Rumaysa bint Milhan

Even before Islam was introduced to Yathrib, Rumaysa was known for her excellent character, the power of her intellect and her independent attitude of mind. She was known by various names including Rumaysa and Ghumaysa, but these were possibly nicknames. One historian says that her real name was Sahlah but later she was popularly known as Umm Sulaym. Umm Sulaym was first married to Malik ibn an-Nadr and her son by this marriage was the famous Anas ibn Malik, one of the great companions of the Prophet. Umm Sulaym was one of the first women of Yathrib to accept Islam. She was influenced by the refined, dedicated and persuasive Musab ibn Umayr who was sent out as the first missionary or ambassador of Islam by the noble Prophet. This was after the first pledge of Aqabah. Twelve men of Yathrib had gone to Aqabah on the outskirts of Makkah to pledge loyalty to the Prophet. This was the first major break through for the mission of the Prophet for many years. Umm Sulaym's decision to accept Islam was made without the knowledge or consent of her husband, Malik ibn an-Nadr. He was absent from Yathrib at the time and when he returned he felt some change had come over his household and asked his wife: "Have you been rejuvenated?" "No," she said, "but I (now) believe in this man (meaning the Prophet Muhammad)." Malik was not pleased especially when his wife went on to announce her acceptance of Islam in public and instruct her son Anas in the teachings and practice of the new faith. She taught him to say la ilaha ilia Allah and Ash hadu anna Muhammada-r Rasulullah. The young Anas repeated this simple but profound declaration of faith clearly and emphatically. Umm Sulaym's husband was now furious. He shouted at her: "Don't corrupt my son." "I am not corrupting him ," she replied firmly. Her husband then left the house and it is reported that he was set upon by an enemy of his and was killed. The news shocked but apparently did not upset Umm Sulaym greatly. She remained devoted to her son Anas and was concerned about his. proper upbringing. She is even reported to have said that she would not marry again unless Anas approved. When it was known that Umm Sulaym had become a widow, one man, Zayd ibn Sahl, known as Abu Talhah, resolved to become engaged to her before anyone else did. He was rather confident that Umm Sulaym would not pass him over for another. He was after all a strong and virile person who was quite rich and who possessed an imposing house that was much admired. He was an accomplished horseman and a skilful archer and, moreover, he belonged to the same clan as Umm Sulaym, the Banu Najjar. Abu Talhah proceeded to Umm Sulaym's house. On the way he recalled that she had been influenced by the preaching of Musab ibn Umayr and had become a Muslim. "So what?" he said to himself. "Was not her husband who died a firm adherent of the old religion and was he not opposed to Muhammad and his mission?" Abu Talhah reached Umm Sulaym's house. He asked and was given permission to enter. Her son Anas was present. Abu Talhah explained why he had come and asked for her hand in marriage. "A man like you, Abu Talhah ," she said, "is not (easily) turned away. But I shall never marry you while you are a kafir, an unbeliever." Abu Talhah thought she was trying to put him off and that perhaps she had already preferred someone wealthier and more influential. He said to her: "What is it that really prevents you from accepting me, Umm Sulaym? Is it the yellow and the white metals (gold and silver)?" "Gold and silver?" she asked somewhat taken aback and in a slightly censuring tone. "Yes," he said. "I swear to you, Abu Talhah, and I swear to God and His Messenger that if you accept Islam, I shall be pleased to accept you as a husband, without any gold or silver. I shall consider your acceptance of Islam as my mahr." Abu Talhah understood well the implications of her words. His mind turned to the idol he had made from wood and on which he lavished great attention in the same way that important men of his tribe venerated and cared for their personal idols. The opportunity was right for Umm Sulaym to stress the futility of such idol worship and she went on: "Don't you know Abu Talhah, that the god you worship besides Allah grew from the earth?" "That's true," he said. "Don't you feel stupid while worshipping part of a tree while you use the rest of it for fuel to bake bread or warm yourself? (If you should give up these foolish beliefs and practices) and become a Muslim, Abu Talhah, I shall be pleased to accept you as a husband and I would not want from you any sadaqah apart from your acceptance of Islam." "Who shall instruct me in Islam?" asked Abu Talhah. "I shall," Umm Sulaym replied. "How?" "Utter the declaration of truth and testify that there is no god but Allah and that Muhammad is the Messenger of Allah. Then go to your house, destroy your idol and throw it away." Abu Talhah left and reflected deeply on what Umm Sulaym had said. He came back to her beaming with happiness. "I have taken your advice to heart. I declare that there is no god but Allah and I declare that Muhammad is the Messenger of Allah." Umm Sulaym and Abu Talhah were married. Anas, her son, was pleased and the Muslims would say: "We have never yet heard of a mahr that was more valuable and precious than that of Umm Sulaym for she made Islam her mahr." Umm Sulaym was pleased and delighted with her new husband who placed his unique energies and talents in the service of Islam. He was one of the seventy three men who swore allegiance to the Prophet at the second Pledge of Aqabah. With him, according to one report, was his wife Umm Sulaym. Two other women, the celebrated Nusaybah bint Kab and Asma bint Amr witnessed Aqabah and took the oath of allegiance to the Prophet. Abu Talhah was devoted to the Prophet and took enormous delight in simply looking at him and listening to the sweetness of his speech. He participated in all the major military campaigns. He lived a very ascetic life and was known to fast for long periods at a time. It is said that he had a fantastic orchard in Madinah with date palms and grapes and running water. One day while he was performing Salat in the shade of the trees, a beautiful bird with brightly colored plumage flew in front of him. He became engrossed in the scene and forgot how many rakats he had prayed. Two? Three? When he completed the Prayer he went to the Prophet and described how he had been distracted. In the end, he said: "Bear witness, Messenger of Allah, that I hand over this orchard as a charity for the sake of Allah, the Exalted." Abu Talhah and Umm Sulaym had an exemplary Muslim family life, devoted to the Prophet and the service of Muslims and Islam. The Prophet used to visit their home. Sometimes when the time of Prayer came, he would pray on a mat provided by Umm Sulaym.  Sometimes also he would have a siesta in their house and, as he slept, she would wipe the perspiration from his forehead. Once when the Prophet awoke from his siesta, he asked: "Umm Sulaym, what are you doing?" "I am taking these (drops of perspiration) as a barakah (blessing) which comes from you ," she replied. At another time, the Prophet went to their house and Umm Sulaym offered him dates and butterfat but he did not have any of it because he was fasting. Occasionally, she would send her son Anas with bags of dates to his house. It was noticed that the Prophet, peace be on him, had a special compassion for Umm Sulaym and her family and when asked about it, he replied: "Her brother was killed beside me." Umm Sulaym also had a well-known sister, Umm Haram, the wife of the imposing Ubadah ibn as-Samit. She died at sea during a naval expedition and was buried in Cyprus. Umm Sulaym's husband, Abu Talhah, also died while he was on a naval expedition during the time of the third Caliph, Uthman, and was buried at sea. Umm Sulaym herself was noted for her great courage and bravery. During the Battle of Uhud, she carried a dagger in the folds of her dress. She gave water to and tended the wounded and she made attempts to defend the Prophet when the tide of battle was turning against him. At the Battle of Khandaq, the Prophet saw her carrying a dagger and he asked her what she was doing with it. She said: "It is to fight those who desert." "May God grant you satisfaction in that," replied the Prophet. In the face of adversity, Umm Sulaym displayed a unique calmness and strength. One of her young sons (Umayr) fell sick and died while her husband was away looking after his orchards. She bathed the child and wrapped him in shrouds. She told others at her home that they should not inform Abu Talhah because she herself wanted to tell him. Umm Sulaym had another son whose name was Abdullah. A few days after she gave birth, she sent Anas with the baby and a bag of dates to the Prophet. The Prophet placed the baby on his lap. He crushed the dates in his mouth and put some in the baby's mouth. The baby sucked the dates with relish and the Prophet said: "The Ansar are only fond of dates." Abdullah eventually grew up and had seven children all of whom memorized the Quran. Umm Sulaym was a model Muslim, a model wife and mother. Her belief in God was strong and uncompromising. She was not prepared to endanger her faith and the upbringing of her children for wealth and luxury, however abundant and tempting. She was devoted to the Prophet and dedicated her son Anas to his service. She took the responsibility of educating her children and she played an active part in public life, sharing with the other Muslims the hardships and the joys of building a community and living for the pleasure of God.

Mother's of faithful Believers

Sayyedina Maula Ali Radi Allahu anhu reports that Sayyedul Mursaleen Sayyedina Muhammad Mustafa Salla Allahu ta'ala 'alayhi wa Sallam said :

‘Imaan is recognition by the heart, affirmation by the tongue and to perform deeds of righteousness.’

Mothers of Faithful Believers (Ummahaatu'l Mu'minin)

(The Blessed Wives of the Beloved Holy Prophet Muhammad, peace be upon him)

1. Sayyidatina Khadija bint Khuwaylid (68 B.H-3 B.H; 556-619 C.E)

2. Sayyidatina 'Aisha Siddiqah bint Abu Bakr as-Siddiq (9 B.H-58 A.H; 613-678 C.E)

3. Sayyidatina Sawda bint Zam'a (passed away 54 A.H/673 C.E)

4. Sayyidatina Hafsa bint 'Umar al-Faruq (passed away 45 A.H/665 C.E)

5. Sayyidatina Umm Salama, Hind bint Abi Umayya al-Makhzumiyya (passed away 62 A.H/681 C.E)

6. Sayyidatina Juwayriya bint al-Harith (passed away 56 A.H/675 C.E)

7. Sayyidatina Zaynab bint Jahsh al-Asadiya (passed away 20 A.H/641 C.E)

8. Sayyidatina Zaynab bint Khuzayma al-Hilaliyya (passed away 4 A.H/625 C.E)
(she was called the "mother of the poor")

9. Sayyidatina Umm Habiba, Ramla bint Abi Sufyan (passed away 44 A.H/664 C.E)

10. Sayyidatina Safiyya bint Huyayy (passed away 50 A.H/670 C.E or 52 A.H/672 C.E)

11. Sayyidatina Maymuna bint al-Harith al-Hilaliyya (passed away 61 A.H/680 C.E),

may Allah be pleased with them all.

Appreciative Explanation

1. The wives of the Holy Prophet Muhammad, may the blessings and peace of Allah be upon him, are referred to in the Qur'an in verse (33:6) as Ummahaatul Mu'minin, meaning "Mothers of faithful believers".

2. The Holy Prophet Muhammad, peace be upon him, married Sayyidatina Khadija, a widow 40 years of age, when he was 25 years of age. They were happily married until she passed away at the age of 65. They set the best example for others to emulate in married life.

3. Polygamy was practiced in Arabia at that time but the beloved Prophet Muhammad, peace be upon him, remained monogamous all these years and set the best example for those who wish to remain monogamous.

4. Then Allah privileged Prophet Muhammad, peace be upon him, to be polygamous just as he had privileged some other Prophets before him to be polygamous. For example, Nabi Sulayman (Prophet Solomon, peace be upon him) had seven hundred wives, Nabi Dawud (Prophet David, peace be upon him) had many wives, while Nabi Ibrahim (Prophet Abraham, peace be upon him) had three. In contracting his marriages, the Holy Prophet Muhammad, peace be upon him, was in each instance following the Commands of Allah, the Glorified and the Exalted. Allah limited the number of wives a Muslim could have at any one time to four but He privileged Prophet Muhammad to have more than four wives.

5. The wives of the beloved Prophet Muhammad peace be upon him, were either widows, divorcees or captives of war, except for Sayyidatina 'Aisha who was the only virgin he married.

6. Some of the women he married were widows of his sahaba (companions) who had laid down their lives for the sake of Islam.

7. He married into various clans and tribes. This strengthened the commitment of these clans and tribes to the religion of Islam as they were proud that the one whom Allah had chosen to be the Final and the Last Prophet till the end of time had married into them.

8. In marrying captives of war, the noble Prophet, peace be upon him, not only freed them but also all their relatives and members of their clan who then automatically accepted Islam!

9. Although the beloved Prophet Muhammad, peace be upon him, could have lived like a king, he chose to lead a life of poverty, content with the bare necessities of life. When some of his wives found it difficult to cope with his ascetic life-style, Allah revealed to him to give them the option to choose him and the Hereafter or to choose the comforts of this world. (33:28-29). They naturally chose him and the Hereafter, may Allah be pleased with them all. And as "mothers of faithful believers", their responsibilities were more than those of other women, and they fulfilled these responsibilities with ihsan (excellence). They set the best example for women to emulate.

10. In Islam, limited polygamy (up to four wives) is an institutionalized option. (Qur'an, 4:3). And those Muslims who choose this option have the example of the beloved Prophet Muhammad, peace be upon him, in being faithful, loving and caring husbands, in treating the spouses justly and equitably, devoting equal time to each of them, and providing for their material wants and needs in a just and fair manner without fovouring one over the other.

Khalil Jibran's Mystries of life

Gibran Khalil Gibran was born on January 6, 1883, to the Maronite family of Gibran in Bsharri, a mountainous area in Northern Lebanon [Lebanon was a Turkish province part of Greater Syria (Syria, Lebanon, and Palestine) and subjugated to Ottoman dominion]. His mother Kamila Rahmeh was thirty when she begot Gibran from her third husband Khalil Gibran, who proved to be an irresponsible husband leading the family to poverty. Gibran had a half-brother six years older than him called Peter and two younger sisters, Mariana and Sultana, whom he was deeply attached to throughout his life, along with his mother. Kamila's family came from a prestigious religious background, which imbued the uneducated mother with a strong will and later on helped her raise up the family on her own in the U.S. Growing up in the lush region of Bsharri, Gibran proved to be a solitary and pensive child who relished the natural surroundings of the cascading falls, the rugged cliffs and the neighboring green cedars, the beauty of which emerged as a dramatic and symbolic influence to his drawings and writings. Being laden with poverty, he did not receive any formal education or learning, which was limited to regular visits to a village priest who doctrined him with the essentials of religion and the Bible, alongside Syriac and Arabic languages. Recognizing Gibran's inquisitive and alert nature, the priest began teaching him the rudiments of alphabet and language, opening up to Gibran the world of history, science, and language. At the age of ten, Gibran fell off a cliff, wounding his left shoulder, which remained weak for the rest of his life ever since this incident. To relocate the shoulder, his family strapped it to a cross and wrapped it up for forty days, a symbolic incident reminiscent of Christ's wanderings in the wilderness and which remained etched in Gibran's memory.

At the age of eight, Khalil Gibran, Gibran's father, was accused of tax evasion and was sent to prison as the Ottomon authorities confiscated the Gibrans' property and left them homeless. The family went to live with relatives for a while; however, the strong-willed mother decided that the family should immigrate to the U.S., seeking a better life and following in suit to Gibran's uncle who immigrated earlier. The father was released in 1894, but being an irresponsible head of the family he was undecided about immigration and remained behind in Lebanon.

On June 25, 1895, the Gibrans embarked on a voyage to the American shores of New York.

The Gibrans settled in Boston's South End, which at the time hosted the second largest Syrian community in the U.S. following New York. The culturally diverse area felt familiar to Kamila, who was comforted by the familiar spoken Arabic, and the widespread Arab customs. Kamila, now the bread-earner of the family, began to work as a peddler on the impoverished streets of South End Boston. At the time, peddling was the major source of income for most Syrian immigrants, who were negatively portrayed due to their unconventional Arab ways and their supposed idleness.

In the school, a registration mistake altered his name forever by shortening it to Kahlil Gibran, which remained unchanged till the rest of his life despite repeated attempts at restoring his full name. Gibran entered school on September 30, 1895, merely two months after his arrival in the U.S. Having no formal education, he was placed in an ungraded class reserved for immigrant children, who had to learn English from scratch. Gibran caught the eye of his teachers with his sketches and drawings, a hobby he had started during his childhood in Lebanon.

Gibran's curiosity led him to the cultural side of Boston, which exposed him to the rich world of the theatre, Opera and artistic Galleries. Prodded by the cultural scenes around him and through his artistic drawings, Gibran caught the attention of his teachers at the public school, who saw an artistic future for the boy. They contacted Fred Holland Day, an artist and a supporter of artists who opened up Gibran's cultural world and set him on the road to artistic fame...

Lebanese-American philosophical essayist, novelist, mystical poet, and artist.

Gibran's works were especially influential in the American popular culture in the 1960s. In 1904 Gibran had his first art exhibition in Boston. From 1908 to 1910 he studied art in Paris with August Rodin. In 1912 he settled in New York, where he devoted himself to writing and painting. Gibran's early works were written in Arabic, and from 1918 he published mostly in English. In 1920 he founded a society for Arab writers, Mahgar (al-Mahgar). Among its members were Mikha'il Na'ima (1889-1988), Iliya Abu Madi (1889-1957), Nasib Arida (1887-1946), Nadra Haddad (1881-1950), and Ilyas Abu Sabaka (1903-47). Gibran died in New York on April 10, 1931. Among his best-known works is THE PROPHET, a book of 26 poetic essays, which has been translated into over 20 languages. The Prophet, who has lived in a foreign city 12 years, is about to board a ship that will take him home. He is stopped by a group of people, whom he teaches the mysteries of life.


Quotes
-------------

"Perplexity is the beginning of knowledge."

"Knowledge cultivates your seeds and does not sow in you seeds."

"One day you will ask me which is more important? my life or yours? I will say mine and you will walk away not knowing that you are my life."

"If you love somebody, let them go, for if they return, they were always yours. And if they don't, they never were."

"Your living is determined not so much by what life brings to you as by the attitude you bring to life; not so much by what happens to you as by the way your mind looks at what happens."

"A friend who is far away is sometimes much nearer than one who is at hand. Is not the mountain far more awe-inspiring and more clearly visible to one passing through the valley than to those who inhabit the mountain?" 

"Yesterday is but today's memory, and tomorrow is today's dream."

"I have learned silence from the talkative, toleration from the intolerant, and kindness from the unkind; yet, strange, I am ungrateful to those teachers."

"Doubt is a pain too lonely to know that faith is his twin brother."

"In the sweetness of friendship let there be laughter, and sharing of pleasures. For in the dew of little things the heart finds its morning and is refreshed."

"Faith is an oasis in the heart which will never be reached by the caravan of thinking."

"To understand the heart and mind of a person, look not at what he has already achieved, but at what he aspires to."

"Death most resembles a prophet who is without honor in his own land or a poet who is a stranger among his people."

"If your heart is a volcano, how shall you expect flowers to bloom?"

"We choose our joys and sorrows long before we experience them."

Comment on this quote 

"Life without love is like a tree without blossoms or fruit."

Life without liberty is like a body without spirit."

"If you reveal your secrets to the wind, you should not blame the wind for revealing them to the trees."

"The person you consider ignorant and insignificant is the one who came from God, that he might learn bliss from grief and knowledge from gloom."

"Of life's two chief prizes, beauty and truth, I found the first in a loving heart and the second in a laborer's hand."

"An eye for an eye, and the whole world would be blind."

"A poet is a bird of unearthly excellence, who escapes from his celestial realm arrives in this world warbling. If we do not cherish him, he spreads his wings and flies back into his homeland."

The alif

Alif = a

The alif represents the number one and belongs to
the element of fire.

Because of its shape the alif resembles the numeral 1. It symbolizes the selfness of God as well as His unity. Thus, this letter takes on the archetypal value of the whole alphabet, which it begins and is thus also identified with Adam, the father of humankind (and thus any diacritical sign affirming this letter’s value is identified with Eve).

The three main positions of the Islamic prayer are:

· Standing, like the alif
· Kneeling, like the dal
· Prostrating, like the mim.

These three letters also make up the name Adm (Adam). According to the Sufi Ibn Ata Allah Abbas (d. 1309): “this name (alif) is derived from ulfa (good company), because it unites and agrees (ta’lif) with the other letters”. For some, however, the alif represents Satan, because like him it does not bow to God.

Shaykh ad-Dabbaagh writes about this letter that it “corresponds with the obeying the recommendations, which is part of contraction”.

^^

Ba = b

The letter ba represents the number two and belongs to the element of air.

Just as the alif is the first vertical letter, ba is the first horizontal letter and it is suitable for representing other letters such as ta, tha and nun, according to the diacritical signs placed above or below the stroke. It is the initial letter par excellence, because it opens the basmala (In the name of God, Most Gracious, Most Merciful), the formula with which all the suras of the Qur’an, except for the ninth, begin. The Bible, incidentally, also begins with a B.

The diacritical sign placed below the stroke represents, for Sufis, the origin, essence and being of all things, in strict analogy with the bindu (.) of Tantrism and Yoga. For this reason some esoterically inclined Muslims believe that the content of all revealed Scripture:

1. is found in the Qur’an
2. in turn that the content of the Qur’an is found all in the first sura, the Fatiha
3. that all the content of the Fatiha resides in the basmala
4. and the whole content of the basmala is enclosed insides B’s diacritical point.

This exegesis was accepted by, among others Abdullah ibn Mas’ud (seventh century) and Abd al-Karim al-Jili (d. 1494) according to whom the B of Bismi represents the resplendent beauty of God (Bahaa’), the S his greatness (Sanaa’) and the L his sovereignty (Mamlaka).

According to shaykh ad-Dabbaagh the Ba corresponds to inner peace, which is part of the message.

^^

Ta = t

This letter represents number four hundred and belongs to the element of air.

This letter has great esoteric value, especially for the Sufis, because it is the first letter of the term tawhid, the science of professing God and His singleness (wahda) and so it symbolizes monotheism, faith in the oneness of God. It also symbolizes the state of ecstasy, the discovery of and return to God (tawba). In this respect, the great Sufi martyr Hosayn Mansur al-Hallaj (857-922) wrote a poem (Muhatta’at # 40 with a mim rhyme and a wafer meter) wherein he traces the word tawhid through enigmas: “Three letters without diacritical signs, two with signs and this is the whole speech. The first designates those who find it and the other serves for everyone to say ‘yes’. As to the other letters, it is the mystery of the night, where it is no longer a question of travelling or stopping”.

Explaining the above, we note that in Arabic the term tawhid is written with two letters, each of which has two diacritical signs, the ta and the ya, and three letters without signs: the waw, the ha and the dal.

Shaykh ad-Dabbaagh says about the ta that it corresponds to the perfection of the apparent senses, being a part of the Adamic state.

^^

Tha = th

In the science of the secrets of letters this letter represents number five hundred and belongs to the element of water.

It is a symbol of consolidation (thobut).

Shaykh ad-Dabbaagh writes that the tha corresponds to justice, which is a part of contraction.

^^

Jim = j

The fifth letter in the Arabic alphabet represents number three and belongs to the element of water.

In the art of tajwid (reciting the Qur’an) it has the characteristics of sonority, tonicity and softening and the antonymies of vibration, lowering and opening.

Shaykh ad-Dabbaagh informs us that the ‘jim’ corresponds to patience, which is a part of prophecy.

^^

Ha = h

The sixth letter in the Arab alphabet represents number eight and belongs to the element of earth.

This letter, which symbolizes human intuition, has an esoteric meaning for the Sufis, as it is the first letter of the verb habba (to love): “Inna Allah jameel yuhibbu al-jamaal”, which means “truly God is beautiful and loves beauty”. Thus also the saying: “Habba man habba wakariha man kariha” or “He loves whomsoever He chooses to and He hates whomsoever He wishes to”. The letter ‘ha’ denotes the Essence in terms of appearance, presence and existence.

Shaykh ad-Dabbaagh informs us that the ‘ha’ corresponds to perfect mercy, which is a part of prophecy.

^^

Kha = kh

According to the science of the secrets of letters the ‘kha’ represents number six hundred and belongs to the element earth.

In the esoteric literature of the Sufi brotherhoods it symbolizes the eternal good (khayr daa’im).

Shaykh ad-Dabbaagh informs us that the ‘kha’ corresponds to the experience (‘taste’) of lights, which is a part of the spirit.

^^

Dal = d

In the science of the secrets of letters it represents number four and belongs to the element of earth.

According to the Sufis and in the contemplations of the Hurufi it symbolizes the equilibrium of all things created. Because of all this and also because it is the initial letter of the verb daaba fi aaw ‘alaa (to work; to labour; to be committed; to make an effort in something for someone; to work with commitment, to do something with effort; to labour unceasingly; to apply oneself; to dedicate oneself; to be constant; to become accustomed to) in the esoterical world this letter represents the earthly condition of human beings who are forced to labour in the realm of material things, but must also evolve spiritually and strive to behave in the best possible way among a multitude of challenges and temptations.

Shaykh ad-Dabbaagh informs us that the ‘dal’ corresponds to purity, which is a part of the spirit.

^^

Dhal = dh

In the ‘elm al-horuf it represents number seven hundred. It belongs to the element of fire.

In Sufi esoteric knowledge it symbolizes the heart of an idea, the kernel of a thing.

Shaykh ad-Dabbaagh informs us that the ‘dhal’ corresponds to the knowledge of languages, which is a part of science.

^^

Ra = r

The tenth letter of the Arab alphabet represents number two hundred and belongs to the element of earth.

It symbolizes a part, a message, the sura.

Shaykh ad-Dabbaagh informs us that the ‘ra’ corresponds to the noble conquest of the self, which is a part of expansion.

^^

Za = z

Za represents number seven and belongs to the element of water.

It symbolizes achievement. In esoteric alchemy it represents the process of change, because it is the initial letter of the terms

- mercury (zaybaq)
- vitriol (zaaj)
- sulphuric acid (zayb, zaagin

‘Zaar’ is also the exorcism practiced by women.

Shaykh ad-Dabbaagh informs us that the ‘za’ corresponds to sincerity with everyone, which is a part of the message.

^^

Sin = s

In the science of the secrets of the letters it represents number sixty and belongs to the element of water, though in North Africa it is believed to belong to the element of fire.

It symbolizes the glory of God.

Shaykh ad-Dabbaagh informs us that the ‘sin’ corresponds to the act of ‘lowering the wing of tenderness with goodness’, which is a part of expansion.

^^

Shin = sh

In the science of the secrets of the letters it represents number three hundred and belongs to the element of fire, while in North Africa it is believed to belong to the element of earth.

The ‘shin’ or sh is the abrevation of sharia: path, way. In Sufi esoteric knowledge this letter symbolizes personal destiny.
Shaykh ad-Dabbaagh informs us that the ‘shin’ corresponds to the complete force in the introversion, which is a part of contraction.

^^

Saad = s

The ‘saad’ is the fourteenth letter of the Arab alphabet. In the ‘ilm al-horuf it represents number ninety and belongs to the element of water.

It symbolizes sincerity and truth.

Shaykh ad-Dabbaagh informs us that the ‘saad’ corresponds to the perfect reason, which is a part of the Adamic state.

^^

Daad = d

‘Daad’ is the fifteenth letter of the Arab alphabet. It represents number eight hundred and belongs to the element of air.

It symbolizes ‘to disclose’.

Shaykh ad-Dabbaagh informs us that the ‘daad’ corresponds to the act of saying nothing but the truth, which is a part of prophecy.

^^

Taa = t

‘Taa’ is the sixteenth letter of the Arab alphabet. It represents number nine and belongs to the element of fire.

In the esoteric texts of the Sufi masters this letter, taken in isolation, symbolizes divine holiness.

Shaykh ad-Dabbaagh informs us that the ‘taa’ corresponds to discernment, which is a part of the spirit.

^^

Zaa = z

‘Zaa’ is the seventeenth letter of the Arab alphabet. It represents number nine hundred and belongs to the element of water, though in North Africa it is considered to belong to the element of air.

It symbolizes the epiphany or manifestation of God.

Shaykh ad-Dabbaagh informs us that the ‘zaa’ corresponds to the suppression of satanic suggestions, which is a part of the Adamic state.

^^

‘Ayn = ‘

The ‘ayn is the eighteenth letter of the Arab alphabet.

In the science of the secrets of letters it represents number seventy and belongs to the element of earth.

It symbolizes the source of intellect.

Shaykh ad-Dabbaagh informs us that the ‘ayn’ corresponds to forgiveness, which is a part of prophecy.

^^

Ghain = gh

The ‘ghain’ is the nineteenth letter of the Arab alphabet. It represents number one hundred and belongs to the element of earth, while in North Africa it is believed to belong to the element of water.

It symbolizes total mystery.

Shaykh ad-Dabbaagh informs us that the ‘ghayn’ corresponds to the perfection of the apparent image, which is a part of the Adamic state.

^^

Faa = f

It is the twentieth letter of the Arab alphabet. The ‘faa’ represents number eighty and belongs to the element of fire.

Shaykh ad-Dabbaagh informs us that the ‘faa’ corresponds to the door of knowledge, which is a part of science.

^^

Qaaf = q

The ‘qaaf’ is the twenty-first letter of the Arab alphabet. It represents the number one hundred and belongs to the element of water.

‘Qaaf’ is also the name of a legendary mountain. It is a special letter, since it is the title of the fiftieth verse of the Qur’an, whose opening verse reads as follows:

“Qaaf. By the majestic Qur’an!”.

In this respect we note that there are twenty-nine suras that begin with abbreviations composed of either just one letter or groups of from two to five letters. A total of fourteen letters are used or half the Arab alphabet. Sometimes the Prophet invoked God by uttering these two phrases: “Oh kaa, haa, yaa, ’ain, saad!” or “Oh ha, mim, ‘ain, sin, qaaf!” Some of these letters grouped together give the word alrhmn (= al-Rahmaan, the Merciful). Commentators have sought many explanations. Possibly they are initials, abbreviations, clarifying expressions, unknown names or attributed of God, symbols of the Ineffable Names or names of the Qur’an. Or maybe they are oaths, formulas of praise or names of the suras. Some exegetes believe that they might be the initials of the Prophet’s scribes, who collected the suras. Since the Qur’an is recited by singing it psalm-like, some see in these letters the rules of psalmody or kind of psalmody reading key. Finally it is said: “Every book has its mystery and the mystery of the Qur’an is in its initials.

Shaykh ad-Dabbaagh informs us that the ‘qaaf’ corresponds to interior vision,
which is a part of the spirit.

^^

Kaaf = k

‘Kaaf’ is the twenty-second letter of the Arab alphabet. It represents number twenty and belongs to the element of water.

It symbolizes the verb of creation, i.e. kun (= be!).

Shaykh ad-Dabbaagh informs us that the ‘kaaf’ corresponds to knowledge of God, the Elevated, which is a part of prophecy.

^^

Laam = l

‘Laam’ is the twenty-third letter of the Arab alphabet. It represents number thirty and belongs to the element of earth.

It symbolizes perfect understanding. As this is the Ramadan alphabet it should be mentioned that the ‘night of power’ starts in Arabic with the ‘laam’. This is a night in which the seeker is favoured with a special state of illumination, in which he learns his true potential and rank in relation to the Beloved. It is the time when the seeker begins to arrive at the Source of Union and the stage of those who are matured in deep wisdom.

Shaykh ad-Dabbaagh informs us that the ‘laam’ corresponds to perfect science, which is a part of the message.

^^

Mim = m

The ‘mim’ is the twenty-fourth letter of the Arab alphabet. It represents number forty and belongs to the element of fire.

The ‘mim’ starts and ends with a ‘m’, which points out that we’ll return to the One we came from, the One without beginning nor end. As the first and second ‘m’ are different, we may be reminded of the fact that He never repeats the same manifestation twice. For some the ‘mim’ symbolizes the duality 1. power of matter / 2. power of God.

Shaykh ad-Dabbaagh informs us that the ‘mim’ corresponds to virility,
which is a part of the Adamic state.

^^

Nun = n

The ‘nun’ is the twenty-fifth letter of the Arab alphabet. It represents number twenty-five and belongs to the element of air.

‘Nun’ is the abbreviation of Ramadan, the month of fasting. Shaykh Ibn al-‘Arabi gives quite some attention to the ‘nun’ in his ‘Fotuhat al-Makkiya’ and in a booklet dealing with the ‘mim’, the ‘waaw’ and the ‘nun’. The shape of this letter is like half a circle. He tells that the primordial constitution of the world is a sphere. Half of this sphere is the sensible world and the other half is the hidden world. He tells similar things about the celestial sphere. In the creative word ‘kun’ (= be!) there is an apparent ‘nun’, which proceeds from the world of sensible realities. The word ‘kun’ is thus the intermediary between the principle and its manifestation. The letters ‘kaaf’ and ‘nun’ are written in the Arab word (in fact you only write ‘kn’) and are thus corresponding to the manifested side. The inverted ‘nun’ – when looking at the shape of this letter – is transcendent and it exercises authority on the first ‘nun’ and it proceeds from the world of spiritual realities.

Shaykh ad-Dabbaagh informs us that the ‘nun’ corresponds to complete joy,
which is a part of expansion.

^^

Haa = h

‘Haa’ is the twenty-sixth letter of the Arab alphabet. It represents number five, just as in the Syriac and Canaanite alphabets. It belongs to the element of fire.

It is the symbol of orientation to God. According to shaykh al-Qashani: “This letter denotes the Essence in terms of appearance, presence and existence”.

Shaykh ad-Dabbaagh informs us that the ‘haa’ corresponds to the detesting of what is opposite, which is a part of contraction.

^^

Waaw = w

The ‘waaw’ is the twenty-seventh letter of the Arab alphabet. It represents number six and belongs to the element of air.

For the Sufi masters this letter symbolizes the mystical promise of the total assent to God. Shaykh al-Qashani remarks that this letter denotes the universal aspect of the whole.

Shaykh Ibn al-‘Arabi gives quite some attention to the ‘waaw’ in his ‘Fotuhat al-Makkiya’ and in a booklet dealing with the ‘mim’, the ‘waaw’ and the ‘nun’. The ‘waaw’ has in common with the two last mentioned letters that its beginning and its ending are similar, which points out that we’ll return to the One we came from, the One without beginning nor end. As the first and second ‘waaw’ are different, we may be reminded of the fact that He never repeats the same manifestation twice. Shaykh Ibn al-‘Arabi tells that the ‘waaw’ is the first perfect number, as the number six symbolizes the perfect human being. Its divisions are similar to itself, because its half is three; its third is two and its sixth is one and the addition of its sixth, third and half is equal to six. The letter ‘waaw’ is the product of two eminent letters, the ‘baa’ (=2) and the ‘jim’ (=3). The product of these two letters is again 6, the number of the letter ‘waaw’, so this ‘waaw’ also has the qualities of the two other letters. As we have seen that 5 is the number of the letter ‘haa’, it is also 2+3. This explains in part why the ‘waaw’ has been realized by the ‘haa’. The shaykh also deals with the similarities in shape between the ‘waaw’ and the ‘haa’. All of it is an indication of the connecting force, which unites the spiritual being with its most elevated (the shaykh uses the term ‘ali = 111, perhaps symbolizing with the supreme pole) side. He finishes by writing that ‘the one who obtains the knowledge of the secrets of the ‘waaw’ thus acquires the revelation of the supreme sciences according to the most pure modality.

Shaykh ad-Dabbaagh informs us that the ‘waaw’ corresponds to the quality
of dying when you still are alive, which is a part of the message.

^^

Yaa = y

‘Yaa’ is the twenty-eight letter of the Arabic alphabet. It represents number ten and belongs to the element of air.

It symbolizes God’s help.
Shaykh ad-Dabbaagh informs us that the ‘yaa’ corresponds to the perfect fear of God, which is a part of prophecy.

:::

^^

Laam-alif = la

The ‘laam-alif’ is not part of the traditional alphabet sequence, but it is included because of a hadith, though its authenticity is not very credible according to to pre-eminent collector of such sayings, the Turkish Bokhari. Abd ar-Rahmaan ibn as-Saykh (1441) reported the saying as follows: “Abu Dharr al-Ghifari asked the Prophet:

‘How many letters are there?’
The Prophet replied: ‘Twenty-nine’.

His companion wondered, then counted them one by one and triumphantly exclaimed:

‘There are twenty-eight’.
But the Prophet retorted: ‘No there are twenty-nine, there is also the ‘laam-alif’.’

Shaykh ad-Dabbaagh informs us that the ‘laam-alif’ corresponds to the absence of inattention, which is a part of the spirit.

This concludes the commentary on the meaning of the letters of the Arab alphabet.

^^

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