Tuesday, September 4, 2012

Hazrath Shams Tabrez raz

Hazrat Shams-e-Tabrīzī(raz) ad. 1248 was an Iranian Sufi mystic born in the city of Tabriz in Iranian Azerbaijan. He is responsible for initiating Mawlānā Jalāl ad-Dīn Muhammad Rūmī(rah), usually known as Rumi in the West, into Islamic mysticism, and is immortalized by Rumi's poetry collection Diwan-e Shams-e Tabriz-i ("The Works of Shams of Tabriz")(raz). Hazrat Shams-e-Tabrīzī(raz) lived together with Rumi in Koyna in present-day Turkey, for several years, and is also known to have travelled to Damascus in present-day Syria.
After several years with Rumi, Hazrat Shams-e-Tabrīzī(raz) vanished from the pages of history quite suddenly. It is not known what became of him after his departure from Rumi, and there are several locations that lay claim to his gravesite; one is in a remote region of the Karakorams in Northern Pakistan at a place called Ziarat not far from the village of Shimshall, and another is in the same town that Rumi is buried in: Konya, Turkey. Rumi's love for Hazrat Shams-e-Tabrīzī(raz), and his bereavement at his death, found expression in an outpouring of music, dance, and lyric poems. Rumi himself left Konya and went out searching for Hazrat Shams-e-Tabrīzī(raz), journeying as far as Damascus before realizing that Hazrat Shams-e-Tabrīzī(raz) and himself were, in fact, "one and the same"
As the years passed, Rumi attributed more and more of his own poetry to Hazrat Shams-e-Tabrīzī(raz), as a sign of love for his departed friend and master. Indeed, it quickly becomes clear in reading Rumi that Hazrat Shams-e-Tabrīzī(raz), was elevated to a symbol of God's love for mankind, and that Hazrat Shams-e-Tabrīzī(raz), was a sun ("Shams" is Arabic for "sun") shining the Light of God on Rumi.
The image of Hazrat Shams-e-Tabrīzī(raz), that is transmitted in the later Sufi tradition is that of an ecstatic wandering mystic who becomes the theophanic teacher for Rumi. While the relationship between Rumi and Hazrat Shams-e-Tabrīzī(raz), is certainly among the most refined in the history of Islamic mysticism, the person of Shams differs from the image that is projected on him. In the Maqalat of Shams (oral discourses) which have now been transmitted, Hazrat Shams-e-Tabrīzī(raz), comes across as a learned scholar who was particularly interested in demonstrating his devotion to the Prophet Muhammad (S). He repeatedly criticizes philosophers and other mystics who sought to elevate themselves over the Prophet of Islam.
In the comtemporary period of Shams Tabrezi, there is a confusion on the name "Shams" as there were three personalities existing at the same time. These was Shams Tabrezi, Ismaili Pir (Dai )Shams Sabzwari and Ismaili Imam Shamsuddin.
The tomb in Multan, Pakistan is of Pir Shams Sabzwari but it is renowned as Shams Tabrez. No one knows where the exact tomb of Hazrat Shams-e-Tabrīzī(raz) is situated.
Miracles Performed By Hazrat Shams Tabrez(raz) :
Maulana (religious teacher) Rumi could never have become Maula Rumi
Without submitting to Spiritual Guide Hazrat Shams-e-Tabrīzī(raz),
1) Once while Maulana Jalalluddin Rumi (rah) was teaching his pupils in the open courtyard, next to a fountain, a shabbily externally dressed but perfectly internally adorned Sufi, Hazrat Shams-e-Tabrīzī(raz), came to their assembly and watched them. He saw Maulana Rumi referring to numerous handwritten books in the course of his teaching. Hazrat Shams-e-Tabrīzī(raz), asked Maulana Jalalluddin Rumi (rah) as to what was in the books. Maulana Jalalluddin Rumi (rah) replied, “O! Sufi. This contains knowledge that is beyond your understanding so you continue to read your rosary (tasbih).” Unnoticed by Rumi, Hazrath Shams Tabrez (raz) threw all the books into the pond of water. When Maulana Rumi’s(rah) students saw what occurred they began beating Hazrath Shams Tabrez (raz). This and the screams of Shams Tabrez (raz) alerted Maulana Rumi(rah) as to what occurred. He complained that all his valuable knowledge had been destroyed. Hazrat Shams Tabrez (raz) said; “Tell your pupils to leave me alone and I will give back your books.” A visibly dejected Rumi conceded to the request thinking that this was impossible. He was surprised to see Shams Tabrez (May Allah be well pleased with him), recite bismillah, lift the drenched books from the pond, blew dust of them and returned them to him intact. He asked Shams Tabrez (raz) as to how he did this. Hazrat Shams Tabrez (raz) replied, “This knowledge is beyond your understanding so you continue to teach your pupils.” Maulana Jalalluddin Rumi (rah) fell at his feet and was swept into the currents of love. The presence of this ragged Sufi, Hazrat Shams Tabrez (raz), changed Maulana Jalalluddin Rumi (rah) from a respected professor of theology into a lover of God, one who summed up his whole life with the phrase, "I burnt, and I burnt, and I burnt."
Ilme Baatin Hamchu masqa, Ilme zaahir hamchu sheer
Ke Buwad sheer masqa, ke buwad be Pir, Pir
Internal Knowledge (ilme baatin) is like butter and External Knowledge (ilme zaahir) is like milk Like butter cannot be acquired without milk, so to recognition of Allah (ilme baatin) cannot be obtained without a Spiritual Guide.
2) Once there was a king who was non muslim his child died due to some illness, the king felt very unable on seeing the death of his child he told his handeler that how to get the life of his child back, the handler told the king that it is only possible by a muslim man with the Aayats(holy versues) of the Holy Quran they can bring back the dead ones, on hearing this the king announced in the whole kingdom to gather all the great muslims people having knowledge of the Holy Quran, as said by the king the Scholars were gathered Maulna Rumi(rah) was also there he was the head of all Islamic scholars, when the king told the matter to Maulna Rumi(rah) about giving life to his child who was dead by reading the aayats( holy verses) from the Holy Quran, on hearing this Maulna Rumi(rah) was completely shock how could he give life to his son who is already dead, life and death is in the hands of Allah, on this note the king enquired that whether there are aayats(holy verses) in the Holy Quran which can bring back the dead ones, Maulna Rumi(rah) replied yes there are but we are not that people who are blessed with that knowledge we only have the zahari (external) knowledge of the holy Quran but the Baatani (Internal) Knowledge are with very special servant of Allah, if they want they can bring back the life of his son, on hearing this the king told to hunt for the man posseing this knowledge otherwise all the scholars will be killed, on hearing this all the scholars were shocked and they were thinking from where they will get this type of man.
All the scholars started searching for the right man Maulna Rumi(rah) with some people were traveling through jungle all of a sudden they heard the voice “Allah Hu” coming from somewhere Maulna Rumi(rah) follwed the direction from where the voice was coming when they reached there they found Hazrat Shams-e-Tabrīzī(raz), was sitting under a tree with his mouth closed and the voice was coming from his heart, on seeing this Maulna Rumi(rah) and his companion smiled, they knew that they will be saved by Hazrat Shams-e-Tabrīzī(raz), Maulna Rumi(rah) told the matter to Hazrat Shams-e-Tabrīzī(raz), on hearing this Hazrat Shams-e-Tabrīzī(raz), replied that he is a ordinary fakir how could he give life to the son of the king but Maulna Rumi(rah) requested him once again, this time Hazrat Shams-e-Tabrīzī(raz), agreed and told Maulna Rumi(rah) that due to him he has to take off all his skin, Maulna Rumi(rah) could not understand what Hazrat Shams-e-Tabrīzī(raz) meant to say, when they reached the court of the king Hazrat Shams-e-Tabrīzī(raz), saw the dead child and recited these words ,"Kumbe- iznil-lah" which means come to life by the order of Allah but the child was unable to come to life he once again repeated Kumbe- iznil-laah which means come to life by the order of Allah but the same thing happened the child was unable to move, then in anger Hazrat Shams-e-Tabrīzī(raz), said Kumbe-izni which means come to life by my order, as soon as he said these verses the boy came to life, every body was shocked to se this miracle, the king felt very happy and converted to islam, but the scholars of islam could not withstand this, how can a man can compare himself with Allah, and use this type of words this is complete against the law of sharah(Shariyat), due to which Hazrat Shams-e-Tabrīzī(raz) has to shed his skin completely the executor could not do it, Hazrat Shams-e-Tabrīzī(raz) himself just by a pinch removed his skin and gave to the scholars, and told Maulna Rumi(rah) that see what he said to him in the jungle is done know, on hearing this Maulna Rumi(rah) felt very ashamed. Hazrat Shams-e-Tabrīzī(raz) left the place trusting in Allah, Hazrat Shams-e-Tabrīzī(raz) was on Bakabillaah stage this is a place where you are directly connected to Allah and the noor-e-ilahi totally gets submerged into you, this is the time when Allah becomes your hands, your ears, yours eyes, yours legs, each and every part of the body becomes Allah. When this time come the tounge is yours but the words are of Allah. This was the stage which Hazrat Shams-e-Tabrīzī(raz) was given by Allah.
After the removal of the skin Hazrat Shams-e-Tabrīzī(raz) started looking very ugly, once he felt very hungry so he went outside asking for food, but nobody gave any thing to him he was feeling very hungry and the thurst for food was unbarable, after trying for a while a man gave him a loaf of un cooked meat some peole also says fish Allah knows the best, but as the food was not cooked how can he eat he requested many people to roast his meat or fish but due to his ugly look no one wanted to see him how can any one cook the meat or fish for him, after stiving here and there he was un able to cook the meat or fish, then in anger he looked up and told the sun to come down so that he can cook his meat or fish, and as he said this the sun realy came down, and people says that it was as if qayamat(the day of judgement) has come, the temperature was highly raised making the people totally unconfartable.
There are many more miracles performed by Hazrat Shams-e-Tabrīzī(raz), I can get much of this bakamaal buzurg the little which I can gather is in front of you people.
Plz let me know how did you liked the short biography.

Saturday, June 30, 2012


Abdal (lit.: substitutes) is a rank of forty saints, but more often the larger group of 356 saints in Sufi theosophy, only known to and appointed by Allah. It is through their operations that the world continues to exist.The term over time has come to include a greater hierarchy of saints, all of different rank and prestige.
"Abdal" is the plural of "Badal" or rather "Badeel", and means "those who get replaced", "those who serve as a partial replacement to the role of the prophets" or "friends of God". The Abdals are the group of true, pure believers in God. They serve God during their lifetime; when they die, they are immediately replaced by another selected by God from a larger group said to be the 500 "Akhyar", i.e., the semi-divine good ones.
The Abdals are headed by their leader, "Al-Ghawth" ("the Helper"), who is said to reside in Mecca. This leader is often referred to as the Qutb, which means "Pole" in Arabic. This leader though unknown to the public is usually sought out by all of the lower ranking members of the abdal. At various times in history, shaykhs have been known to publicly claim to be the Qutb, despite the tradition of remaining outside of the public eye.
The missions of the Abdals are, inter alia, to be God's merciful subjects everywhere they reside and to render the helping blessing hand to all of God's creatures.
It is said that a Badal exists in each continent. Although the majority live in "Al-Sham (Syria),"...some live in Iraq, some in Lebanon, some in Egypt, some in Antioch, some in al-Massisa, and others live throughout the rest of the world.". They have divine powers and super-natural abilities. A person does not recognize that he is one of the Abdal until he becomes aware of his status suddenly though a revelation. It is said that a Badal can be identified through, inter alia, his continuous good deeds and forgiving nature. He may be rich or poor, married or bachelor, child or adult. Such concepts are established in the Sunni branch of Islam, and in particular in the latter’s original Sufi schools of spiritual disciplines.
The abdal function as the keepers of equilibrium in the world and preserve it between the times when prophets are present. Varying in classification and denomination, the identity of the abdal are entirely unknown to the public and even to themselves. With the ability to transmit blessings (baraka) and perform miracles (karāmāt) the abdal as a whole are able to adequately fill the role of prophet. Similarly, it is believed that when judgement day comes, they will act as intermediaries (šafāʿa) between God and the human race.
The origins and development of this group are somewhat controversial in Islam, especially concerning their role as intermediaries at the end of the world. The term Abdal is not Quranic and is found earliest in 8th Century Hadith and adab text collections. In one of the earlier sources, it is mentioned that an unspecified number of abdal were connected to either Palestine or Mount Lebanon. Because of the author's rhetorical writing style however, it could be determined that he was referencing a completely different philosophy, namely that of the Christian Saint Agabus. This suggests a possible non-Muslim origin for the theory of abdal, namely Origenism or Messalianism.
As far as the number of the abdal is concerned, there are 300 friends of Allah in the creation whose hearts are like that of Adam ‘alaihis salam. There are 40 whose hearts are similar to the heart of Musa ‘alaihis salam and 7 whose hearts are similar to the heart of Ibrahim ‘alaihis salam. There are 5 whose hearts are like that of Jibra’il and 3 whose hearts are like that of Mika’il and one whose heart is like the heart of Israfil. When he (whose heart is like Israfil) dies, then one of the three whose heart is like Mika’il replaces him and one of the five (whose hearts are like Jibra’il) replaces him. One of the seven replaces one of the five, one of the forty replaces one of the seven and one of the three-hundred replaces one of the forty and a normal Muslim replaces one of the three-hundred. It is due to these 356 awliya that creation are given life and killed, due to them rain falls, vegetation grows and difficulties are removed. It is also believed that since the number of abdal is so near to the number of days in the lunar calendar, their role as a part of the cosmic order of the universe is justified.


Qutb, Qutub, Kutb, or Kutub literally means 'axis', 'pivot' or 'pole'. Qutb can refer to celestial movements and used as an astronomical term or a spiritual symbol. In Sufism, a Qutb or Kutb is the perfect human being, al-insān al-kāmil, who leads the saintly hierarchy. The Qutb is the Sufi spiritual leader that has a Divine connection with God and passes knowledge on which makes him central to (or the axis of) Sufism, but he is unknown to the world. There is only one Qutb per era and he is an infallible and trusted spiritual leader. He is only revealed to a select group of mystics because there is a "human need for direct knowledge of God".
According to the Institute of Ismaili Studies (Ismailism is a branch of Shīʻa Islam), "In mystical literature, such as the writings of al–Tirmidhi, Abd al–Razzaq and Ibn al–‘Arabi (d. 1240), [Qutb or Kutb] refers to the most perfect human being (al–insan al–kamil) who is thought to be the universal leader of all saints, to mediate between the divine and the human and whose presence is deemed necessary for the existence of the world."

Scriptural Evidence of Qutb
In the teachings of al-Halkīm Tirmidhī, there is evidence to suggest that the qutb is the head of the saintly hieracrchy which provides scriptural evidence to support the belief in the qutb. The hadīth attributed to Ibn Mas‘ūd has been used as proof that a qutb exists. This hadīth was called into question for its reliability of the sanad and was discarded by MuhammadRashīd Ridā.

Temporal Qutb
There are two different conceptions of the Qutb in Sufism: Temporal Qutb and Cosmic Qutb. The temporal and cosmic qutb are connected which guarantees that God is present in the world at all times. The temporal qutb is known as "the helper" or al-ghawth and is located in a person on Earth. The cosmic qutb is manifested in the temporal qutb as a virtue which can be traced back to al-Hallādj. The temporal qutb is the spiritual leaser for the earth-bound saints. It is said that all beings - secret, animate, and inanimate - must give the qutb their pledge which gives him great authority. The only beings exempt from this are al-afrād, which belong to the angels; the djinn, who are under the jurisdiction of Khadir; and those who belong to the tenth stratum of ridjālal-ghayb. Due to the nature of the qutb, the location where he resides, whether temporal or cosmic, is questionable. It is thought by most that the qutb is corporeally and spiritually present inMecca at the Ka'ba, which is referred to as his maqām.

Cosmic Qutb
The Cosmic Qutb is the Axis of the Universe in a higher dimension from which originates the power (ultimately from Allah) of the temporal Qutb.

The cosmic hierarchy of qutub
The cosmic hierarchy is the way that the spiritual power is ensured to exist through the cosmos. There are two different hierarchies that are considered legitimate. The first is Al-Huhwīrī’s divine court. There are three hundred akhyār (“excellent ones”), forty abdāl (“substitutes”), seven abrār (“piously devoted ones”), four awtād (“pillars”) three nuqabā (“leaders”) and one qutb. The second hierarchy is Ibn Arabī’s which has a different, more exclusive structure. There are eight nujabā (“nobles”), twelve nuqabā , seven abdāl, four awtād, two a’immah (“guides”), and the qutb.

Thursday, June 28, 2012

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.

Tuesday, June 26, 2012

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.

Tuesday, May 8, 2012

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.


"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."

"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."

Tuesday, March 27, 2012

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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