للتسلى وانما اشكو همى { وحزنى الى الله } ملتجأ الى جنابه تضرعا لدى بابه فى دفعه
رازكويم بخلق وخوار شوم           باتو كويم بزر كوار شوم
والحزن اعم من البث فاذا عطف على الخاص يراد به الافراد الباقية فيكون المعنى لا اذكر الحزن العظيم والحزن القليل الا مع الله.

Ibn Ajiba
Jacob did not sorrow for the lack of the Joseph’s physicality, only sorrowed about the lack of Suhud (Observation) of Divine Beauty i.e. Baha’ (Overwhelming Beauty) that made Tajalli (Lucent Manifestation) from Joseph.

12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah’ is one corner of the Sufism’s foundation, even better it is the very essence of Sufism.

تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)
الإشارة: لم يتأسف يعقوب عليه السلام على فقد صورة يوسف الحسية، إنما تأسف على فقد ما كان يشاهد فيه من جمال الحق وبهائه، في تجلي يوسف وحسن طلعته البهية، وفي ذلك يقول ابن الفارض:
عَيْني لِغَيْرِ جَمَالِكُمْ لاَ تَنْظُرُ           وسِوَاكمُ فِي خَاطِري لا يَخطرُ
فلما فقد ذلك التجلي الجمالي حزن عليه، وإلا فالأنبياء ـ عليهم الصلاة والسلام ـ أولى بالغنى بالله عما سواه. فإذا حصل للقلب الغنى بالله لم يتأسف على شيء، ولم يحزن على شيء؛ لأنه حاز كل شيء، ولم يفته شيء. ” ماذا فقد من وجده، وما الذي وجد من فقده “. ولله در القائل:
أَنَا الفَقِيرُ إِليْكُمُ والْغَنِيُّ بِكُمُ           وَلَيْس لِي بَعدَكُمُ حِرْصٌ عَلى أَحدِ
وهذا أمر محقق، مذوق عند العارفين؛ أهل الغنى بالله. وقوله: { إنما أشكو بثي وحزني إلى الله }: فيه رفع الهمة عن الخلق، والاكتفاء بالملك الحق، وعدم الشكوى فيما ينزل إلى الخلق… وهو ركن من أركان طريق التصوف، بل هو عين التصوف. وبالله التوفيق.

© 2015-2002,  Dara O Shayda

Euthanasia over wine and salad

Euthanasia is very real, more and more practiced and legalized and Americans should be warned about the rise of non-emotional remorseless psychosis of medical professionals who are protected by the local laws to conduct operations on human beings.

See the medical doctor’s gestures and nibble at salad and sipping wine while talking about the sale and processing of human tissues!  She could soon be talking about your tissues or your child’s or your parents’… because of financial pressures or race or religious concerns…



Thinking: The Best Ibada, ولا عبادة كالتفكر

Thinking: The highest form of Ibada (Servitude for Allah):

‘There is no poverty worse than ignorance, no investment with more return than that of ‘Aql (Intellect), and no Ibada (Servitude for Allah) like unto the Tafakkur (Thinking)’, said the Prophet.

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد السادس عشر >> الحكم وجوامع الكلم والأمثال من الإكمال
44135- لا فقر أشد من الجهل، ولا غنى أعود من العقل، ولا عبادة كالتفكر.
(أبو بكر بن كامل في معجمه، وابن النجار – عن الحارث عن علي)


Once you could cease the consumption for a moment, by fasting or silence or solitude, do away with the chatter and distress that accompanies consuming, thoughts appear within the mind, of highest spiritual caliber and most sacred.

Libya: Fruits of Brother Killing Brother

1. If the American came to you and said “here take these weapons and kill your brother for democracy”, say:”I will not and go away”.

2. If the Sunni came to you and said “here take these weapons and kill the Kafir Shiites”, say: “I will not and go away”.

3. If the Shiite came to you and said “here take these weapons and kill the Takfiri Sunnis”, say: “I will not and go away”.

We are in darkling times of confusions and trickery, other than self-defense to defend your life or your family and neighbors, do not allow anyone whisper as much as a sigh towards your brothers.
These are samples of the Hadith (Prophetic Narrations) about the value of the blood of the believer appraised higher that Ka’ba.
Prophet was circumambulating Ka’ba while adoring her and praising her and suddenly acknowledged that the wealth and blood and honour of the believer are more grand than that of the Ka’ba.

Hadith Collections: Al-Jami’ Saghir of Suyuti, Kanz Al-Ummal of Muttaqi Hindi, Sunan Ibn Maja, Kashf Al-Ikhfa of Ajulani, Takhrij Ahadith Al-Ihya of Araqi.

زيادة الجامع الصغير، والدرر المنتثرة، – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الميم
2614- ما أطيبك وأطيب ريحك ما أعظمك وأعظم حرمتك، يعني الكعبة، والذي نفس محمد بيده لحرمة المؤمن أعظم عند الله حرمة منك ماله ودمه وإن يظن به إلا خيرا.
(ه) عن ابن عمر.

كنز العمال – للمتقي الهندي
المجلد الأول >> الفصل الرابع في أحكام الإيمان والإسلام فيه فرعان >> الفرع الثاني في أحكام الإيمان المتفرقة
401 – ما أطيبك وأطيب ريحك، ما أعظمك وأعظم حرمتك، يعني الكعبة، والذي نفس محمد بيده لحرمة المؤمن أعظم عند الله حرمة منك: ماله ودمه وأن يظن به إلا خيرا.
(ه عن ابن عمر).


سنن ابن ماجه. – للإمام ابن ماجه
الجزء الثاني >> 36- كتاب الفتن >> (2) باب حرمة دم المؤمن وماله
3932- حدّثنا أَبُو الْقَاسِمِ بْنُ أَبِي ضَمْرَةَ، نَصْرُ بْنُ مُحَمَّدِ بْنِ سُلَيْمَانَ الْحِمْصِيُّ. حدّثنا أَبِي. حدّثنا عَبْدُ اللهِ بْنُ أَبِي قَيْسٍ النَّصْرِيُّ. حدّثنا عَبْدُ اللهِ بْنُ عَمْرِو؛ قَالَ: رَأَيْتُ رَسُولَ اللهِ صلى الله عليه وسلم يَطُوفُ بِالْكَعِبَةِ وَيَقُولُ (مَا أَطْيَبَكِ وَأَطْيَبَ رِيحَكِ. مَا أَعْظَمَكِ وَأَعْظَمَ حُرْمَتَكِ. وَالَّذِي نَفْسُ مُحَمَّدٍ بَيَدِهَ! لَحُرْمَةُ الْمُؤْمِنِ أَعْظَمُ عِنْدَ الله حُرْمَةً مِنْكِ. مَالِهِ وَدَمِهِ، وَأَنْ نَظُنَّ بِهِ إلاَّخَيْراً).
في الزوائد: في إسناده مقال. ونصر بن محمد شيخ ابن ماجة، ضعفه أبو حاتم، وذكره ابن حبان في الثقات.
[3932- ش – (أعظم عند الله حرمة منك) أي من حرمتك. فإن حرمة البيت إنما هي للمؤمنين. قال تعالى: إن أول بيت وضع للناس.. إلى قوله مباركا وهدى للعالمين. (ماله ودمه وإن تظن به إلا خيراً) مجرورة. على أن الأول بدل من الؤمن. والآخرين يعطف عليه. أي حرمة ماله وحرمة دمه. وحرمة أن تظن به ماعدا الخير.]


كشف الخفاء، – للإمام العجلوني
حرف الميم.
2676 – المؤمن أعظم حرمة من الكعبة.
رواه ابن ماجه بسند لين عن ابن عمر قال رأيت رسول الله صلى الله عليه وسلم يطوف بالكعبة وهو يقول: ما أطيبك وأطيب ريحك، ما أعظمك وأعظم حرمتك، والذي نفس محمد بيده لحرمة المؤمن أعظم عند الله حرمةً مِنْكِ: ماله ودمه، وأن يُظـَنّ به إلا خيرا.
ولابن أبي شيبة عن ابن عباس أن النبي صلى الله عليه وسلم نظر إلى الكعبة فقال: ما أعظمك وأعظم حرمتك، والمؤمن أعظم حرمة منك: قد حرم الله دمه وماله وعرضه، وأن يظن به ظن السوء.
ونحوه عند البيهقي عن ابن عباس.
ونحوه ما أخرجه البيهقي بسند ضعيف عن ابن عمر، ومن قوله “ليس شيء أكرم على الله من ابن آدم”، قلت: الملائكة. قال: أولئك بمنزلة الشمس والقمر، أولئك مجبورون. والصحيح وقفه.
وروى البيهقي أيضا بسند متروك عن أبي هريرة من قوله “المؤمن أكرم على الله من ملائكته”.


تخريج أحاديث الإحياء،  – للحافظ العراقي
المجلد الرابع >> كتاب الصبر والشكر
4 – حديث “المؤمن أفضل من الكعبة”
أخرجه ابن ماجه من حديث ابن عمر بلفظ “ما أعظمك وأعظم حرمتك، والذي نفسي بيده لحرمة المؤمن أعظم حرمة منك ماله ودمه وأن يظن به إلا خيرا” وشيخه نصر بن محمد بن سليمان الحمصي ضعفه أبو حاتم ووثقه ابن حبان، وقد تقد


The Fard (Solitary)

The Fard (Solitary)

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It is reported that, the Messenger of Allah, Peace and Blessings upon him, while walking, encountered Abu Dhar. He said to him: “Poor Abu Dhar, walking by himself; he is a solitary, alone in heaven, and a solitary, alone on earth; the ultimate solitary. The Prophet then said: “O Abu Dhar, Allah is Beautiful and Hu/He loves Beauty. O Abu Dhar, do you know what my concern and my preoccupation are and to what my yearning is?”. His companions said : “Inform us of your concern and of your preoccupation, O Messenger of Allah!”. He responded: “How I yearn to meet my brothers who will come after me!” Those who are equal to the Prophets in their rank and are for Allah in the status of martyrs; they flee from father, mother and sibling desiring only the pleasure of Allah the most High. They leave wealth and debase their Self with humility, having no wish for the desires and the bounties of al-Dunya. They meet in one of the houses of Allah aggrieved and saddened out of love for Allah. Their hearts are for Allah, their soul from Allah and their knowledge for the sake of Allah. If one of them should fall ill, it is of more value than the worship of one whole year. And I can tell you more if you like, O Abu Dhar ! Who responded : “Yes! O messenger of Allah” He then continued : “If one of them should be bothered by a louse in his clothes, his reward by Allah is that of seventy Hajj and conquests and that of having freed forty slaves of the children of Ismael, who count each as twelve thousand men. And I can tell you more if you like, O Abu Dhar!” Who responded : “Yes! O messenger of Allah” He then continued: ” When one of them remembers his family and becomes aggrieved, each breath that he takes is counted for him as (an elevation of) a thousand thousands ranks. I can tell you more, if you wish, O Abu Dhar! Who responded : “Yes! O messenger of Allah” He then continued: “That one of them prays with his companions two ruk’a (Bow) to Allah Almighty is more valuable to Allah than the worship of another man who has worshiped Allah in the Mountain of Lebanon for as long as the thousand years which Noah lived. I can tell you more, if you wish, O Abu Dhar !” Who responded : “Yes! O messenger of Allah” He then continued: “That one of them should glorify Allah once is better for him on the Day of Resurrection than if he should walk with the mountains of al-Dunya in gold. I can tell you more, if you wish, O Abu Dhar!” Who responded : “Yes! O messenger of Allah” He then continued: “A glance at one of them is lovelier than a glance at the House of Allah Almighty and whoever looks at one of them, it is as if he is looking at Allah Almighty; and whoever pleases one of them, it is as if he has pleased Allah Almighty; and whoever feeds one of them, it is as if he has fed Allah Almighty. I can tell you more, if you wish, O Abu Dhar !” Who responded : “Yes! O messenger of Allah” He then continued: “People who are tenacious (sinners), burdened by sins sit with them;  by the time they leave them, Allah Almighty has looked at them and forgiven them their sins because of the favors of the Solitaries by Allah Almighty. Their laughter is worship O Abu Dhar, their fun is glorification and their sleep charity. Every day, Allah Almighty looks at them seventy times. I can tell you more, if you wish, O Abu Dhar !” Who responded : “Yes! O messenger of Allah” He then continued: “O Abu Dhar ! I yearn so much for them!”.

The Messenger of Allah bent his head for a long while then lifted it and cried until his eyes were full of tears : “O how I yearn to meet them ! O my Allah! guard them and make them victorious over those who oppose them and refresh my eye with their sight on the Day of Resurrection.” He then recited: “Behold! verily on the friends of Allah there is no fear, nor shall they grieve” (Surat Yunus 10: 62).

Allah the Supreme stated the Truth and so did his Noble Messenger.

روى أن رسول الله صلَى عليه و سلَم رأى يوماً اباذر يمشى. فقال: مسكينٌ ابوذر يمشى وحده و هو فى السَماْ فردٌ و ابوذر فى الأرض فردٌ, كن فرد الفرد. ثمَ قال: يا اباذر إنَ الله جميلٌ يحبُ الجمال, يا اباذر أتدرى ما غمى و فكرى و الى أيِ شىء إشتياقى؟ فقال أصحابه: أخبرنا يا رسول الله, بغمِك و فكرتك؟ قال له: واشوقاه الى لقاء إخوانى يكونون من بعدى! شأنهم شأن الأنبياْ و هم عند الله و بمنزلة الشهداْ يفرُون من الآباء و الأمَهات و الأخوة إبتغاء مرضاة الله تعالى, و هم يتركون المال و يذلون انفسهم بالتواضع. لا يرغبون فى الشَهوات و فضول الدُنيا. يجتمعون فى بيتٍ من بيوت الله مغمومين محزونين من حبِ الله. قلوبهم الى الله و روحهم من الله و علمهم للله. إذا مرض واحدٌ منهم هو أفضل من عبادة سنةٍ. و إن شئت ازيدك يا اباذر. قال: قلت: بلى يا رسول الله, قال: الواحد منهم يؤذيه قملةٌ فى ثيابه فله عند الله أجر سبعين حجّةً و غزوةً و كان له أجر عتق أربعين رقبةً من ولد إسمعيل و كل واحدٍ منهم باثنى عشر ألفاً. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: الواحدُ منهم يذكر أهله ُ ثمََََ يغتمُ يُكتَب له بكلِ نَفَسٍ ألف ألف درجةٍ. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: الواحدُ منهم يُصلي ركعتين في أصحابه أفضل عند الله تعالى من رجلٍ يعبد الله تعالى في جبل لبنان مثلَ عمر نوح ألف سنةٍ. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: الواحد منهم يسبِح تسبيحة خيرٌ له يوم القيامة من أن يسير معه جبال الدنيا ذهباً. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: نظْرةً تنظر إلى أحدهم أحبُ إلى الهر من نظرةٍ إلى بيت الله تعالى, و من نظر إليه فكأنَما ينظر إلى الله تعالى, و من سَرَه فكأنَما سَرَ الله تعالى, و من أطعمه فكأنَما أطعم الله تعالى. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: يجلس إليهم قومٌ مصرِين مثقلين من الذنوب لا يقومون من عندهم حتى ينظر الله إليهم و يغفر لهم ذنوبهم لكرامتهم على الله تعالى. يا اباذر ضحكهم عبادةٌ و مزاحهم تسبيحُ و نومهم صدقةٌ. ينظر الله تعالى إاليهم فى كلِ يومٍ سبعين مرَةً. يا ابا ذر إنى إليهم مشتاقٌ. ثمَ أطرق رأسه ملياً, ثمَ رفع رأسه و بكى حتى دمعت عيناه فقال له: واشوقاة إلى لقائهم! و يقول صلى الله عليه و آله و سلم: اللهم احفظهم و انصرهم علي من خالفهم و اقرَ عينى بهم يوم القيامة. ثم قرأ: ألا إنَ أولياْ الله لا خوف عليهم و لا هم يحزنون. صدق الله العظيم و صدق رسوله الكريم

مرآة الافراد
The Mirror of the Solitaries
Letter 1
By Pir Jamaled-Din Ardestani
This narration is found in Tamhidāt but the origins of it cannot be found in regular books of Hadith (Prophetic Narration).
India Office Library & Records
Ref: Per IO 3866a

Publisher (Tehran Iran):
انتشارات زوار
Researched and Edited by Hassan Anisi-Pour (PhD)

© 2007-2002, Hind Rifai M.D. , Dara O. Shayda

Attar’s Irfani (Gnostic) Tafsir (Exegesis) of 57:4 , در معنی هو معکم أینما کنتم

Attar’s Irfani (Gnostic) Tafsir (Exegesis) of 57:4
Excerpt from Attar’s Jauhar Al-Dhat

ISBN 964-8746-00-1
Editor: Prof. Taimour Burhan Limoudehi
Publisher: Sina’î Intisharat

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در معنی هو معکم أینما کنتم و حقیقت کل فرمود

On the meaning of : 57:4 Wa (And) Hu is with you wherever you might be!
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ

Adam was created and ennobled and placed within the Gardens of Paradise. However he was quite restless and running around the Gardens without any tranquility.

When, in Gardens, Adam found this noble status
Immediately hurried seeking after the Divine Beloved

چو آدم در بهشت این مرتبت یافت
از آن دم سوی جانانْ زود بشتافت

And all the while roaming around the Garden of spirits
Glanced around and all he saw was his own Self Adam

چو آدم دربهشتِ جان زد آن دم
نظر می کرد و خود می دید آدم

Perplexed bewildering at ITs terrific creations
Secretively turned inward within his own

عجب درمانده بُدْ در کایناتِ او
که چون آمد نهان در سویِ ذاتِ او

Alone talking to his own Self and bemoaning
Sharing the sorrows of his heart with the Lord

نهانْ با خود دمادمْ زارْ می گفت
غمِ دل با خدا او باز می گفت

And since he could see the Divine manifest within (Haqq)
Therefore he would make declarations and acknowledge with attestations:

چو حقْ در خویشتن می دید تحقیق
به خود می گفتُ و خود می کرد تصدیق

“O Beloved of the Cosmos, the Beloved of my very essence
You are, in both universes, my guide and leader

که ای جانِ جهانُ و جوهرِ من
تویی در هر دو عالم رهبِر من

Brought me here and exposed me to Your own
From Your own Divine Self endowed me with this human Self

مرا آورده و بنموده ای تو
خودیِ خودْ به من بخشوده ای تو

Dara: In the metaphysics of Sufis, our attributes are infinitely vitiated derivatives of the Divine Attributes e.g. Divine Mercy vs. human mercy or Divine Wrath vs. human anger, our Self  is also the infinitely vitiated derivate of the Divine Self.

Within me it is all only You!
Within here I am cognizant of a nonpareil secret i.e. You!

درونم هم تویی بگرفته بیرون
تو را دانم در این جا سرِّ بیچون

Your veils are Your true shapes and forms
Yearning of unrestrained love is Your shape and form

حجاب تو بود این صورتِ تو
که عینِ شوقَ ست صورتِ تو

Dara: ‘Shape and form’ is the word Surat in Arabic which has entered into both Qur’an and Hadith (Prophetic Narration). The incredible Irfan (Gnosis) of the Sheikh Attar informs us that the real Surat or veils that conceal Allah are made from the substances of yearning and ‘Ishq (Unrestrained Love)! We cannot behold Allah here because we yearn for other than Allah.

Unveil Your Face and show
That You are within only One

حجاب از پیشِ رویْ بردارُ و بنمایْ
که هستی در درونِ جانْ تو یکتایْ

Don’t forsake me here like of this (as though an ignorant)
Since it was cognizance that made me to appear! “

چنین تنها مرا این جا بمَگْذار
که دانایی مرا کردهْ پدیدار

Dara: In one of the Israiliyat (Hebrew Narrations) Allah has been quoted: I was a treasure and wanted to be discovered… and this form of cognizance of discovery was what motivated Adam’s creation. He was created to discover to learn to know to feel the cognizance of Divine Presence.

Suddenly a call echoed within his body and soul
While he was completely exposed to Divine Secrets

ندا آمد درونِ جسمُ و جانش
وِرا بنمودْ کلْ رازِ نهانش

That Adam why do you feel so lonely
For I am with you here with attention to none other!

که ای آدم چرا هستی تو تنها
که من با تو درم این جایْ تنها

For I am within your body and your soul
And within this Garden I have My Eye on you at all times

چه من با تو درون جسم و جانم
در این جنت تو را عین العیانم

Then why do you say that you are lonely
While I am so close to you within your own soul

چرا تنها همی گویی که هستم
که با تو در درونِ جانْ نشستم

Ahoy Adam within this moment frolic
And be free from all else but Me

ايا  آدم در این دم شاد می باش
به جز من از همه آزاد می باش

Ahoy Adam behold Us within
Little look at your own body and spirit

ایا آدم درونْ ما را نظر کن
نظر در جسم و جان مختصر کن

Ahoy Adam I am within your soul
Who has exposed you to all Divine Secrets

ایا آدم منم در بودِ جانت
که بنموده همه رازِ نهانت

Ahoy Adam you are such a precious pearl
Then why do you need other (lesser) companions?

ایا آدم چو تو دُرِّ نفیسی
همی خواهی در این جا همْ جلیسی

Are you lonely here all of a sudden
Though there is no one here except Us?

دلت تنگ آمده است این جا به یک بار
که جز ما نیست این جا هیچ دَیّار

However I am the Generous Lord
The obvious Divine Artisan The Giver of Life so Merciful

ولیکن من خداوند کریمم
عیانْ صانعُ و حَیِّ رحیمم

I am the Knower, I am the Seer and in all occasions
For sure I know what is transpiring within you

منم دانا منم بینا به هر حال
همی دانم درونت کلِّ احوال

Then I shall endow you here, something of My Grace:
Exposure to ‘Ishq (Unrestrained Love) of seeing Us

مَنَتْ بخشم به فضلِ خویش اینجا
نُمودِ عشق همْ در دیدن ما

Then I shall endow you here to behold Me
Since nothing can be with Us that has existence

مَنَتْ بخشم در این جا دیدن خود
که پیش ما نگنجد هیچ از ُبد

Dara: There is no creature alive or dead that can look at Allah directly or attend ITs Divine Presence without being annihilated! But Adam and his progeny! He was given an endowment of infinitesimal closeness to Allah and ability to have specialized eyes to see IT.

IT unveiled all veils from the Divine Face
And once Adam set eyes upon IT

حجابْ آن گه ز پیشِ رویْ برداشت
چو آدم در نمودِ او چشم بگماشت

Within the self-less-ness found the singleton Lord
And by ITs Divine Self found the true certitude

میان بی خودی حق را یکی یافت
خدا وز خویشتنِ او بیشکی یافت

Became so drunken by this close encounter
When he saw that Divine Secret for the first time

چنان مستِ لقا شد او به یکبار
که آن سرّ دید چونْ اولْ دگربار

Adam did not know his head from his feet (lost confused)
Left all wandering perplexed and madly in love (Shayda)

نمی دانست آدم او َسرْ از پای
بمانده والهُ و حیران و شیدا

Adam lost all comprehension whatsoever
And (Allah) shed all the veiling veils

نمی دانست آدم هیچ بی خویش
حجاب جملگی برداشت از پیش

He was so intoxicated seeing this encounter
That exited from his own existence and creation

چنان مستِ لقا بُد درْ عیانش
که بیرون بود از کَوْنُ و مکانش

Dara: Within the Gardens, either Adam was living like a wandering savage or when he was exposed to the Divine Beauty of Allah, directly without any intermediary, he was intoxicate and no longer amounted to anything we might consider as a human! There was no balance and there had to be a new creation that would help Adam to find the equilibrium between his human-ness and the intoxication of full exposure to Divine Beauty.

Angel Gabriel is called upon by Allah and it rushes towards the said Gardens to obey the command. Adam was put to sleep:

IT called upon the Gabriel (to summon)
Listen! Extract from the left side of him fast

خطابی کرد حق در سوی جبریل
که هان از پهلوی چپ زود تبدیل

Fashion something patent and incredible
For Adam to see Our true artisanship

کنی آدم در اینجا آشکارا
که تا بیند حقیقت صنع ما را

From the left side of Adam’s torso
Some fully detailed and integrated entity appeared

زِ پهلوی چپ آدم عیان شد
نُمودِ جزو و کلّْ دیگر نهان شد

While under the Angel Gabriel’s watchful stare
A new shape and form appeared

چو جبریل اندر آن بُد در نظاره
یکی صورتْ دگر شد آشکاره

An incredible shape, a new Divine Secret
Emerged from his left side of the torso

عجایبْ صورتی در دیگر اسرار
زِ پهلوی چپش آمد پدیدار

A newly shaped entity and its purpose
Piety-filled a concealed Divine Secret within

یکی صورتْ که بُد آن جمله معنی
که او را بود در جانْ سرِّ تقوی

Prophet-like and Aulia-like
Within its spirit the most incredible intelligence

نُمودِ انبیا و اولیا بود
که در جانِ او ذکیّ با ذکا بود

Dara: Aulia means a close friend of Allah.

From feet to the head all and all Divine Light
Divine Secrets all patent within this entity

قدم تا سَر همه نور الهی
در او پیدا آمد همه سرِّ الهی

Two daffodils for eyes as though almonds
Such a trap upon the path of his mind!

دو چشمِ نرگسین مانندِ بادام
ولی در راهِ معنیِ او بُدِهْ دام

Dara: The new creature was given such a Divine Beauty ,within and without, that by one glance could stall Adam from wandering around and acting estranged. As though the creature’s glance was a trap to settle Adam down in one place.

From head to the toes effulgent and luminous
A prized famed amongst the entire creation

سر و پایش پر از فیضُ و پر از نور
میانِ جزوُ و کلّْ او گشته مشهور

It emerged due to the Divine Glance of That Beloved
And the name she was given: Hawwā’ (Eve)

زِ دید جانِ جانانْ گشته پیدا
وِرا اسمش نهاده باز حَوّاءْ

Hawwa’ means something derived from the life i.e. first primordial woman who was generate from the living life-form of Adam the first primordial man.

تفسير القرطبي
قلت إذ أقبلت وزهر تهادىكنعاج الملا تعسفن رملا ف “زهر” معطوف على المضمر في “أقبلت” ولم يؤكد ذلك المضمر. ويجوز في غير القرآن على بعد: قم وزيد. قوله تعالى: “وزوجك” لغة القرآن “زوج” بغير هاء، وقد جاء في صحيح مسلم: “زوجة” حدثنا عبد الله بن مسلمة بن قعنب قال حدثنا حماد بن سلمة عن ثابت البناني عن أنس أن النبي صلى الله عليه وسلم كان مع إحدى نسائه فمر به رجل فدعاه فجاء فقال: (يا فلان هذه زوجتي فلانة): فقال يا رسول الله، من كنت أظن به فلم أكن أظن بك، فقال رسول الله صلى الله عليه وسلم: (إن الشيطان يجري من الإنسان مجرى الدم). وزوج آدم عليه السلام هي حواء عليها السلام، وهو أول من سماها بذلك حين خلقت من ضلعه من غير أن يحس آدم عليه السلام بذلك، ولو ألم بذلك لم يعطف رجل على امرأته، فلما انتبه قيل له: من هذه? قال: امرأة قيل: وما اسمها? قال: حواء، قيل: ولم سميت امرأة? قال: لأنها من المرء أخذت، قيل: ولم سميت حواء? قال: لأنها خلقت من حي. روي أن الملائكة سألته عن ذلك لتجرب علمه، وأنهم قالوا له: أتحبها يا آدم? قال: نعم، قالوا لحواء: أتحبينه يا حواء? قالت: لا، وفي قلبها أضعاف ما في قلبه من حبه. قالوا: فلو صدقت أمرأة في حبها لزوجها لصدقت حواء. وقال ابن مسعود وابن عباس: لما أسكن آدم الجنة مشى فيها مستوحشا، فلما نام خلقت حواء من ضلعه القصرى من شقه الأيسر ليسكن إليها ويأنس بها، فلما انتبه رأها فقال: من أنت? قالت: امرأة خلقت من ضلعك لتسكن إلي، وهو معنى قوله تعالى: “هو الذي خلقكم من نفس واحدة وجعل منها زوجها ليسكن إليها” الأعراف: 189. قال العلماء: ولهذا كانت المرأة عوجاء، لأنها خلقت من أعوج وهو الضلع. وفي صحيح مسلم عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم: (إن المرأة خلقت من ضلع في رواية: وإن أعوج شيء في الضلع أعلاه لن تستقيم لك على طريقة واحدة فإن استمتعت بها استمتعت بها وبها عوج وإن ذهبت تقيمها كسرتها وكسرها طلاقها). وقال الشاعر:

مختصر تاريخ دمشق  ابن منظور
وعن ابن مسعود، وعن أناس من أصحاب النّبيّ صلى الله عليه وسلم، قالوا: أخرج إبليس من الجنّة ولعن، وأسكن آدم حين قال له: ” اسكن أنت وزوجك الجنّة “، فكان يمشي فيها وحشيّاً، ليس له زوج يسكن إليها، فنام نومةً، فاستيقظ وإذا عند رأسه امرأة قاعدة، خلقها الله عزّ وجلّ من ضلعه، فسألها: ما أنت? قالت: امرأة؛ قال: ولم خلقت? قالت: تسكن إليّ؛ فقالت له الملائكة ينظرون ما بلغ من علمه: ما اسمها يا آدم? قال: حوّاء؛ قالوا: لم سمّيت حوّاء? قال: لأنها خلقت من شيء حيّ؛

Male-kind is like a pendulum, swings between the drunkenness of the Divine Presence’s exposure, to the savagery of his humanity. He knows no way of seeking a stable existence, whereby attaining the benefits of Qurb (Divine Nearness) while sober enough to function as a human being. His primordial father was a long awaited secret and his primordial mother was yet another secret extracted from the first. Adam was the only creature that came too close to Allah and he saw what no one had ever seen, and knew what no one had ever known! He was the epitome of Tauhid (Divine Oneness) via this endowment of closeness. Therefore all that was linked him could not be extracted from any other, violation of Oneness, and therefore the Divine Secret of his stability came from deep within his own existence, a creature made from the Divine Secret of Tauhid (Divine Oneness) with full irradiation by Nur (Divine Light), a prophet-like Aulia-like creature that unlike Adam did not come from the unliving mud, but was extracted from living life!

Even Jesus, who was born without a father, had to have a mother since she was necessary to stabilize him, for he was too near to Allah to function without the woman-ness of Mary. And Al-Mustafa (The Chosen), peace be upon him, in spite of lack of sexual desire surrounded himself with many wives, some quite old and some unattractive, but due to his exposure to the Nur (Divine Light) he either had to bewilder lost within the drunkenness of the Divine Nearness or run into the sand dunes screaming:

“I see what you cannot behold, and I hear what you cannot hear. And indeed the heaven brayed and had all the reasons to moan as such (due to heaviness of what she carried like a moaning camel in distress of a load). Within her, there is no position as large of four fingers without an angel positioned, in prostration towards Allah. By Allah! If you knew what I was taught, for sure you would have laughed less and cried more. And would not have enjoyed the women in beds, and for sure you would have run outside screaming and seeking help from Allah. By Allah! So I wished that I was a chopped tree!” Said the Prophet, peace be upon him.

سنن ابن ماجه.  – للإمام ابن ماجه
الجزء الثاني >> 37- كتاب الزهد >> (19) باب الحزن والبكاء
4190- حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ. أَنْبَأَنَا عُبَيْدُ اللهِ بْنُ مُوسى. أَنْبَأَنَا إِسْرَائِيلُ عَنْ إِبْرَاهِيمَ بْنِ مُجَاهِدٍ، عَنْ مُوَرِّقٍ الْعِجْلِيِّ، عَنْ أَبِي ذَرٍّ؛ قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم:
(إِنِّي أَرَى مَا لاَ تَرَوْنَ، وَأَسْمَعُ مَا لاَ تَسْمَعُونَ. وَإِنَّ السَّمَاءِ أَطَّتْ وَحَقَّ لَهَا أَنْ تَئِطَّ. مَا فِيهَا مَوْضِعُ أَرْبِعَ أَصَابِعَ إِلاَّ وَمَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِداً للهِ. وَاللهِ! لَوْ تَعْلَمُونَ مَا أَعْلَمُ، لَضَحِكْتُمْ قَلِيلاً وَلَبَكَيْتُمْ كَثِيراً. وَمَا تَلَذَّذْتُمْ بِالنِّسَاءِ عَلَى الْفُرَشَاتِ. وَلَخَرَجْتُمْ إِلَى الصُّعُدَاتِ تَجْأَرُونَ إِلَى اللهِ) وَاللهِ! لَوَدِدْتُ أَنِّي كُنْتُ شَجَرَةً تُعْضَدُ.
[ش – (أطّت) في النهاية: الأطيط صوت الأقتاب وأطيط الإبل أصواتهم وحنينها. أي إن كتره ما فيها من المرئكة قد أثقلها حتى أكّت. وهذا مَثَل وإيذان بكثرة الملائكة، وإن لَمْ يكن ثُمَّ أطيط. وإنما هو كلام تقريب أريد به تقرير عظمة الله تعالى. (الفرشات) جمع فُرُش، جمع فِرَاش. (الصعدات) في النهاية: هي الطرق.وهي جمع صُعُد. وصُعُد، كظلمة، وهي فِناء باب الدار وممر الناس بين يديه. (تجأرون) أي ترفعون أصواتكم وتستغيثون. (لوددت) قَالَ الحافظ: هذا من قول أبي ذر، مدرج في الحديث (تعض) بمعنى تقطع

She is the Divine Secret of: 57:4 Wa (And) Hu is with you wherever you might be!
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ

You glance at her then you glanced at uncovering of a Divine Secret: That no matter where you are Allah is with you!

If you do not have that understanding when looking at her, then forsake her for you will only produce broken misguided families and disbelieving bastards:

71:27 “For, if You leave (any of) them, they will but mislead Your devotees, and they will give birth to none but wicked ungrateful ones.

إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا

Note: Yalidu is male plural verb i.e. They (the male) will give birth, it is not the women who give birth to disbelievers, it is the men.

© 2008-2002,  Dara O Shayda