Thursday, November 25, 2010

JALAN BERAMAL DENGAN NUR

Sambungan dari posting lepas yang bertajuk NUR.
Jalan beramal yang terkandung didalam kitab Tokku Paloh ini juga terdapat didalam Kitab Mat Kilau dibawah tajuk yang pertama di muka surat 1 didalam kitab itu iaitu 'Salinan daripada wali Allah'. Diketahui Pahlawan-pahlawan Pahang pernah berguru dengan Tokku Paloh ketika berlindung dari buruan Inggeris.



















Salinan dari Kitab Mat Kilau

Jalan beramal :
1- Nazar didalam batin (fuad) huruf khalimah Allah dengan kedudukan huruf Alif disebelah kanan kita dahulu kemudian dituruti dengan huruf Lam, Lam, Ha' dan sabdu dan fatah.

2- Huruf khalimah Allah hendaklah nampak betul-betul dan berwarna kuning berkilat atau merah berkilat atau putih berkilat.

3- Cahaya terang bersinar-sinar daripada huruf khalimah Allah memancar-mancar seperti warna emas baru disempuh atau merah matahari pagi baru keluar atau cahaya bulan atau cahaya embun air.

4- Cerahnya atau terangnya cahaya gilang gemilang itu melimpah dan bersebati dengan badan kita.

5- Cahaya daripada huruf fatah diatas dan sabdu didalam fuad itu memancar keluar antara dua kening.

6- Jika nyata terang benderang segala nazar tersebut dari 1 sampai 5. Maka sempurnalah diri dan jasad kita tiada malang menimpa kita pada hari itu atau malam itu dan bolehlah kita berjalan kemana-mana.

7- Amalan ini hendaklah diamalkan setiap hari dan setiap malam supaya tidak binasa jasad kita.

8- Setelah kita amal dengan lazim (selalu) tiba-tiba kita tidak nampak huruf khalimah Allah itu kurang satu, dua atau tiga. Maka hendaklah kita berhenti jangan pergi berjalan kerana mungkin binasa akan menimpa.

9- Jika kelima-lima huruf khalimah Allah itu tidak nampak sama sekali, janganlah kita berjalan. Kalau berjalan juga, ia akan mati. Kalau duduk pun akan mati pada malam atau hari itu.

10- Jika huruf khalimah Allah itu cahayanya hitam semuanya maka akan mati juga pada siang atau malam itu.

11- Sebelum kita berjalan (***berjalan dalam loghat terengganu bermaksud keluar dari rumah) hendaklah kita bersiap memakai pakaian, kain, baju, seluar dan senjata kita. Kemudian kita nazarkan atau kita gambarkan diri kita seperti tubuh kita dengan pakaian dan kita nazarkan huruf khalimah Allah seperti kenyataan yang tersebut diatas tadi yakni huruf khalimah Allah yang bercahaya dan cerahnya meliputi jasad kita. Setelah nyata sekalian itu barulah kita pergi berjalan.

Bersambung

PETRONAS CHEMICALS GROUP BERHAD-JANGKAAN HARGA

INVESTORS and analysts were generally bullish on Petronas Chemicals Group Bhd's (PCG) listing on Bursa Malaysia tomorrow 26 November 2010, saying Southeast Asia's largest initial public offering (IPO) to date will hold its ground although tension in the Korean peninsula continues to threaten.

Research Companies and
the Target Price (RM):
Mayban Inv- 6.70
CIMB Inv- 6.70
TA- 5.70
Affin- 5.70
JF Apex- 5.70
OSK- 5.51 BUY
K&N-5.72
RHB Inv-6.00
-------------------------------------------------

PETRONAS CHEM SHARE WORTH RM6.64-RM6.70
Maybank IB Research believes the share prices for Petronas Chemicals Group Bhd (PCG), worth between RM6.64 and RM6.70 per share, using discounted cash flow and price earning ratio (PER) valuation metrics.

PCG enroute for listing tomorrow is Southeast Asia''s biggest initial public offering (IPO), set to outshine that of other big-capitalised firms on Bursa Malaysia Securities.

The company's retail IPO price of RM5.04 is very attractive with deep discounts compared with global peers: one year forward PER and enterprise value/earnings before interest, taxes, depreciation, and amortisation is 24 per cent and 53 per cent lower.

The research house said the listing was a new big show and a golden opportunity not to be missed.

It said the petrochemical industry is in the recovery stage of a cyclical uptrend; 2009 was the last trough, the next boom would be in three to five years.

"Product volume growth to GDP correlation is 1.0 to 2.0 times, positive for PCG as its customers are in the high growth Asia-Pacific region," it said.

Maybank IB Research also said in the next upcoming cyclical peak, within the next five years, PCG is likely to surpass its previous net income record of RM3.9 billion achieved in financial year 2008. - Bernama

Sunday, November 21, 2010

MARTIN LINGS

Martin Lings, Hidayah Allah untuk Sang Penyair : Menyebut nama Abu Bakr Siraj Ad-Din, mungkin tak banyak orang yang mengenalnya. Ketika disebut nama Martin Lings, tentu hanya sebagian umat Islam yang mengetahuinya. Namun, bagi kebanyakan pelajar, peneliti, dan tokoh muslim, nama Martin Lings sangat populer. Karena, tulisan dan karya-karyanya mampu memberi inspirasi banyak orang dalam mempelajari Islam. Padahal, sang penulis dulunya seorang pemeluk Kristen yang taat. Berkat hidayah Allah, ia pun memeluk Islam dan menjadi mualaf.
Salah satu karyanya yang sangat fenomenal berjudul Muhammad, Kisah Hidup Nabi Berdasarkan Sumber Klasik (Muhammad: His Life Based On The Earliest Sources), diterbitkan tahun 1983. Buku yang berisikan biografi Rasulullah SAW ini didedikasikan untuk pemimpin Pakistan, Zia ul-Haq.

Dengan gaya narasi (bertutur) yang halus dan mudah dipahami, Martin Lings mampu menghadirkan sebuah riwayat hidup dan perjalanan seorang tokoh inspiratif bagi dunia, yakni Nabi Muhammad SAW. Ia menulisnya dengan sangat detail dan mengagumkan.

Oleh banyak kalangan, buku ini dinilai sebagai salah satu buku biografi Rasulullah SAW yang terbaik dan pernah diterbitkan. Tentunya, hanya seseorang yang berkemampuan istimewa yang bisa menghasilkan sebuah buku yang berkualitas dan menyentuh. Itulah yang dilakukan Martin Lings karena kecintaannya pada Sang Uswatun Hasanah, Nabi Muhammad SAW.

Banyak sudah pembaca yang memuji karya cendekiawan Inggris ini. Orang menyebutnya tour de force, karya nan tiada bandingannya. Ditulis dari perspektif seorang cendekiawan-sejarawan yang juga mempraktikkan Islam dalam keseharian, buku tersebut cepat terkenal dan menjadi salah satu bacaan wajib mengenai kehidupan Nabi Muhammad SAW. Buku ini sudah diterjemahkan ke dalam 10 bahasa serta memperoleh sejumlah penghargaan dari dunia Islam.

Profesor Hamid Dabashi dari Columbia University mengungkapkan kekagumannya. ”Ketika membaca buku Muhammad karya Lings, kita akan bisa merasakan semacam efek kimia pada narasi dan komposisi bahasa yang terkombinasi dengan keakuratan serta gairah syair. Lings adalah cendekiawan-penyair,” katanya.

Selain buku di atas, nama Martin Lings juga banyak dikenal dari berbagai karya-karyanya yang lain. Di antaranya adalah terjemahan teks Islam, puisi, seni, dan filsafat. Dari tulisan-tulisannya itu, Lings kerap disejajarkan dengan peneliti seni berkebangsaan Swiss-Jerman, Titus Burckhardt; tokoh filsuf abadi dan metafisikawan Prancis, Rene Guenon; serta cendekiawan Jerman, Fritjhof Schuon. Martin Lings sangat identik dengan seorang sufi yang gigih dalam menyebarkan Islam di Barat melalui tulisan-tulisan dan artikel-artikelnya yang tajam dan kritis.

Namun, hal yang paling berkesan dari Lings adalah keterkaitan karya dengan jiwa ihsan (keindahan dan kecemerlangan) yang dimilikinya. Ia mencurahkan jiwa dan hatinya dalam menghasilkan sebuah karya yang inspiratif, jelas, dan berkualitas.

Kini, sang tokoh sudah tiada. Pada 12 Mei 2005 lalu, Lings mengembuskan nafas terakhir dalam usia 96 tahun di kediamannya di kawasan Westerham, Kent County, Inggris. Umat Islam di seluruh dunia pun berkabung atas wafatnya penyair sufi modern terkemuka ini.

Berasal dari keluarga pemeluk Kristen Protestan, Lings lahir di Burnage, Lancashire, Inggris, pada 24 Januari 1909. Meski begitu, dia menghabiskan masa kecilnya di Amerika Serikat, mengikuti ayahnya. Ketika keluarganya kembali ke Inggris, dia didaftarkan ke Clifton College, Bristol. Kemudian, Lings melanjutkan pendidikannya di Magdalen College, Oxford. Ia belajar literatur Inggris dan memperoleh gelar BA tahun 1932. Tahun 1935, dia memutuskan pergi ke Lithuania untuk menjadi pengajar studi Anglo-Saxon dan Inggris Tengah di Universitas Kaunas.



















During its first 25 years, Studies on Comparative Religion had its offices in a wing of the Clive-Ross home in Pates Manor, Bedfont, near London, which dates its origins to the 15th century. Standing in front Pates Manor are, from left: Francis Clive-Ross, Catherine Schuon, Frithjof Schuon, Martin Lings, Leslie Lings, Whitall Perry, Barbara Perry and Olive Clive-Ross. Photograph c. 1965.

Mengenal Islam
Pada tahun 1939, Lings datang ke Mesir mengunjungi seorang teman dekatnya yang kebetulan mengajar di Universitas Kairo. Temannya ini juga merupakan asisten filsuf Prancis, Rene Guenon. Akan tetapi, pada saat kunjungannya itu, sang teman meninggal dalam sebuah kecelakaan lalu lintas. Kemudian, Lings diminta untuk mengisi posisi yang ditinggalkan oleh temannya ini. Dia menerima tawaran tersebut.

Lings pun mulai aktif belajar bahasa Arab dan mempelajari Islam. Setelah banyak berhubungan dengan ajaran Sufi Sadzililiyah, dia berketetapan hati untuk masuk Islam. Sejak saat itu, ia menjadi pribadi baru dengan nama Abu Bakr Siraj Ad-Din.

Bagi Lings, Islam bukan hanya sekadar agama. Islam menjadi petunjuk hidup umat manusia. Ia sangat terkesan dengan Alquran dan pribadi Rasulullah SAW. Baginya, tak ada tokoh yang melebihi Nabi Muhammad SAW, baik dalam akhlak maupun kepribadiannya dalam kehidupan sehari-hari. Karena itu, bukunya yang berjudul Muhammad, Kisah Hidup Nabi merupakan salah satu bukti kecintaannya kepada Rasulullah SAW.

Komitmennya dalam Islam terbawa sepanjang hayat. Bahkan, sepuluh hari sebelum meninggal dunia, Lings masih sempat menjadi pembicara di depan tiga ribu pengunjung pada acara Maulid Nabi Muhammad SAW yang bertajuk Bersatu untuk Sang Nabi yang diadakan di Wembley, Inggris. Lings mengatakan, itu adalah pertama kalinya dia berbicara mengenai makna kehidupan Nabi Muhammad SAW dalam waktu 40 tahun.

Setelah masuk Islam, Lings makin dekat dengan Rene Guenon yang juga sudah memeluk Islam. Dia lantas menjadi asisten pribadi serta penasihat spiritual Guenon.

Pada saat tinggal di Mesir, ia menikah dengan Lesley Smalley. Keduanya lantas tinggal di sebuah kamp pengungsi di dekat piramid. Namun, ketika revolusi anti-Inggris oleh kaum nasionalis yang berujung pada kerusuhan melanda Mesir, Lings memutuskan kembali ke Inggris pada 1952.

Sekembali dari negara di kawasan Afrika ini, ia melanjutkan pendidikan ke School of Oriental and African Studies, London, hingga mendapat gelar doktor. Tesisnya mengenai seorang sufi terkenal asal Ajazair, Ahmad al-Alawi, yang kemudian ia terbitkan menjadi sebuah buku dengan judul A Sufi Saint of the Twentieth Century. Sementara itu, sang istri yang berprofesi sebagai psikoterapis bekerja sesuai bidangnya itu.

Kemudian, tahun 1955, dia bekerja sebagai asisten ahli naskah kuno dari kawasan Timur pada British Museum. Pekerjaan itu dilakoninya hingga hampir dua dasawarsa.

Tahun 1973, Lings merangkap kerja di British Library, di mana dia memfokuskan perhatiannya terhadap kaligrafi Alquran. Beberapa tahun kemudian, dia memublikasikan karya klasiknya pada subjek yang sama, yaitu The Qur’anic Art Of Calligraphy And Illumination, bertepatan dengan penyelenggaraan Festival Dunia Islam tahun 1976.

Sejak itu, Lings pun mulai menulis secara teratur. Karya-karyanya, selain sufisme dan buku-buku lainnya, meliputi artikel mengenai tasawuf pada terbitan Cambridge University, Religion in the Middle East dan The Eleventh Hour: The Spiritual Crisis of the Modern World in the Light of Tradition and Prophecy, serta banyak artikel untuk jurnal kuartalan, Studies in Comparative Religion. Jurnal itu turut andil dalam memperluas cakrawala dunia Barat dalam memahami ketinggian Islam.

Pengagum Shakespeare
Selain berkutat dalam bidang filsafat, Lings juga berkiprah di bidang seni. Kiprah awalnya di bidang seni dimulai pada tahun 1944 dengan memproduksi sandiwara Shakespeare. Para pemainnya tak lain adalah para muridnya sendiri.

Ia memang senang mempelajari karya-karya pujangga itu. Ketertarikannya pada karya-karya Shakespeare lantas membawanya, sekitar 40 tahun kemudian, membuat buku berjudul The Sacred Art of Shakespeare: To Take Upon Us the Mystery of Things. Sebagai bentuk penghargaan terhadap karya-karya Lings, Putra Mahkota Kerajaan Inggris Pangeran Charles pun bersedia memberikan kata pengantar dalam buku ini.

Dalam kata pengantarnya, Pangeran Charles menulis, ”Kejeniusan khusus yang dimiliki Lings terletak pada kemampuannya untuk menyampaikan, seperti yang tidak pernah dilakukan orang lain sebelumnya. Teks-teks dasar yang ia sajikan dalam karya teater ini telah meninggalkan kesan yang mendalam, tidak hanya kepada para pecinta karya seni, tetapi juga kepada para pembaca awam.” nidia zuraya

Biodata :

Nama : Martin Lings
Nama Muslim : Abu Bakr Siraj Ad-Din
TTL : Burnage, Lancashire, Inggris, 24 Januari 1909
Wafat : 12 Mei 2005
Profesi : Pengajar dan Seniman
Istri : Lesley Smalley
Beberapa karyanya :
1. Muhammad: His Life Based On The Earliest Sources
2. The Sacred Art of Shakespeare: To Take Upon Us the Mystery of Things
3. A Sufi Saint of the Twentieth Century
4. The Qur’anic Art Of Calligraphy And Illumination
5. Religion in the Middle East
6. The Eleventh Hour: The Spiritual Crisis of the Modern World in the Light of Tradition and Prophecy




Sumber: cintaislam.org

Thursday, November 18, 2010

UNTUK MU TERKASIH

INSAF LAH!!!
Klip video dari Iwan Fals 'Untuk mu terkasih' ini telah ada di posting 'Setahun SBY'. Aku rasakan klip video ini terlalu istimewa dan terkesan. Moga keinsafan akan dan terus muncul disudut hati. Jangan dibohongi mereka lagi dengan janji-janji. Janji-janji mu hai 'orang politik' adalah harapan rakyat yang bagaikan mimpi indah untuk mereka terus tidur semalaman sebelum mata tercelik diesok pagi untuk terus menghadapi realiti hidup. Ramai yang telah hilang harapan nya diluar sana. Semangat adalah harta terakhir mereka namun semangat juga telah mati.




Untukmu Terkasih

Kasih ketika hati rasa dan jiwa
Serta apa saja yang tersembunyi
Di dada ini mulai tergetar
Karena keindahan matamu
Karena kelembutan senyummu
Karena taburan kasihmu
Justru bayang hatimu sulit kurenggut
Sementara gelombang rindu
Gelombang kasih sayang terus mengalir
Bagai air di musim penghujan
Bagai gelombang samudra
Yang mengguncang pantai kehidupan

Kasih ini nyanyian cinta untukmu
Yang entah ada dimana kini
Biar engkau mengerti apa yang terjadi
Dalam hidupku

Kabut sunyi mulai merayap di hati
Bayangmu smakin sulit ku cari
Aku tak tahu harus berbuat apa
Angin dan burung-burung pun membisu
Ketika ku tanya tentangmu
Tentang getaran hatimu
Tentang apa saja yang bertalian dengan jiwamu

Wednesday, November 17, 2010

SALAM EIDUL ADHA

















Selamat Hari Raya Aidil Adha
Untuk Semua.
17 November 2010

Ibn Arabi menyusun kata :- Pembukaan Kota Mekah adalah merupakan wushul yang tidak lagi hijrah setelah memenangkan atas kota Mekah. Setelah itu tiada lagi 'kepada' atau 'kemana'. Kota Mekah adalah lambang dari apa yang dirumuskan dengan Baitir-Rab (rumah Tuhan)....

Saturday, November 13, 2010

RAPAT ANAK MUDA

Beri PKR peluang teruskan pemilihan pusat, kata Wan Azizah

TERKINI @ 08:41:23 PM 12-11-2010
November 12, 2010
Dr Wan Azizah berkata pemandangan bahawa JPP gagal mengambil tindakan adalah palsu. — gambar fail

PETALING JAYA, 12 Nov — Datuk Seri Dr Wan Azizah Wan Ismail menolak dakwaan bahawa Jawatankuasa Pemilihan Pusat (JPP) tidak mengambil tindakan menyelesaikan aduan mengenai kepincangan dan kecacatan dalam proses pemilihan pusat sambil merayu agar diberikan peluang untuk meneruskan proses pengundian yang sedang berlangsung.

“Kita serah kepada JPP untuk mengenal pasti aduan dan masalah yang dikemukakan dalam pemilihan parti. Dakwaan kata JPP tidak ambil tindakan adalah tidak benar.

“JPP telah kenal pasti aduan tersebut dan kita harap parti diberi peluang untuk meneruskan pemilihan kali ini,” kata Presiden PKR selepas mengadakan pertemuan dengan Datuk Fauzi Abdul Rahman dan calon jawatan ketua Angkatan Muda Keadilan (AMK) Badrul Hisham Shaharin di ibu pejabat PKR di sini.

Ia merupakan kenyataan rasmi pertama sejak kontroversi pemilihan pusat tercetus awal minggu ini, yang menyaksikan Datuk Zaid Ibrahim menarik diri daripada bertanding dan melepaskan kesemua jawatan dalam parti.

Selain itu, seorang lagi calon mengemukakan memorandum memberi kata dua kepada parti agar menyelesaikan kesemua aduan termasuk membatalkan dan mengadakan semula pemilihan.

Bagaimanapun beliau pagi tadi memutuskan untuk kekal dalam saingan manakala JPP pula berkata pemilihan pusat akan diteruskan.

Kumpulan Badrul pula malam kelmarin mengadakan perhimpunan meluluskan enam resolusi antara lain melantik Fauzi, Pengerusi PKR Pahang dan membawa perutusan meminta pucuk kepimpinan parti menangguhkan pemilihan yang diadakan sekarang.

Resolusi yang diluluskan malam kelmarin termasuklah meminta agar media tidak harus digunakan sebagai medan perdebatan, pemilihan parti seharusnya berasaskan idea segar, nilai dan rekod ke arah memperkasa anggota dan rakyat, memperakui pemilihan kali ini mempunyai banyak masalah, parti dengan segera memperberhentikan proses pemilihan yang sedang berlangsung sehingga semua aduan disiasat dan meminta semua calon atau pemimpin di semua peringkat tidak mengambil tindakan meletakkan jawatan atau menarik diri daripada bertanding.

The Malaysian Insider difahamkan Dr Wan Azizah akan mengeluarkan kenyataan rasmi hasil pertemuan itu, esok.

Pertemuan itu turut dihadiri oleh Bendahari Agung PKR William Leong dan Pengerusi Biro Pemahaman dan Pemantapan Agama Dr Muhammad Nur Manuty, mewakili Biro Politik.

Biro Politik telah mengadakan mesyuarat khas malam kelmarin dan memutuskan pemilihan pusat akan diteruskan.

Sementara itu, Fauzi yang ditemui selepas menyerahkan resolusi kepada Dr Wan Azizah berkata pertemuan kira-kira satu jam itu adalah satu usaha lebih kepada untuk memperkukuhkan parti.

“Pertemuan ini berjalan dengan baik, saya hanya posmen bagi menghantar resolusi kepada beliau (Dr Wan Azizah).

“Resolusi yang dihantar itu lebih untuk membawa suara di peringkat akar umbi tentang masalah-masalah yang dialami, itu sahaja.

“Bagaiamanapun beliau mengakui bahawa parti ada kelemahan, tapi ia bukan alasan yang boleh membantutkan parti.

“Kita akan usaha mencari jalan penyelesaian,” kata beliau yang enggan mendedahkan isi kandungan resolusi yang diserahkan kepada Dr Wan Azizah hari ini.

Badrul Hisham dalam pertemuan yang dinamakan sebagai “Himpunan Anak Muda Selamatkan Keadilan” malam kelmarin melantik Fauzi sebagai “orang tengah” untuk membawa resolusi tersebut kepada pucuk kepimpinan.

Pertemuan yang disertai sekitar 200 ahli AMK, penyokong Badrul Hisham meluluskan enam resolusi — antaranya dipercayai mendesak parti menangguhkan dan mengadakan semula pemilihan sebagai langkah keluar daripada isu semasa yang beliau sifatkan sebagai “krisis”.

Badrul Hisham pula berkata, resolusi tersebut lebih untuk memperkuatkan dan memperkukuhkan parti dalam menghadapi ancaman politik sedia ada.

“Kita hanya mahu memperkuatkan parti, cari jalan penyelesaian untuk memperkukuhkan parti. Tidak guna kalau kita menang jika parti lemah.

“Dalam pertemuan ini, saya melihat ada signal positif, jadi saya minta semua ahli tidak harus meletakkan jawatan, tarik diri tapi gunakan jawatan yang ada untuk memperkasakan parti.

“Dalam resolusi itu juga tiada tekanan terhadap presiden parti, tiada ugutan kepada parti, hanya niat untuk memperkasakan parti,” katanya.

Jawatan ketua AMK disaingi penyandang Shamsul Iskandar Mohd Akin dan Badrul Hisham.

Saingan jawatan ketua AMK masih didahului Shamsul Iskandar dengan 1,849 undi manakala Badrul Hisham mengekori rapat dengan 1,818 undi selepas 87 cabang mengadakan pengundian sehingga 7 November lalu.

Proses pengundian pemilihan pusat diteruskan hari ini buat hari keenam dan esok dan lusat untuk minggu ini.

Hari ini enam cabang melangsungkan pengundian, 41 esok dan 28 lagi Ahad ini.

Badrul Hisham ketika dihubungi kemudian memberitahu The Malaysian Insider bahawa “saya sifatkan pertemuan ini membawa harapan positif, ada tanda-tanda yang positif.”

“Walaupun tidak memutuskan sama ada pemilihan ditangguh atau tidak, kita boleh putuskan bahawa ia ada membawa petanda positif,” kata beliau.

“Bagaimanapun kita tunggu kenyataan rasmi Presiden, yang saya difahamkan akan dikeluarkan seawal pagi esok,” kata Badrul Hisham yang turut memberitahu, salah satu keputusan yang dicapai ialah “tiada sesiapa pun sama ada pemimpin ataupun calon harus meletakkan jawatan ataupun menarik diri daripada kedudukan mereka.”

Ketua PKR Rembau ini menjelaskan kesemua calon dan pemimpin parti perlu bersama parti demi memperkukuhkan kedudukan komponen Pakatan Rakyat ini.


The Malaysian Insider

------------------------------

Enam resolusi penting :

1. MEDIA TIDAK HARUS DIGUNAKAN SEBAGAI MEDAN PERDEBATAN.
Rapat Anak Muda mengambil pendirian sesiapa juga; selepas ini yang menyerang atau menjawab serangan menggunakan media dianggap khianat dan pembawa masalah kepada parti. Menjawab serangan juga akan dilihat sebagai usaha untuk memanjangkan isu. Demi anggota dan rakyat, seharusnya selaku pemimpin besar kita juga mampu memilih isu untuk dijawab atau diabaikan.

2. PEMILIHAN PARTI SEHARUSNYA BERASASKAN IDEA SEGAR, NILAI DAN REKOD KE ARAH MEMPERKASA ANGGOTA DAN RAKYAT.
Rapat Anak Muda menyarankan anggota parti seharusnya memilih calon berdasarkan perkara ini; menolak calon yang menyerang lawan; menolak calon yang tidak punya idea; malah menolak calon yang hanya “bergantung atau bergayut” kepada individu tertentu sahaja.

3. RAPAT ANAK MUDA MEMPERAKUI BAHAWA SESUNGGUHNYA PEMILIHAN PARTI KALI INI MEMPUNYAI BANYAK MASALAH.
Oleh yang demikian rapat ini mendesak agar parti (yang berjiwa besar) memperakui wujudnya masalah ini. Sejarah besar yang kita ingin cipta melalui sistem pemilihan yang diperkenalkan akan lebih unggul dan dihormati jika kita sanggup memperakui kelemahan diri (termasuk berhenti menuding jari) dan bersama-sama memperbaiki kelemahan tersebut.

4. PARTI MESTI DENGAN SEGERA MEMBERHENTIKAN PROSES PEMILIHAN YANG SEDANG BERLANGSUNG SEHINGGA SEMUA ADUAN DISIASAT. Satu Jawatankuasa Penyiasat Bebas yang turut dianggotai wakil calon bertanding mesti dibentuk serta merta untuk mencari jalan terbaik memperbaiki keadaan. Rapat Anak Muda mendesak Presiden agar bertindak segera dengan kuasa yang ada padanya agar mengarahkan pemilihan yang sedang berlangsung dihentikan serta merta. Pemilihan semula harus dilakukan dengan sistem yang telah diperbaiki dan dipersetujui bersama. Rapat Anak Muda mencadangkan Dato’ Fauzi Abdul Rahman dilantik sebagai Pengerusi Jawatankuasa tersebut.

5. RAPAT ANAK MUDA JUGA MEMUTUSKAN AGAR SEMUA CALON DAN/ATAU PEMIMPIN DI SEMUA PERINGKAT TIDAK MENGAMBIL TINDAKAN MELETAKKAN JAWATAN DAN/ATAU MENARIK DIRI DARI BERTANDING BERIKUTAN KRISIS YANG MELANDA. Rapat ini menyeru agar semua calon dan pemimpin berlapang dada bersatu menggunakan semua kedudukan sedia ada sepenuhnya untuk mendesak resolusi ini dilaksanakan oleh parti.

6. ATAS SIFATNYA SEBAGAI SEORANG TOKOH YANG DISEGANI DAN TIDAK BERTANDING, RAPAT ANAK MUDA BERSETUJU AGAR DATO’ FAUZI ABDUL RAHMAN, PENGERUSI MPN, KEADILAN PAHANG, MENJADI JURUCAKAP DAN MEMBAWA RESOLUSI INI UNTUK DISERAHKAN KEPADA PRESIDEN PARTI. Rapat Anak Muda meminta Presiden Parti memberikan maklumbalas pertama terhadap resolusi ini dalam tempoh 24 jam selepas penyerahannya. Presiden juga dituntut agar memainkan peranan utama di dalam menangani krisis yang sedang melanda; bersikap adil kepada semua pihak yang bertanding dan seluruh anggota parti.


***Saham-saham 'Selangor State Gov' di Bursa tengah murah sekarang ; KPS, KHSB, Puncak Niaga juga Lebar Daun. Kalau lah Selangor jatuh balik ke BN pada PRU akan datang, pasti harga saham-saham itu akan mengarah ke utara. Akan jatuh balikkah kepada BN ??? Kalau macam ini lah keadaan PKR, ada kemungkinan besar perkara itu berlaku!

Ada yang berkata dengan nada perli dan bosan, daripada pening tengok kerenah orang politik, lebih baik pening tengok turun naik harga saham! lol***



















Gambar Piihan : Gaya Robert De Niro atau Sivaji 'The Boss'???

Thursday, November 11, 2010

NUR MUHAMMAD

Hadits tentang Nur Muhammad

Sebagaimana Diriwayatkan oleh Abdurrazaq dengan sanadnya sampai ek Jaabir bin Abdullah Al An-shaari; bahwasanya ia pernah bertanya :”Demi Ayah Ibuku ya Rasulullah, Beritahukanlah padaku tentang suati yang dicipta Allah sebelum segala yang lain1”
Jawab beliau; “Wahai Jabiir, Sesungguhnya Allah telah menciptakan Nur Nabimu :Muhammad, dari Nur-Nya sebelum sesuatu yang lain (didalam kitab maulid Simtud Duror)

Hadits Jabir berhubung Nur Muhammad s.a.w. yang diriwayatkan oleh Imam 'Abdur Razzaq terus menjadi pertikaian. Sebahagian mentsabitkannya, manakala sebagian lagi menolaknya dengan alasan tidak dijumpai termaktub dalam Musannaf beliau. Sebagian menjadikan ketakwujudan atau mungkin ketakjumpaan hadits tersebut dalam Musannaf sebagai alasan untuk menolak dan membid'ah konsep Nur Muhammad. Akan tetapi di sebagian yang menolak tsabitnya hadits Jabir tersebut, ada juga yang tidak menolak konsep Nur Muhammad, mereka cuma menolak pentsabitan hadits tersebut.
Walau apa pun, wujudnya perbedaan pendapat ini jelas menunjukkan bahawa perkara ini termasuk dalam perkara khilafiyyah yang berlaku di kalangan ulama. Maka sewajarnya kita menjaga adab dalam perkara ini demi keutuhan ukhuwwah dan kesatuan umat.

Majalah Dakwah Bulanan yang dibawah penyeliaan dan pimpinan Habib Taufiq as-Segaf, "Cahaya Nabawiy" edisi No. 63 Tahun VI Rajab 1429, turut memuatkan jawapan pengasuh ruangan Istifta'nya, Ustaz Muhibbul Aman Aly, berhubung hadits Nur Muhammad ini.

Hadits tentang Nur Nabi Muhammad SAW yang diriwayatkan oleh Imam Abdur Rozaq ini diantaranya disebutkan oleh Syekh Sa'dud Din at-Taftazani dalam kitab "Syarh Burdatul Madikh", Syekh Sulayman al-Jamal dalam kitab "Syarh al-Syamail", Syaikh Ibnu Hajar al-Haytami dalam kumpulan fatwa haditsnya, Syekh Ahmad al-Showi al-Maliki dalam kitab "Bulghotus Salik", Syekh Abdulloh al-Khifaji dalam kitab "al-Siroh al-Halabi" dan ulama-ulama lainnya.
Ada sebagian orang yang meragukan keberadaan hadits ini, karena redaksi hadits ini tidak ditemukan dalam kitab Musnad (kumpulan hadits) Abdur Rozaq yang beredar saat ini, tetapi alasan ini tidak kuat, karena terbukti para ulama dahulu banyak mengutip hadits ini dari riwayat Abdur Rozaq. Ini berarti redaksi hadits ini termuat dalam manuskrip kitab Musnad Abdur Rozaq yang beredar pada zaman dahulu, dan yang beredar saat ini bukan manuskrip yang lengkap sebagaimana yang diterima oleh para ulama pada masa dahulu.

Pada tahun 1428H / 2007M, Syekh 'Isa bin Abdulloh al-Khimyari, seorang ulama ahli hadits, mengaku telah menemukan manuskrip kuno kitab Musnad Abdur Rozaq yang didalamnya tertulis beberapa hadits yang tidak ditemukan dalam cetakan yang beredar saat ini. Termasuk di dalamnya hadits tentang Nur Muhammad SAW ini. Meskipun penemuan ini masih diragukan oleh sebahagian kalangan, yang jelas hadits ini telah banyak dinukil oleh para ulama terdahulu. Ini sudah cukup membuktikan keberadaannya. Terlepas dari perbedaan pendapat para ahli hadits tentang kesahihannya.
Beginilah kedudukan hadits Nur Muhammad yang diriwayatkan oleh Sayyidina Jabir r.a. Dalam penolakan sebahagian, sebahagian pula menerima dan mentsabitkannya. Dan yang jelas, para ulama daripada kalangan habaib Bani 'Alawi dan Ahli Sunah WAl jamaah pada umumnya menerima dan berpegang dengan hadits tersebut sebagaimana termaktub dalam karya Habib 'Ali bin Muhammad al-Habsyi yang termasyhur "Simthud Durar" diatas.

Dari: sufiroad.blogspot.com


Halang kait
halangkait23@gmail.com :

Huruf alif allah dalam kalimat بســـم الله الرحمن الرحيم di awali dengan titik huruf ب bermakna noktah/ titik air mani/ adam/ nur muhammad/ awal kehidupan & benda. Setiap Titik bisa dibentuk menjadi huruf/angka apa saja di dunia ini. Sama dg setitik mani{maaf}/ sebutir telur yg mengawali kehidupan didunia ini bs berbentuk apa saja.Begitu jg dg Allah yg mengawali penciptaan jagat raya dg titik BIGBANG/dalam istilah sufi disebut NUR MUHAMMAD.

Karena titik, maka huruf ب jadi hidup & dpt dkenal dg hrf ba’ tdk menjd huruf NUN. Dibalik hrf ba’ ada huruf alif yg bersembunyi menjadi bayangan huruf Ba. Disebabkan huruf ba’ zahir/hidup, krn seharusnya kalimat basmallah adalah بإســـم الله = BI ISMILLAH. Huruf ب bertemu س, maka alif diwashal menjadi bersembunyi.

Hakikat huruf ba’ yg bersemayam didalamnya adalah hrf ا /1/ahad/esa/الله yg mengatur perjalanan hidup huruf ba’. Dalam perjalanan ب bertemu huruf س yg digitnya turun naik melambangkan garis kehidupan. yang bermakna kadang di atas kadang dibawah. kadang senang kadang susah. kadang sabar kadang syukur.


Wednesday, November 10, 2010

THE DIVINE FEMININE IN ISLAM ?

Few people will know, that the religion considered to be most patriarchal actually has a very deep rooted feminine core. It is one of the best hidden secrets. The reasons are manyfold. Obviously, ruling clerics have no interest to undermine their position by revealing the feminine character of their religion. Nevertheless some brave hearts are trying to do just that*. It all starts with the description of the Essence of Allah. As you know the core Name of Allah is al-Rahman, al-Rahim. It is the most important Name among the other 99 Names attributed to Allah. The common translation is "Allah the Merciful e.g. the Mercy-Giver". Literally, however, "rahman" means "womb". This puts everything in the right perspective. Allah proves to be both the Source of Mercy as well as Mercy itself. The former is equal to the unmanifest formless Essence, while the latter symbolizes His (Her!) Being, His active, outgoing, creative outpouring. It is easily to understand, that the Essence corresponds with the Eternal Feminine Aspect of Allah, while His (Her!) creative "part" can be called Masculine. It is emphasized by the word for Divine Essence: al-Dhat, which is also feminine. The similarity with our own position is striking. The Essence as the Womb from which the Divine is evolving.

So the unique thing about Islam is, that Allah includes both aspects simulataneously. In Him (Her!) the Unmanifest Essence and Being prove to be "two sides of the same coin". It makes the understanding of God a very truthful and complete one. That the femininity of Allah is deeply rooted in Islamic faith is also becoming clear, through the fact that Allah is never called "father". It is something Westerners may surprise as well. Rather Allah may be addressed as "Mother". For instance, Rumi in a passage of his Masnavi says: "Mother, return us to Your breast".

Apart from the Qur'an in which Allah's 99 Names are recited, the experiences of Islamic mystics- the Sufi's - also bear witness of the Divine as feminine. Obviously this is a very reliable source, since the Sufi's speak directly from the Source, (as Mohammed did). Rumi has already been named. Ibn al-Arabi, an equally important master wrote that "I sometimes employ the feminine pronoun in addressing Allah, keeping in view the Essence".* Moreover, he repeatedly talks about the "abysmal Darkness" and "The ultimate ground of everything is the Mother (umm)". Therefore he says that Allah can be referred to as both "huwa" (He) and "hiya" (She).* The ultimate Divine Reality as essentially Feminine was and is the Source of inspiration for Sufism in general. The famous poet Umar Ibn-al-Farid repeatedly used the feminine connotation when talking about Allah. Generally in Islam and in contrast to Christianity, the Sufi mystic defines the Divine as feminine Beauty, the subject of his quest*. The love story of Layla and Majnun illustrates this. Every year in Egypt there is the festival of the "Great Night" (originally attributed to the Great Mother), dedicated to al-Sayyida Zaynab, the granddaughter of the Prophet Mohammed. It is a week of celebration in which women come out to the open, nay are the centre of it all, the play of Layla and Majnun is being performed, while the segregation between men and women is (temporarily) lifted.

The next source of information about the feminine aspect of Islam is the shari'ah or teaching, a compilation of the life of the Prophet Mohammed, including all kinds of wise lessons for life. First he was employed by Hadiga, a rich widow. Later Hadiga made it possible for him to exclusively dedicate himself to the spreading the word of Allah. His whole life remained woman-centered. It is said that the Prophet's soul was feminine, a striking similarity with all great spiritual teachers of all times, like Lao Tze, Buddha, Jesus and countless others. Confronted with the necessity to fight, Mohammed said to his followers: ""I see that I cannot stop this, so if you have to fight, fight. But don’t forget that from now on the burden of your deeds will be upon you, and your religion will not be pure unless you become responsible for the burden of your deeds." Actually, the Prophet wasn't very secretive about his love for women, especially his wife A'ishah. More than once he used examples from the real world in which he compared the Mercy of Allah with the love of a woman for her child. Indirectly he underlined the motherly aspect of Allah. Moreover, lacking sons Allah gave him instead "al-Kawthar", which symbolizes the promise of the abundance of Divine Feminine.
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Islam and the Divine Feminine

So often has Islam been portrayed as an exclusively masculine, patriarchal faith that many have never suspected the central importance of the Feminine in Islam and would be astonished to realize that it has been there from the beginning. Perhaps in part due to the metaphysical interiority of the Feminine, this aspect of Islam has lived a largely hidden existence — but it is no less vital for that. In recent years there has been much discussion and controversy over how to reshape Christianity to include the Feminine on the divine level, but in Islam that has never been an issue, for the feminine element in Islam has always been present, especially in Sufism.


Although both masculine and feminine equally have their origin in the Divine, I would like to take a special look at the feminine in Islam to help redress the balance because the feminine side of Islam has been mostly overlooked so far. Moreover, in the sources of Islam and in the Sufi tradition growing from there, we find a distinct, explicit preference for the feminine aspect of Allah, especially the nature of ultimate Divine Reality as essentially feminine.


The Polarity of Divine Majesty and Beauty

The distinction between male and female is not just a biological accident but a very profound element of the human state. It goes back from the biological through the psychological and the spiritual to the Divine Reality itself. On the highest level of the Divine Reality, Allah is perfectly One. The root of the duality between the masculine and feminine is found in the divine nature itself. Allah's Essence transcends all duality, all relationality, so it is beyond male or female. But even on the level of the Divine Nature, there are the roots of the masculine and the feminine. On the highest level, Allah is at once Absolute and Infinite. These two attributes are the supreme archetypes of the masculine and the feminine. "Masculine" and "feminine" are not simply equivalents of the human male and female, since all men and women have elements of both masculinity and femininity within them. That Allah is Absolute is the principle of masculinity, and that Allah is Infinite is the principle of femininity. Allah has revealed Himself in the Qur’ân in the names of rigor and mercy, known as the names of Majesty (jalâl) and Beauty (jamâl). The Generous, the Merciful, the Forgiving are names of mercy or Beauty, while the Enumerator and the Just are names of rigor or Majesty. On the level of the names are the principles of the masculine and the feminine: the names of Majesty are the prototype of masculinity, while the names of Beauty are the prototype of femininity.

Vis-à-vis the world, Allah is Creator. This divine function is on the masculine side, representing the aspects of action force, movement, rigor; Allah as Lawgiver. But then there is the uncreating aspect of Allah. Allah is not exhausted by His creation of the world. Allah is more than the creator of the world: al-Khâliq, the Creator, is only one of the divine names. The Divine Reality did not completely participate in the act of creation. Allah is Infinite and the world is finite. The non-creating aspect of Allah corresponds to the Divine Femininity. It is this to which Sufi poetry so often refers in the feminine. The images of the beautiful Beloved are referring to the metacosmic aspect of the Divine, not the creating aspect.

That is why Ibn al-‘Arabî says Allah can be referred to as both huwa (He) and hiya (She).


Feminine Terms of Divinity

Some of the key terms associated with the Divine are in the feminine gender in Arabic. Three of them are essential to understand the feminine dimension in Islam. One of Allah's names is al-Hakîm, the Wise; Wisdom is hikmah. In Arabic to say, for example, "Wisdom is precious," you could repeat the feminine pronoun: al-hikmah hiya thamînah, literally "Wisdom, she is precious." This has resonance with the forgotten Christian mystical tradition, in which Wisdom is personified as a woman, the divine Sophia, associated with the Virgin Mary. The second term is rahmah (mercy), related to the most important name of God after Allâh: al-Rahmân, the All-Merciful, related to the word for 'womb', rahim, the source of life. The source of life is the Divine Mercy and the feminine aspect of it is very evident. The third, the most remarkable of all, is the word for the Divine Essence itself: al-Dhât, which is also feminine. In that the Divine Essence is Beyond-Being, unmanifest and transcending all qualities, it may be understood as Feminine. The renowned Sufi master Najm al-Din Kubra wrote of the Dhât as the "Mother of the divine attributes." According to a commentary on Ibn al-‘Arabî's Fusûs al-hikam, a hadith of Prophet Muhammad "gave priority to the true femininity that belongs to the Essence." Ibn al-‘Arabî himself wrote that "I sometimes employ the feminine pronoun in addressing Allah, keeping in view the Essence."

On this metaphysical plane, femininity corresponds to interiority and masculinity to manifestation. In the traditional Islamic city, beauty is interiorized. All human beings contain both elements within themselves, in their souls and bodies and psyches. The perfection of the human state, al-insân al-kâmil, means the perfection of both masculine and feminine qualities together, the prototype of both male and female. In Sufism, men and women perform exactly the same rites and worship, so the perfection of human spirituality is equally accessible to men and women—unlike in Theravada Buddhism, in which a woman must be reborn as a man to attain nirvana.


Female Imagery of the Divine Beloved in Sufi Poetry

Sufi literature has the greatest discussion of femininity in Islam. Sufi stories have transformed ordinary love stories into the most sublime levels of meaning. The love story of Layla and Majnun is the best-known of all. It originated as a simple love story in Arabia, but Sufi literature elaborated it into the most beautiful love story ever put into Persian poetry. It symbolizes not only the love of man and woman in Allah, but the love of man for Allah. In these poems the heroine is elevated to symbolize the Divine Reality itself. The Divine Reality is spoken of in terms of female beauty. The hero goes in quest of the Divine, which is a masculine act. In contrast to Christian mysticism, in which God is actively masculine and the devotee is passively feminine, Sufi love stories depict the Beloved as a woman who is a Presence waiting in stillness while the hero is in quest for her.

The name Laylá comes from the word layl meaning 'night'. Night represents the Unmanifest. In the Arabian desert, the night is a reality without boundaries: forms are dissolved, no sand dunes or camels or anything else visible, all is formless, nothing but darkness. This is direct symbolism of the unmanifested aspect of the Divine Nature, Allah as Unmanifest. Blackness absorbs all light, as it is above manifestation, so it symbolizes the Beyond-Being. In the poem, Layla was named for the blackness of her hair and the beauty of the night. By extension, it in fact refers to the beauty of the Divine Reality beyond this world, beyond the act of creation, and therefore the supreme goal that the Sufi seeks to reach. The name of Majnûn literally means 'crazy', but here it means someone not in an ordinary state of mind, symbolizing a person in quest of Allah. In this world in which most people forget Allah, the person who remembers Him is considered crazy. As the male figure, Majnûn symbolizes the aspect of yearning and striving, going out in quest of Layla, while she is just sitting and combing her hair. The one who undertakes the journey, longing and crying for Layla, is the soul of the Sufi.

Allah as the Beloved in Sufi literature, the ma‘shûq, is always depicted with female iconography. Although Islam is aniconic and does not make images of Allah, verbal depiction exists. Sufi literature is replete with this imagery of our experience of Allah as the vision of the Beloved and union with the Beloved. An elaborate vocabulary developed in which every part of a woman's body, especially the face, symbolizes the Divine Reality. For example, the eyebrows are likened to a bow that shoots the arrow of the eye's glance, the arrow of the love of Allah into our hearts and makes us go beyond ourselves. Like the eyes of veiled women in traditional Islamic culture, where all you can see are their beautiful dark eyes: their whole vocabulary of love has to be expressed through a single glance. The ruby-red lips with their red color symbolize wine. Wine is used in Sufi literature to symbolize going beyond our ordinary consciousness into union with the Divine. Although wine is forbidden in Islamic law, there will be pure wine to drink in Paradise. Since Sufis experience Paradise here in this world by having inner experience of the higher levels of reality, the wine of Paradise is accessible symbolically through Sufism. Here, the redness of this wine is conjoined with the color of a woman's lips. At the same time, the kiss of the lips is an erotic symbol of union and intimacy.

For example, Rumi said in the Masnavi:

Kings lick the earth of which our body is made;
it is that spirit breathed into this body
that thou art kissing with a thousand ecstasies—
just imagine what it will be when it is undefiled!

The Vision of God

There was a question long debated in Islam: can we see Allah? The Prophet said in a hadith: "In Paradise the faithful will see Allah with the clarity with which you see the moon on the fourteenth night (the full moon)." Theologians debated what this could mean, but the Sufis have held that you can see Allah even in this world, through the "eye of the heart." al-Hallaj said in a poem: "ra’aytu rabbi bi-‘ayni qalbî" (I saw my Lord with the eye of my heart). The Sufis said that since you can have the experience of Paradise even in this world, you can have the vision (ru’yah) of Allah. They have always described this theophanic experience as the vision of a woman, the female figure as the object of ru’yah.

The Tarjumân al-ashwâq, Ibn al-‘Arabî's collection of love poems composed after meeting the learned and beautiful Persian woman Nizam in Mecca, is filled with images pointing to the Divine Feminine. The last chapter in his book Fusûs al-hikam relates that man's supreme witnessing of Allah is in the form of the woman during the act of sexual union. The contemplation of Allah in woman is the highest form of contemplation possible:

As the Divine Reality is inaccessible in respect of the Essence, and there is contemplation only in a substance, the contemplation of God in women is the most intense and the most perfect; and the union which is the most intense (in the sensible order, which serves as support for this contemplation) is the conjugal act.

In contrast to Christianity, Islam has never depicted God as Father. Such a comparison is completely outside the boundaries of Islamic discourse. However, Muslims have always found it easy and natural to speak of the maternal qualities of Allah.

Prophet Muhammad was the first to use the example of mothers to illustrate Allah's mercy. After a battle, the Prophet and his Companions came upon a group of women and children. One woman had lost her child and was going around looking for him, her breasts flowing with milk. When she found her child, she joyfully put him to her breast and nursed him. The Prophet asked his Companions, "Do you think that this woman could throw her son in the fire?" They answered "No." He then said: "Allah is more merciful to His servants than this woman to her son." (From the hadith collection of al-Bukhari).

Another al-Bukhari hadith describes how during the Muslim conquest of Mecca a woman was running about in the hot sun, searching for her child. She found him, and clutched him to her breast, saying, "My son, my son!" The Prophet's Companions saw this, and wept. The Prophet was delighted to see their mercy, and said, "Do you wonder at this woman's mercy (rahmah) for her child? By Him in Whose hand is my soul, on the Day of Judgment, Allah shall show more rahmah toward His believing servant than this woman has shown to her son."

Jalal al-Din Rumi, in an amazing passage of the Masnavi on the Return to Allah, made reference to the story of the infant Moses and addressed Allah directly as "Mother":

On Resurrection Day, the sun and moon are released from service:
and the eye beholds the Source of their radiance,
then it discerns the permanent possession from the loan,
and this passing caravan from the abiding home.
If for a while a wet nurse is needed,
Mother, return us to your breast.
I don't want a nurse; my Mother is more fair.
I am like Moses whose nurse and Mother were the same.

(Masnavi, V:701)

The Ka‘bah in Mecca, the very heart and pivot of the Islamic world, naturally is associated with feminine imagery, veiled in the black color of the Feminine Beyond-Being. Medieval writers and poets have often compared the holiest shrine of Islam to a veiled bride or a desired virgin, especially when on the pilgrimage. Their goal was to touch and kiss her beauty mark, the black stone. Khaqani was the Persian poet who most frequently employed this symbolism in his pilgrim poems. But another look at the Ka‘bah can come from the root of its name in the Arabic language. Although the word ka‘bah itself means 'cube', it is very close to the word ku‘b meaning 'woman's breast'. This turns out to be an appropriate metaphor, as indeed the Ka‘bah nurtures with the milk of spiritual blessing all the faithful who come to touch and kiss it. Consider also the eminently feminine Yoni form of the Black Stone's setting.

The Prophet's Feminine Soul

Prophet Muhammad's soul had a deeply feminine nature within. When his Companions asked him whom he loved most in the whole world, he answered it was his wife, 'Â'ishah. They were surprised to hear him announce love for a woman, as this was a new concept to them; they had been thinking in terms of the manly camaraderie between warriors. So they asked him which man he loved most. He answered Abû Bakr, 'Â'ishah's father, a gentleman who was known for his sensitivity. These answers confounded the Companions who until then had been brought up on patriarchal values. The Prophet was introducing reverence for the Feminine to them for the first time.

Surah 109 in the Qur'ân, al-Kawthar, gives an especially revealing look into the Prophet's feminine soul. It was revealed because his enemies had been taunting him that he had no sons, only daughters, while they had been given sons to perpetuate their patriarchal ways. Allah revealed this message of consolation to the Prophet: "We have given thee al-Kawthar ... surely the one who hates thee will be cut off (from progeny)." What is al-Kawthar? A sacred pool of life-giving water in Paradise-a profoundly feminine symbol. It represents a heavenly exaltation of the Feminine over patriarchal society. The name of Kawthar is derived from the same root as kathîr 'abundance', a quality of the supernal Infinite, the Divine Feminine.

Woman as Creator

One of the most outright declarations of the Divine Feminine in all Sufi literature is in Rumi's Masnavi. In a passage praising the feminine qualities of kindness and gentleness, a passage that is increasingly well-known in these days of the resurgent Feminine, he says:

Woman is the radiance of God, she is not your beloved.
She is the Creator—you could say that she is not created.
(Masnavi, I:2437)

The Primacy of the Feminine in Islam

Seen from the exterior, Islam may appear as a masculine-dominated faith. That is because its external aspects, such as the sacred law that governs the social order, are a manifestation of Allah's jalâl attributes. The hidden side of Islam, little known to the outside world, lives and breathes the values of interiority, the loving, forgiving, merciful Divine Presence that draws hearts closer, the infinite jamâl aspects of Allah's Beauty. The eternal primacy of Allah's feminine nature is established in a hadith qudsi: "My mercy precedes My wrath" (rahmatî sabaqat ghadabî).

Beyond all, the infinite eternal mystery of Allah's uncreated Essence is the Divine Feminine that is the ultimate spiritual Reality, calling to the souls who love Allah to come home and find perfect peace.

-www.adishakti.org-

Tuesday, November 9, 2010

OH PKR

Zaid blames Anwar and Azmin, wants them out

November 09, 2010
Zaid Ibrahim showing emotions at this morning's press conference at his home . — Picture by Jack Ooi

PETALING JAYA, Nov 9 — Datuk Zaid Ibrahim, who caused a stir yesterday by pulling out from the PKR deputy presidential race, now wants Azmin Ali and Datuk Seri Anwar Ibrahim to leave the party leadership.

In a packed press conference at his home here this morning, the former Umno minister blamed both Azmin and Anwar for all allegations of election fraud and malpractices plaguing the party’s ongoing elections.

“I would like to say, if PKR wants to move, Anwar and Azmin must go... because they are the source of the problem.

“I may not get the support. I may get the support. You may think I am saying this by myself but on that, let us see,” he said.

Zaid (picture) later added that Azmin, who is presently in the lead in the deputy presidential race, should withdraw from the polls over allegations that the leader was tampering with the elections process


PKR headquarters accused of manipulating nomination data

November 09, 2010
KUALA LUMPUR, Nov 9 — PKR’s first direct elections continued today to be haunted by allegations of irregularities with the party’s secretariat accused of changing the nomination tally in the Youth wing’s election.

According to a letter addressed to party president Datuk Seri Dr Wan Azizah Wan Ismail, the Tampin PKR Youth’s support for Badrul Hisham Shaharin for the national Youth chief post was changed to incumbent Shamsul Iskandar Akin after the nomination form was submitted to the party headquarters.

“After examining the headquarters’ database, we found out that several divisions also have had their nominations changed. This is a serious violation of democratic process,” said the letter signed by a PKR Youth executive committee member Zulkifli Ibrahim.

The complaint was lodged based on a report by Malay tabloid Sinar Harian, published on October 24.

The letter was sent to the party headquarters before the start of the polling process late last month.

The letter also claimed that the PKR Youth secretariat was also involved in the alleged mismanagement of electoral process and urged the party’s election committee to act.

Meanwhile, a supporter of Badrul Hisham told The Malaysian Insider his group has sent three letters of complaint to the party headquarters but has not received any response from the secretariat.

“There was a Rasah division member who contested in Teluk Kemang. He made a last minute change of division and was allowed by the headquarters,” said Negri Sembilan PKR Youth vice-chief Azizi Aziz.

“He should not have been allowed to change division, unless he did it before June. We complained but was dismissed as technical problem,” said Azizi claiming that Shamsul Iskandar’s supporters were responsible for the irregularity.

Shamsul Iskandar is now leading Badrul Hisham for the first time since polling started last month.

Shamsul Iskandar has obtained 1,455 votes while Badrul Hisham, better known as Chegubard, has polled 1,428 votes.

Shamsul Iskandar’s running mate Khairul Anuar Zainudin, however, continues to comfortably lead the race for the deputy Youth chief’s post with 1,668 votes, while his rival Chang Lih Kang has obtained 1,039 votes.

Deputy presidential contenders Datuk Zaid Ibrahim and Mustaffa Kamil Ayub have made complaints of electoral mismanagement previously.

Zaid who pulled out of the race yesterday had called for the polling process to be stopped until the PKR’s top leaders address allegations of manipulation and untoward practices in the party’s ongoing elections.

His call was also echoed by Mustaffa who claimed that there have been inconsistencies in enforcing election rules.

Sumber : The Malaysian Insider


‘Tindakan lebih tegas jika pemilihan PKR diteruskan’


Calon timbalan presiden PKR, Mustaffa Kamil Ayub memberi amaran pihaknya akan mengambil yang lebih tegas ‘demi mempertahankan prinsip keadilan’ sekiranya desakan supaya pemilihan PKR 2010 diberhentikan dalam tempoh 48 jam, tidak diendahkan.

“Pemilihan kepimpinan pusat Keadilan sedang berlangsung sejak 28 Oktober 2010. Sehingga kini terdapat 162 aduan atas kepincangan yang akan menjejaskan integriti dan kredibiliti JPP,” katanya dalam satu kenyataan hari ini.

Katanya, hari ini, beliau dan teman-teman akan menyerahkan memorandum bagi mendesak pembatalan dan penjalanan semula pemilihan kepimpinan pusat 2010 kepada Presiden PKR dan pengerusi jawatankuasa pemilihan pusat (JPP).

“Antara lain dalam memorandum ini kami mempersoalkan tentang sistem dan perjalanan pemilihan secara telus yang diperkenalkan pada tahun ini amat jauh menyimpang daripada apa yang diharapkan oleh perwakilan yang meluluskan pindaan perlembagaan parti dalam Kongres Khas Jun 2009.

“Kegagalan utama JPP ialah dalam mempertahankan prinsip pemilihan yang bersih, bebas dan adil.

“Integriti JPP amat dipersoalkan sehingga terdapat lebih 162 aduan yang di antara lain berkenaan tindakan-tindakan ahli-ahli JPP dan pengawas pemilihan yang bertindak memihak, berat sebelah malah terlibat dalam penipuan undi,” tambahnya.

Oleh itu, Mustaffa berkata, pihaknya juga mendesak supaya JPP mengisytiharkan pemberhentian pemilihan 2010 dalam tempoh 48 jam dari masa penerimaan memorandum ini.

“Sekiranya tindakan pemberhentian Pemilihan tidak dilakukan dalam tempoh tersebut, kami akan mengambil tindakan yang lebih tegas demi mempertahankan prinsip keadilan.

Semalam, seorang lagi calon timbalan presiden PKR, Datuk Zaid Ibrahim membuat pengumuman mengejut untuk menarik diri daripada bertanding jawatan berkenaan.

Selain itu, Zaid yang juga pengerusi perhubungan PKR Wilayah Persekutuan juga mengumumkan beliau meletakkan semua jawatannya dalam PKR. – MKini

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Undi telefon. Politik baru dalam PKR.


Dah agak dah. Dari mula aku dah tau, dan ramai yang tulis dalam komen…Anwar kena pastikan Azmin menang, dengan apa cara sekalipun. Dan Zaid kalah bukan kerana perubahan yang cuba dibawa..tapi kerana politik baru dalam PKR.

Kalau setakat nak lawan Azmin, Zaid boleh menang. Diperingkat awal pemilihan, Zaid bersaing hebat dengan Azmin dan Zaid tak risau kalah ketinggalan 1000 undi di Semenanjung kerana dia mempunyai kekuatan di Sabah. Tapi apa yang tak boleh diterima oleh Zaid ialah apabila Anwar mengambil alih jawatan Pengurus Kempen Azmin dari Zack Pahang.

Ini politik baru dalam PKR apabila Ketua Umum menjadi Pengurus Kempen kepada Calon Timbalan Presiden. Ia juga satu politik baru apabila Anwar menggunakan telefon untuk mengarahkan sesuatu keputusan. Dan Anwar juga menggunakan telefon untuk memberitahu Ketua-Ketua Cabang untuk memastikan undi mesti pergi kepada Azmin.

Diperingkat awal, Pengerusi JPp..Dr. Molly Cheah membuat beberapa keputusan, tetapi akhirnya dioveruled oleh Saifudin..hanya dengan panggilan telefon dari Anwar. Dr. Mansor ditentang oleh arwah Pak Tam..tapi akhirnya arwah Pak tam terpaksa menarik diri selepas mendapat telefon dari Anwar.

Semasa Pemilihan di Permatang Pauh, Azmin membelanjakan RM25,000 untuk memastikan 500 pengundi Permatang Pauh keluar untuk mengundinya. Dan dia marah apabila mereka yang keluar lebih rendah dari jangkaannya. Malah sehari sebelum Pemilihan, seorang AJK Permatang Pauh mendapat panggilan telefon dari Anwar yang memarahinya kerana berjumpa dengan orang Zaid. Fuh!! Zack Pahang gagal menjadi Pengurus Kempen untuk Azmin…tapi Anwar mengambil tempatnya.

Sebelum Pemilihan di Sabah bermula, Zaid ketinggalan 500 undi. Tapi itu bukan masalah besar, kerana Azmin bukan kuat sangat di Selangor..malah di Sabah dia mempunyai masalah. Tetapi PRK Batu Sapi digunakan untuk memastikan Azmin menang Timbalan Presiden…bukan PKR menang di Batu Sapi.

Anwar memastikan semua Ketua Cabang di Sabah mengikut telunjuknya. Dan tak susah memujuk Ketua-ketua Cabang di Sabah…dengan janji untuk menjadi Calon semasa Pilihanraya nanti, sudah cukup untuk mengubah sokongan mereka. Dan Anwar berjaya kerana dia yang memutuskan siapa yang akan menjadi calon…bukan Zaid.

Semalan sepatutnya Zaid turun ke Perak untuk berjumpa pengundi di Tg. Malim, Tapah dan Teluk Intan. Tapi pagi semalam, aku dapat sms bahawa semua program Zaid di Perak dibatalkan. Dan masa tu, aku dah agak. So, aku kata…if you want to withdraw, do it now.

2.30 pagi, aku dapat sms..”Zaid tarik diri.” Good!! I don’t have to get involved in this sham election anymore.! Cuma aku tak boleh nak umum untuk meletak semua jawatan aku…sebab aku tak ada jawatan.

Dan satu sejarah baru akan terukir. Timbalan Presiden PKR menang dengan undi telefon.

Sumber : ureka.asia

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Surat terbuka untuk DSAI :
Assalamualaikum Kehadapan dato seri saya sentiasa mengharapkan ( saya tak mahu kata berdoa sebab saya jarang berdoa untuk orang lain ) dato seri sihat , tabah, menghadapi tekanan , dugaan, waaemah apa pun dosa dato seri itu antara dato seri dgn tuhan, saya atau sesiapa pun di dunia ini tidak layak menghukum sesiapa pun, juga saya mengharapkan keluarga dato seri dalam keadaan aman sentiasa.

Waaemah apa pun tuduhan terhadap dato seri tak kira benar atau tidak hanya allah sahaja yg tahu dan menentukanya. saya selagi tiada bukti-bukti yg nyata depan mata tak ada sesiapa pun boleh mengubah hati saya pada perjuangan keadilan. Walaupun bekas boss boss saya yg besar besar tu.

Dato seri sejak dato seri bebas dan menjadi penasihat ataupun de facto PKR macam-macam perkara berlaku , jamil sentiasa memandang walaupun jamil tak secara langsung sebab jamil bukan gila jawatan atau pangkat , dan jamil pegang pada sumpah jamil dato seri bebas sahaja jamil akan undur diri dan jamil pegang pada janji jamil. seperti yg jamil kata tadi buat apa jamil dalam politik lagi perjuangan jamil ialah membebaskan dato seri supaya dato seri boleh mendapatkan keadilan untuk semua rakyat malaysia. bukan kerja jamil untuk dapatkan keadilan untuk rakyat malaysia . siapalah jamil? tapi jamil sentiasa mengikuti perkembangan di internet, dan sentiasa update .apabila sdr onn bakar di beri tanggungjawab untuk menjadi ketua cabang putrajaya beliau telah menjemput jamil ,dan di sebabkan yg menjemput itu sdr onn bakar yg jamil kenal sejak reformasi dan dialah yg memberi tunjuk ajar banyak semenjak jamil memasuki politik, di mana beliau dahulu adalah ketua bahagian ceras sebelum di ketepikan oleh permainan kotor group group azmin ali. walaupun tiada bukti tapi kami tahu.

Dato seri semenjak dua menjak ni berbagai perkara yg berlaku, dalam parti kesayangan kita , parti yg kami ( bukan dato seri ) hidupkan sebab dato seri dalam penjara. kami bertungkus lumus berjuang , penghinaan , kutukan, ada yg putus sdr mara karana ini, ada yg di buang kerja , ada yg di tangkap di penjara di lokap kerana ini ,malah saya sendiri hampir 12 kali di buang kerja sehingga saya sudah tidak minat nak berkerja dgn orang lagi. lebih baik berkerja dengan BINATANG lebih bagus dan mulia dari berkerja dengan orang, kalau kita kena ampu,kipas jilat orang untuk hidup sorry that no my way, saya ada maruah dan harga diri. jadi bila ada apa-apa kejadian dalam parti kami akan terasa. sebab kami yg naikkan, Apabila timbul kejadian, tuduhan, kecacatan dato seri akan buat kenyataan itu kenyatan ini dan kami percaya. tapi perlu di ingatkan kami dah kena tipu dengan parti umno berpuluh tahun so tentu perasaan berhati hati akan ada dalam diri kami.

Dato seri bila orang dalam parti buat kritikan di katakan penghianat, balaci umno, [Jgn la mencarut] umno, malah langsung tiada sesiapa pun pemimpin parti berminat nak dengar atau ambil kisah, semuanya tuduhan , kritikan tak betul tohmahan, fithnah, Tapi bila orang itu keluar dan buat kritikan ,tuduhan kita kata mereka di bayar umno, di beli umno ya yg ini memang kita tahu benar tapi kenapa bila ahli buat kritikan banyak pulak songel. tak mahu dengar. adakah dato seri dan pimpinan nak buat PKR macam umno cabuk tu. sampai bila pimpinan nak buat ahli PKR jadi bodoh . cukup cukup cukup kami tak mahu di perbodohkan seperti kerajaan barisan nasional.

Dato seri saya sendiri banyak kali komen di blog dato seri , yang mana saya puji puja dato seri keluar , yang mana saya kritik hilang entah ke mana tulisan itu , saya sms dato seri langsung tak jawab. saya taip di facebook dato seri tak balas. nampak gaya dato seri sama sahaja dengan pemimpin umno, contohnya dato seri hishamuddin sendiri bekas boss saya , kata pemimpin rakyat , pemimpin melayu bila orang pakatan bertanya , beri pendapat buat tak nampak. itu nama pemimpin melayu ke. pemimpin melayu kepala bapak die orang. umno ke, pas ke , pkr ke semua melayu so kalau nak jadi pemimpin melayu kena ambil tahu semua. saya rapat dengan keluarga dato seri sejak reformasi. saya bukan bekas pengampu dato seri di waktu dato seri jadi timbalan perdana menteri. bukan, saya kenal nurul hana tu dari dato seri di tangkap. dia selalu keluar main dgn kucing saya bila saya di rumah dato seri. jadi sudah semestinya orang seperti saya dato seri balas komen, sms atau apa sahaja. ini tak orang macam saiful , rahimi , bekas banduan yg kami tak kenal langsung dato seri jaga.ini di namakan pemimpin melayu.

Dato seri cuba fikir sejenak . kenapa semua orang marah kan azmin ali. tentu ada sebab . ingat kejadian di sungai petani , ingat konvensyen di kemaman, ingat lagi tak? dua tempat ini berlaku beberapa perpecahan dalam parti kita. dan seperti biasa pemimpin akan buat berbagai kenyataan, kami diam jugak, saya sediri kenapa saya marahkan azmin. beberapa tahun dato seri dalam penjara azmin tak ambil peduli pun keselamatan rumah dato seri, beberapa kali raya dia tak ambil tahu pun. sehingga tahun tahun ,bulan bulan akhir sebelum dato seri nak bebas , orang dha tak minat nak datang rumah dato seri , malah setiap hari khamis malam jumaat dah makin kurang orang. saya tahu kerana beberapa tahun saya yg menjaga makan minum malam jumaat , bulan puasa dan hariraya. orang hariraya balik kampong tapi kami ikhlas berkerja di kediaman dato seri kerana kami fikir dato seri tiada. tapi bila dato seri balik nak menikahkan nurul izzah kami yg selalu bertungkus lumus tidak di benarkan masuk kononya atas arahan azmin,orang yg kami tak kenal tapi kami tahu balaci-balaci azmin jaga pintu. nak panjat pagar ambil gambar pun di herdik.punya celakanya mereka . tak mengapa kami terima.

Bila dato seri bebas rumah itu dah jadi macam penjara. hanya orang tertentu je yg boleh masuk, terutamnaya puak puak kaki ampu ponggong azmin. saya pernah dengar dari beberapa orang kenalan dato seri , dulu waktu dato seri TPM kalau dapat pegang azmin dapatlah jumpa dato seri ataupun dalam kata lain ada bahagian azmin dapatlah jumpa dato seri. tapi saya tak percaya. dan saya tak akan ampu azmin untuk rapat dgn dato seri. hariraya pertama dato seri di rumah semuanya di kawal oleh azmin. kalau beberapa tahun malam raya saya datang gantung kad kad hariraya. kali ini dah tak boleh masuk, arahan siapa? azmin. apa salah saya dan kawan kawan. adakah kerana kami tak pandai jilat ponggong azmin. kalau macam itu caranya tak ubahlah seperti dalam umno. beratus , berpuluh tuduhan di lemparkan kepada azmin dan dalam pemilihan 2010 beratus tuduhan di lemparkan tapi disebabkan azmin mengunakan antivirus KASPERSKY dia selamat. adakah azmin ni malaikat sehingga semua tuduhan dato seri kata tak betul. walaupun beribu penafian dari Yb azmin kita kena ingat , azmin bekas anak angkat mahatuahaprak , bekas pemimpin umno, bekas orang kuat umno so segala penipuan cara umno ada dalam kepala otak beliau. ( lagi satu mana ada orang berak tengah jalan nak mengaku dia berak ) kebanyakn ahli dan pemimpin dalam PKR tidak pernah masuk umno jadi kami tak mahir dalam penipuan.

Dato seri kata dato seri tak campur. Kak Wan pula hanya mendiamkan diri. Sehingga Dato Zaid ambil tindakah mengejut itu ok lah. Sdr Mustafa Kamil Ayub salah seorang pemimpin yg di percayai dan kami mempercayainya pun buat kenyataan , ini sudah lain. Masakan Dato seri tak nampak. Atau Dato seri nak tunggu parti hancur baru nak ambil tindakan, ingat Dato seri ingat kalau Dato seri di penjara sekali lagi, tidak akan ada lagi reformasi kedua. Reformasi pertama orang keluar secara ikhlas. Demi keadilan sejagat. Kali kedua no way. Mampukan Azmin atau parti keluarkan wang untuk suruh orang keluar demonstrasi. Mampukah. Sebab nanti akan ada yg kaya dalam pengundian boleh keluarkan wang macam umno. So nak suruh kita sokong keluarkanlah wang. Kita tak akan dapat lagi sokongan seperti 1999. Ingat tu. Tak kan lah tak ada kecacatan langsung pada Azmin. Ccome on Dato seri. Soalan saya satu je Dato seri . Dato seri nak jaga yg 1 ka atau yg 100.000 .

Azmin kata dia tidak akan ikut kata Zaid atau Mustafa dan dia nasihat kita ikut kata ahli. Tapi saya nak tanya ikut kata ahli atau ahli yg dah di beli???? Buatlah sesuatu , keluarkan lah suara. Ambillah tindakan segera kalau perlu buart pengundian sekali lagi demi parti buat . Kalau betul sayangkan parti buat. Jangan hancurkan parti yang kami naikkan , berbagai kesengsaraan, kesusahan yg kami tanggung. Kami di perli di internet, kami di hina di internet, di sindir di internet , di mana kami nak letak muka. Pemimpin tak mengapa sebab ada separuh pemimpin sama macam pemimpin umno ( muka tampal kulit babi ) tapi kami ahli di bawah kami ada maruah dan harga diri. Kalau rasa dato seri tak boleh buat keputusan arahkan kak wan buat. Back up kak wan untuk buat keputusan. Kami akan menyokong dan mendokong demi parti. Buatlah segera dato seri , buat Yb Azmin jangan ambil hati , tentu Yb ada buat kesilapan cara umno yg tidak di senangi oleh ahli PKR yg bukan dari umno.

Dato seri saya memohon ampun dan maaf jika ada terkasar bahasa dan cara penulisan, dan saya mengaku memang ada yg kasar.tapi ini cara saya .saya tidak pandai bermadah-madah, puisi, puisi, dalam berkata, saya tak pandai mengampu untuk hidup. Saya tak pandai kona-kona dalam berkata. Saya tidak kisah kalau di pecat dari parti sekali pun kerana tulisan saya ini. Bukan parti atau pemimpin yg menanggung makan minum saya tapi haiwan. So for me is nothing. Saya aktif dalam keaidlan pun dengan tujuan nak melingkupkan UMNO CABUK . Itu sahaja bukan untuk jawatan jawatan atau kontrek dalam parti. atau kerajaan negeri. Saya tak kata Dato Zaid bagus , tapi saya kenal Azmin dari era reformasi ok. Saya ikut setiausaha agong pertama En Anuar Tahir 3 tahun. Saya di ibupejabat 3 tahun. Tentu banyak yg saya tahu dan dengar. Kami ada mata dan melihat. Kami ahli makin papa kedana pemimpin makin kaya. Apa ni. Mentekedarah seorang ka. Saya tak menuduh sesiapa pun tapi ada mata pandang , ada telinga dengar .

Saya sudahi dengan dua rangkap pantuh yg pernah dato seri keluarkan . Satu di persidangan umno 1997 , yg satu lagi di era reformasi.

Akar nibung meresap
Akar mati dalam perahu
terbakar kampong kelihatan asap
trebakar hati siapa yang tahu.

Kalau tanam si pokok koko
Jangan tanam pisang berangan
Kalau takut dengan risiko
Jangan bicara tentang perjuangan.

Pandangan ikhlas dari jamil bin ismail ( jamilkucing ) .

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***Ada masalah dengan Si Zaid nih... Masalah boleh diselesaikan jika beliau menubuh parti nya sendiri. Orang yang ego nya tinggi tidak sesuai 'duduk dibawah' orang lain. Tapi, tidak kira siapa pun Si Zaid,sekira nya apa yang diluahkan Si Zaid itu kebenaran, maka ianya tetap kebenaran!!

Cadangan untuk ditukar nama kepada PKR Enterprise atau PKR Sdn Bhd mungkin boleh dipertimbangkan? Ianya lebih baik kerana tidak ada 'proses pemilihan'!! lol

Eeee, apa nak jadi!!!

***Orang politik muka tak malu,

Berlakun baik bagai malaikat,

Mengata orang tiada silu,

Kurang sendiri tidak dilihat.***


Monday, November 8, 2010

KELAB CIMB-YFA
























Di majlis perasmian jersey baru 'NIKE' pasukan kebangsaan Malaysia. Telah diadakan pada 3-11-2010 di Wisma FAM, Kelana Jaya. Satu penghormatan dan penghargaan kepada Kelab bolasepak CIMB-YFA, satu-satu nya kelab yang telah dijemput untuk menyertai di majlis tertutup ini.



Selaku 'manager' (hehehe!) kepada anak (hero ke 2), bolehlah aku 'tumpang sekaki' merasa kan suasana majlis sebegini.

Sunday, November 7, 2010

SYARIF HADRAMAUT DAN ACEH

Seperti diketahui daerah pertama yang dimasuki Islam terletak di Pulau Sumatera, khususnya di bahagian Utara. Yang demikian itu dapat kita perhatikan pada bab dua hasil seminar di kota Medan bahawa Aceh adalah daerah pertama di Indonesia yang dimasuki Islam. Kitab-kitab Melayu menyebutkan bahawa raja muslim pertama yang memerintah Aceh adalah Jehan Syah pada tahun 1205M. Ia bukan penduduk asli negeri tersebut, melainkan datang dari luar dan menikah dengan penduduk asli. Lalu mereka menerimanya sebagai raja.

Syarif Hadramaut yang termasuk pertama datang ke Aceh adalah Syarif Ahmad bin Muhammad bin Abu Bakar Asy-Syili. Kerajaan Aceh memuliakannya pada masa itu dan salah seorang menterinya menikahkannya dengan seorang anak gadisnya. Lalu ia tinggal dan mempunyai keturunan disana. Sebelum itu telah ada beberapa orang syarif Hadramaut yang telah memasuki Aceh. Diantara mereka adalah Syarif Abu Bakar bin Hussein yang wafat pada 1000M. Juga Syarif Muhammad bin Ahmad bin Muhammad bin Umar bin Alwi Asy-Syathiri. Pada masanya banyak yang masuk ke Aceh dan tersebar disana pada awal abad ke sebelas. Kurang lebih pada masa yang sama Syarif Ali bin Umar bin Ali Ba'mar masuk ke pulau Jawa, lalu menyebarkan dakwah Islamiyah disana. Sayid Ibrahim yang dikuburkan di Gresik dan ditangannya penduduk Jawa memeluk Islam juga dari kalangan Alawiyin.

Dimana pangkal sejarah nasab yang dikarang oleh Abul Hasan Ali bin Abu Bakar bin Syeikh As-Saqqaf yang bernama ‘Al-Jawahir As-Saniyyah fi nasabah Al-‘Itrah Al-Husainiyyah’ yang dikumpulkan dan diperbaiki setelah itu oleh Sayid Ali bin Ahmad bin Ali bin Hasan Abu Jabhat dan yang kemudian dikumpulkan dan diterbitkan oleh Tajul-Ariffin Zainal Abidin Al-Aydrus???

Memang sejarah nasab yang sebelumnya diterbitkan oleh Syeikh bin Abdullah Al-Aydrus disangka hilang. Tetapi kemudian dijumpai oleh Sayid Abdurrahman bin Syeikh Al-Kaff. Selain itu terdapat satu naskah yang berharga yang didapatkannya pada koleksi Syarif Alawiyin dari kalangan Al-Aydrus di India. Didalamnya disebutkan tentang banyak orang yang pindah dari Hadramaut dari kalangan para syarif.

Disamping itu disebutkan dalam kitab ‘Al-Masyra’ Al-Rawi’ sejumlah nama ulama syarif Alawiyin Hadramaut yang masuk ke Indonesia beberapa abad sebelum kedatangan Belanda, khususnya ke daerah Aceh. Diantara yang terkenal adalah Syarif Hashim yang memainkan peranan yang penting dalam peperangan yang terkenal dengan perang Bugis sebelum penjajah Belanda dan yang lainnya menduduki Indonesia. Keluarga Hashim adalah termasuk dari kalangan Syarif Alawiyin ‘Aal Ammul Faqih Al-Muqaddam’ bin Shohib Mirbath dari Zhufar. Banyak terdapat dari mereka di daerah Banjar, Pulau Kalimantan dan di Sri Lanka.

Nasab mereka berpangkal kepada Syarif Hasyim bin Ahmad bin Alwi bin Ahmad bin Abdurrahman bin Alwi yang dikenal dengan 'Ammul Faqih'. Ada orang yang lebih dahulu dari mereka masuk ke Aceh iaitu Sayid Hashim bin Muhammad( yang wafat pada tahun 678H) bin Abdullah bin Mubarak bin Abdullah(yang wafat tahun 884H) bin Muhammad bin Abdullah Ra 'Alawi.

Didaerah Aceh ada beberapa pemakaman yang terdiri dari banyak makam Syarif Alawiyin. Ada sejumlah sultan dari kalangan syarif yang memegang pemerintahan di daerah itu yang dikenal oleh penduduknya sampai sekarang dengan sebutan 'Habib' yang merupakan kata yang digunakan untuk setiap orang Arab dari kalangan Syarif.

Di daerah itu didapati kuburan beberapa sultan dan raja, diantaranya kubur Al-Malik Al-Kamil yang memerintah Aceh. Kemudian setelah itu Al-Malik Ash-Sholih yang menggantikannya di kampung Blang Mey dengan kuburan-kuburan lain yang banyak. Pada batu nisan sebahagian kubur itu terdapat tulisan-tulisan yang dipahat, sebahagiannya dari marmar, sebahagian lagi dari batu granit.

Diatas kubur Al-Malik Al-Kamil tertulis keterangan bahwa ia wafat pada Ahad 7 Jamadil Ula 607H bertepatan dengan 1210M. Juga terdapat kubur sepupunya seorang panglima dimana penduduk daerah Kayu dan daerah-daerah yang terletak disebelah Barat Sumatera masuk Islam melalui perantaraan, iaitu Al-Malik Ash-Shalih yang wafat pada 8 Ramadhan 696H bertepatan dengan 1296M. Diantara yang tertulis diatas kuburnya adalah kalimat-kalimat berikut :

Sesungguhnya dunia itu fana, tidak ada yang tetap didunia
Sesungguhnya dunia itu bagaikan rumah, yang dibuat laba-laba
Cukuplah bagimu wahai penuntut ilmu, makanan darinya
Yang sedikit saja, karena setiap yang berada didunia akan mati

Setelah ia wafat yang memegang pemerintahan adalah anaknya, Sultan Muhammad Ash-Zahir yang wafat pada malam Ahad 12 Zulhijjah 726H/1325M. Setelah Sultan Muhammad Ash-Zahir wafat yang memerintah Sultan Ahmad bin Muhammad Ash-Zahir. Ia wafat pada Jumaat 4 Jamadil Akhir 809H/1407M. Setelah itu yang memegang pemerintahan adalah Ali Zainal Abidin, kemudian saudara kandungnya Shalahuddin, kemudian Abdullah bin Shalahuddin dan isterinya iaitu Ratu Bahiyyah binti Zainal Abidin yang wafat 811H/1408M, kemudian saudaranya Johan Parabu yang wafay pada 848H/1444M dan lain-lain.

Dari keluarga-keluarga Al-Alawiyah lah berasal keturunan raja-raja Brunei, Carmen, Serawak, Sulu, Cebu, Mindanao, Kanawi sebagaimana yang disebut oleh Dr. Najeeb Shaliby pada fasal menerangkan tentang kumpulan pulau-pulau yang jumlah nya mencapai 1700 pulau dan juga menyebutkan perbatasan-perbatasan negeri.


Sumber :
Dr. Muhammad Hasan Al-Aydrus
Pengajar Sejarah di Universiti Uni Emirat Arab
Buku : Penyebaran Islam di Asia Tenggara 'Asyraf Hadhramaut dan peranannya'
Cetakan kedua 1997
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Sayid Abdurrahman Az-Zahir

Perang Aceh
Diantara peperangan melawan Belanda dalam abad XIX itu, Perang Aceh merupakan peperangan yang paling lama dan dahsyat, dari tahun 1873-1903, tidak kurang dari 30 tahun. Dalam Perang Aceh ini beberapa nama menjadi sangat terkenal sebagai pahlawan penentang penjajahan Belanda seperti Tengku Umar, Panglima Polim, Cut Nya Din dan banyak nama Aceh lainnya. Terdapat beberapa orang dari keturunan Syarif Hadramaut diantara para pemimpin Perang Aceh itu yang kurang diketahui umum.

Nama yang disebut oleh Snouck Hurgronje, antara lain adalah Habib Tengku Teupin Wan. Nama-nama lain yang berketurunan sama yang disebutnya adalah Habib Long, Habib Samalanga dan sebagainya. Tetapi, kata Snouck, yang paling terkenal diantara pemimpin Perang Aceh adalah Habib Abdurrahman (gambar diatas) yang lahir di Aceh dari Teupin Wan dekat Lamjong. Kemunculan Habib Abdurrahman paling membimbangkan, kata Snouck. Habib ini juga dikenali sebagai Habib Itam atau Abdurrahman Teupin Wan. Dia diakui sebagai pemimpin tertinggi orang Aceh. Dibawah nya dibarisi beberapa pemimpin terpenting seperti Tengku Id, Tengku Abas, Tjut Rang, Imam Saidi dari Lambaro, Tengku Soepi putra Tengku di Langgaet dan sebagainya.

Saturday, November 6, 2010

NUR

Dipetik dari Kitab Tokku Paloh yang menceritakan tentang Nur.
Apakah Nur?

Adapun Nur itu Nur Awal iaitu Nur Muhammadiah. Nur Muhammadiah itu daripada Nur Allah.
1- Nur Muhammad ertinya Nur yang bernama Muhammad dan Muhammad itu sifat Nur.
2- Nur Allah ertinya Nur yang bernama Allah dan Allah itu bersifat Nur.
3- Nur Muhammad dan Nur Allah adalah Esa yakni semata-mata Nur atau Nur Mutlak.
4- Semata-mata Nur atau Nur Mutlak itu adalah sifat mutlak kerana Nur itu sifat.
5- Sifat mutlak itu tidak bercerai dengan zat mutlak.
6- Zat Mutlak atau Zat Bakti itu Wajibul Ujud Kholakol A'lam.
7- Zat Yang Nyata adalah Zat yang berkait.
8- Zat yang berkait itu ialah berkait dengan Zat Mutlak.

Friday, November 5, 2010

Thursday, November 4, 2010

THE CENTRALITY OF THE DIVINE FEMININE IN SUFISM

This paper examines the concept of the Divine Feminine from the Sufi tradition (and its roots) with questions regarding the Sufi definition of the Divine Feminine, the various techniques used to experience it, the nature of the experiences, and the ultimate intentions of the Islamic mystics known for engaging in such practices. Through an investigation involving examinations of Sufi teachings that the female body is the locus of continuous theophany of the Divine in human beings, explorations of the cult of Prophet Muhammad’s daughter Fatima, comparisons of Tantric philosophical tendencies shared by both the ancient Dravidian world and Islam, analyses of songs chanted by a Sufi Order from Cairo, visionary experiences of mystics from various traditions, and Islamic techniques of sacred sex as revealed in Hadith and Sufi erotic poetry, it has been gathered that Allah is, as defined by numerous Sufis, the feminine form of the ultimate reality.

[Published in the Proceedings of the “2nd Annual Hawaii International Conference on Arts & Humanities”, Honolulu, Hawaii.] © 2004 by Laurence Galian




THE CENTRALITY OF THE DIVINE FEMININE IN SUFISM*
LAURENCE GALIAN

Copyright 2003 Laurence Galian. All Rights Reserved.

The Eternal Feminine
Draws us heavenward.
—Goethe

The world famous Islamic Sufi poet Mevlana Jalaluddin Rumi (1207 - 1273) writes: “Woman is the radiance of God; she is not your beloved. She is the Creator—you could say that she is not created.”[1] This paper calls attention to an unexpected and little explored fact of immense significance in Islam: at the center of Islam abides the Divine Feminine.

Before the Prophet of Islam, Muhammad, brought the religion of Islam to Arabia, the Arabs were a polytheistic people. Hindu merchants frequently passed through Makkah, a major trading hub. Ancient Indian Vedic texts refer to Makkah as a place where Alla the Mother Goddess was worshiped. In Sanskrit, Alla means “mother.” This name was connected to the Hindu Goddess Ila. She was the consort of the Hindu God Siva in his form known as Il, and this form of Siva was known and worshiped in pre-Islamic Makkah. A great deal of cultural and spiritual interchange took place between the merchants of Makkah and India.

According to some scholars however, the ancient Arabs believed that Allah (the greatest God) had entrusted the discharge of the various functions of the universe to different (lesser) gods and goddesses. People would therefore turn to these gods and goddesses to invoke their blessings in all sorts of undertakings.[2] The ancient Arabs prayed to these lesser gods and goddesses to intercede before Allah and to pass their desires on to Allah. As part of their religious practices, they visited Makkah. In Makkah was a large cube-like building known as the Ka’ba. This temple contained three hundred sixty idols. Those who were visiting the great city of Makkah as pilgrims would circumambulate the Ka’ba as part of their religious rites.[3] The pre-Islamic Arabs had a custom of performing a sevenfold circumambulation of the Ka’ba completely naked. Men performed this in the daytime and women at night.

The door of the Ka’ba is in the northeastern wall. On the outside, in the corner east of the door and 1.5 meters above the ground, the famous “Black Stone” (Hajar Al-Aswad) is found. This Black Stone is now in pieces, three large parts, and smaller fragments, which are tied together with a silver band. The eminently feminine yoni [4] form of the Black Stone’s setting is remarkable. There are several theories on the origin of the Black Stone: a meteor, lava, or basalt. Its color is reddish black, with some red and yellow particles. Its original diameter is estimated to have been 30 cm. The identity of the Black Stone with the Great Goddess and with the moon is recognized by the Hulama - the rationalist school of Islam. [5]

Inside the Ka’ba there were fresco paintings including those of Abraham and the “Virgin Mary” with the baby Jesus.[6] When Muhammad retook Makkah he began a program of removing the pagan influences from the Ka’ba, the most holy of Muslim sites. He removed many frescoes and images that he considered inauspicious but he specifically left on the walls a fresco of the “Virgin Mary” and her child. The Qur’an obligates every believer to make a pilgrimage to Makkah at least once in his or her lifetime, if finances permit.[7] Since the time of Muhammad, during the Tawaf (circumambulation of the Ka’ba)[8] pilgrims kiss or touch the black stone as they make circuit around the Ka’ba.

Ben-Jochannan who has studied the polytheistic religions of the Arabian peninsula points out that before Muhammad, Makkah was a holy site to the worshippers of El’Ka’ba (a goddess). Her worshippers knelt at her symbol, a jet black stone.[9] This jet-black stone was probably a meteorite, and the Hajar Al-Aswad was once known as the ‘Old Woman’.[10] Popular tradition relates how Abraham, when he founded the Ka’ba, bought the land from an old woman to which it belonged. She however consented to part with it only on the condition that she and her descendents should have the key of the place in their keeping.[11] Today the stone is served by men called Beni Shaybah (the Sons of the Old Woman).

The crescent moon goddess (and virgin warrior Goddess of the morning star), Al-Uzza, was known to the pre-Islamic Arabs as “The Mighty”. Some scholars believe that in very ancient times, it was she who was considered enshrined in the black stone of Makkah, where she was served by priestesses. Her sacred grove of acacia trees once stood just south of Makkah, at Nakla. The Acacia tree was sacred to the Arabs who made the idol of Al-Uzza from its wood.[12]

Stones, similar to the black stone of the Ka’ba, were worshipped by Arabs in most parts and by the Semitic races generally. The Kabyles of Kabylia in Northern Algeria say their first Great Mother goddess was turned to stone. Other names of the goddess are Kububa, Kuba, Kube and the Latin Cybele.[13] Other scholars say that this meteorite was brought to Makkah by the Sabeans or the Ethiopians and state that the goddess who dwelt in the sacred black stone was given the title Shayba (see Beni Shaybah - the Sons of the Old Woman, above) who represented the Moon in its threefold existence - waxing, (maiden), full (pregnant mother) and waning (old wise woman).[14] Although the word Ka’ba itself means ‘cube’, it is very close to the word ku‘b meaning ‘woman’s breast’.[15]

Sufism cherishes the esoteric secret of woman, even though Sufism is the esoteric aspect of a seemingly patriarchal religion. Muslims pray five times a day facing the city of Makkah. Inside every Mosque is a niche, or recess, called the Mihrab - a vertical rectangle curved at the top that points toward the direction of Makkah. The Sufis know the Mihrab to be a visual symbol of an abstract concept: the transcendent vagina of the female aspect of divinity. In Sufism, woman is the ultimate secret, for woman is the soul. Toshihiko Izutsu writes, “The wife of Adam was feminine, but the first soul from which Adam was born was also feminine.”[16]

The Divine Feminine has always been present in Islam. This may be surprising to many people who see Islam as a patriarchal religion. Maybe the reason for this misconception is the very nature of the feminine in Islam. The Divine Feminine in Islam manifests metaphysically and in the inner expression of the religion. The Divine Feminine is not so much a secret within Islam as She is the compassionate Heart of Islam that enables us to know Divinity. Her centrality demonstrates her necessary and life-giving role in Islam.

Sufism, or as some would define it “mystical Islam” has always honored the Divine Feminine. Of course, Allah has both masculine and feminine qualities, but to the Sufi, Allah has always been the Beloved and the Sufi has always been the Lover. The Qur’an, referring to the final Day, perhaps divulges a portion of this teaching: “And there is manifest to them of God what they had not expected to see.”[17]

Islam is aniconic. In other words, images, effigies, or idols of Allah are not allowed, although verbal depiction abounds. There was a question long debated in Islam: can we see Allah? The Prophet said in a hadith, “In Paradise the faithful will see Allah with the clarity with which you see the moon on the fourteenth night (the full moon).” Theologians debated what this could mean, but the Sufis have held that you can see Allah even in this world, through the “eye of the heart.” The famous Sufi martyr al-Hallaj said in a poem, “ra’aytu rabbi bi-‘ayni qalbi” (I saw my Lord with the eye of my heart). Relevant to the focus of this paper is that Sufis have always described this theophanic experience as the vision of a woman, the female figure as the object of ru’yah (vision of Allah).

There was a great Sufi Saint who was born in 1165 C.E. Besides Shi’a Muslims, numberless Sunni Ulemas called him “The Greatest Sheikh” (al-Shaykh al-Akbar).[18] His name was Muyiddin ibn al-‘Arabi. He said, “To know woman is to know oneself,” and “Whoso knoweth his self, knoweth his Lord.” Ibn al-’Arabi wrote a collection of poems entitled The Tarjuman al-ashwaq. These are love poems that he composed after meeting the learned and beautiful Persian woman Nizam in Makkah. The poems are filled with images pointing to the Divine Feminine. His book Fusus al-hikam[19], in the last chapter, relates that man’s supreme witnessing of Allah is in the form of the woman during the act of sexual union. He writes, “The contemplation of Allah in woman is the highest form of contemplation possible: As the Divine Reality is inaccessible in respect of the Essence, and there is contemplation only in a substance, the contemplation of God in women is the most intense and the most perfect; and the union which is the most intense (in the sensible order, which serves as support for this contemplation) is the conjugal act.” Allah as the Beloved in Sufi literature, the ma‘shuq, is always depicted with female iconography.

A popular new book, The Da Vinci Code[20], a thriller by Dan Brown, tells the story of a Harvard professor summoned to the Louvre Museum after a murder there to examine cryptic symbols relating to da Vinci’s work. During the course of his investigation, he uncovers an ancient secret: the claim that Mary Magdalene represents the Divine Feminine, and that she and Jesus had a sexual relationship. While the book is a work of fiction, it does represent the force of the Divine Feminine to unveil Herself in the midst of religious traditions that have become altered through cultural accretions into anti-sexual, anti-pleasure and anti-feminine belief structures. There is also the worthy of note nonfiction work The Woman With the Alabaster Jar: Mary Magdalen and the Holy Grail[21] which presents the idea that Mary Magdalen was actually married to Jesus Christ and the Holy Grail is not a cup or chalice at all but Mary’s womb as she carried the “bloodline” of Jesus to Egypt and then to Europe. The author, Margaret Starbird[22], advances her theory by analyzing art of the dark ages and the “understood” meaning behind it. Starbird does an excellent job of researching European history, heraldry, the rituals of Freemasonry, medieval art, symbolism, psychology, mythology, religion, and the Hebrew and Christian Scriptures to discover that the meaning of the Holy Grail could be the lost bride of Jesus and the female child she carried within her.

Starbird’s theological beliefs were profoundly shaken when she read Holy Blood, Holy Grail[23], a book that dared to suggest that Jesus Christ was married to Mary Magdalen and that their descendants carried on his holy bloodline in Western Europe. Shocked by such heresy, this Roman Catholic scholar set out to refute it, but instead found new and compelling evidence for the existence of the bride of Jesus. The roles of Muhammad’s daughter Fatima and Mary are similar. The true line of the Prophet ‘Isa; (Jesus) and his real teaching passing through Mary and into Europe mirrors the true line of the Imams (who propagated the real teachings of the Prophet Muhammad) who issued from the womb of Fatima. Fatima is regarded by some Sufis and theologians as the first spiritual head (qutb) of the Sufi fellowship.[24]

Among the Ghulat[25] there is much respect paid to the Divine Feminine. In the Ghulat group the Ahl-i-Haqq (“the People of Truth”), the Divine Feminine appears as the Khatun-i Qiyamat (Lady of Resurrection) who also is manifested as the mysterious angel Razbar (also Ramzbar or Remzebar). The writer, Frédéric Macler, claims that the name Razbar is of Arabic origin and means “secret of the creator”.[26] The term qiyama literally means, “rising” of the dead, and allegorically, it implies an idea denoting the rising to the next spiritual stage, and qiyamat-i qubra (great resurrection) means an attainment of the highest degree when a man becomes free from the ties of external laws, whom he shackles and transfigures into spiritual substance, which rejoins its divine sources.[27] “The King of the World was sitting on the water with His four associate angels (chahar malak-i muqarrab) when they suddenly saw the Pure Substance of Hadrat-i Razbar, the Khatun-i Qiyamat (Lady of the Resurrection). She brought out from the sea a round loaf of bread (kulucha), and offered it to the King of the World. By His order they formed a devotional assembly (jam), distributed the bread, offered prayers and exclaimed ‘Hu!’ Then the earth and the skies became fixed, the skies being that kulucha.”[28]

Another rendition of the emergence of the Lady of the Resurrection is as follows: “After this the Holder of the World and Creator of Man looked upon ‘Azra’il with the eye of benefaction, and ‘Azra’il became split into two parts, one exactly like the other, and from between these parts a drop of light emerged in the form of a loaf of kulucha bread. The Creator then said, I appoint that person (surat) who became separated from ‘Azra’il to be the Lady of the Resurrection (Khatun-i Qiyamat), who will on the Resurrection Day be the helper of human beings.”[29]

The followers of Yarsanism, also known as the Yarisan, Aliullahi, Ali-llahi (i.e., “those who deify ‘Ali”), Alihaq, Ahl-i Haqq (“the People of Truth”) or Ahl-i Haq (“the People of the Spirit” (Hak or Haqj), are concentrated in southern Kurdistan in both Iran and Iraq. In each epoch there is a female avatar of the Universal Spirit, a reflection of the higher status of women in the Kurdish culture and tradition.[30]

What do those who study mystical Islam claim is the hidden meaning regarding the existence of the sexes in creation? These researchers perceive that the biological and psychological differences between the sexes are only hints of a more momentous significance hidden within the divinity Itself. Of course, Sufism does not argue against the Oneness of Allah. The quintessence of Allah transcends duality, yet the Ultimate Reality manifests qualities in creation that are dualistic.

In Kabbalah (a Jewish mystical tradition)[31], just below the first Sphere (sefirah) of divine emanation known as Keter (meaning “crown”, “summit” or “pinnacle”), lie the two roots of masculine and feminine, known as Hokhmah and Binah. Although they are not masculine and feminine, Hokhmah and Binah are the archetypes of the masculine and feminine. Binah is the Kabbalistic feminine symbol for ‘Understanding’, a prelude to wisdom. “Binah, the Great Mother, sometimes also called Marah, the Great Sea, is, of course, the Mother of All Living. She is the archetypal womb through which life comes into manifestation.”[32] The “female” principle within God is personified and called by the name: Shekhinah (literally “dwelling”), a term familiar from classical Rabbinical literature. In the Kabbalah, however, the Shekhinah is not only included as a distinctive principle within the inner divine life, but this distinctive principle is explicitly, and quite graphically, described as female.”[33]

The Divine Masculine and the Divine Feminine express two very distinct aspects of Allah. First, that Allah is Supreme is the principle of masculinity, and that Allah is Infinite is the principle of femininity.[34]

In the Qur’an, Allah reveals Itself by giving Itself ninety-nine names. These names are divided up by Islamic Ulama into the names of Majesty (jalal) and the names of Beauty (jamal). The names of Majesty call to mind images of the stern and strict “father”, while the names of Beauty call to mind images of a gentle and loving “mother”. Allah did not exhaust Itself in creating the world; hence Allah still exists along with creation. Allah, in creating the world, is indicative of masculine qualities, such as achievement, strength, dynamism, severity, and rulership. Yet, Allah is also infinite compared to the finite world. This inconceivably extended aspect of Allah is the aspect of Allah that the Sufi often refers to in ecstatic poetry in the feminine gender. That is why Ibn al-‘Arabi says Allah can be referred to as both Huwa (He) and Hiya (She). One of the drawbacks of the English language is that we do not give gender to nouns. Arabic, like the Romance languages, expresses words with gender. Many of the essential words regarding Allah are in the feminine gender in Arabic.[35]

In this paper, the author will analyze three of these words: the first is al-Hakim, the Wise; Wisdom is hikmah. In Arabic to say, for example, “Wisdom is precious,” you could repeat the feminine pronoun: al-hikmah hiya thaminah, literally “Wisdom, she is precious.” It is stated by some Sufi Sheikhs (Masters) that Sufism originally was named Sophia, which connects Sufism with the Christian Gnostic tradition, in which Wisdom is personified as a woman, the divine Sophia. The physical mother of Jesus was an external image of manifestation of the Virgin Sophia, the word “Sophia” stemming from Sophos (wisdom). The Gnostics, whose language was Greek, identified the Holy Spirit with Sophia, Wisdom; and Wisdom was considered female. The Virgin was closely associated by the early church with Wisdom, of the cathedral church at Constantinople, while the ascension of the Virgin Mary refers to the passing of Wisdom into Immortality. The litany of the Blessed Virgin contains the prayer, “Seat of Wisdom, pray for us.”

Julian of Norwich (1343-1420?), English religious writer, an anchoress, or hermit, called Jesus Christ, the second Person of the Roman Catholic “Holy Trinity”, our Mother in Wisdom, and our Mother of Mercy or Compassion.[36] The latter title with the words “mercy” and “compassion” returns us to a subtle interpretation of the phrase Bismillah ir-Rahman ir-Rahim, often translated as “In the name of Allah the most Beneficent the most Merciful”, but with the added gnosis that God can appear to a human being as the Divine Feminine and that the Divine Feminine is not confined to Christian or Islamic mystical intuitive apprehension of spiritual truths. St. Peter Chrysologos presented the Virgin as the seven-pillared temple which Wisdom had built for herself.”[37] The aforementioned philosopher and Sufi, ibn al-Arabi, saw a young girl in Makkah surround by light and realized that, for him, she was an incarnation of the divine Sophia.[38]

Mary was born of an angelic annunciation; Fatima (the daughter of the Prophet Muhammad) was considered to come from the level of angels. She is considered by many Muslims as divine in origin and several variations of a major hadith describe how she was conceived on the night of Mi’raj (ascension). On this night Gabriel took Muhammad to Jerusalem and then to Heaven. While up in Heaven, he was offered some heavenly fruit, the seed of which was responsible for her conception, after the Prophet’s return on the same night and making love to his beloved wife Khadija.

Fatima tul Zehra (Fatima the Radiant, Fatima the Brightest Star, Fatima-Star of Venus, Fatima-The Evening Star), the daughter of the Prophet, is the secret in Sufism. She is the Hujjat of ‘Ali. In other words, she establishes the esoteric sense of his knowledge and guides those who attain to it. Through her perfume, we breathe paradise. Though she was his daughter, the Prophet Muhammad called her Um Abi’ha (mother of her father). What mystery was the Prophet hinting at by this statement? While Fatima Zehra was Muhammad’s daughter, the Rasulallah (Prophet of God – Muhammad) understood that his gnosis was bestowed upon him from the Divine Feminine.

Fatima Fatir as representative of Allah’s Jamal, saves humankind from Allah’s Jalal. Esoterically, if it were not for Fatima (Mercy), Allah would never have sent Muhammad (Peace be upon him) and the Qur’an to humanity. The night is the exemplification of our sovereign Fatima, especially the “Night of Destiny” (laylat al- Qadr). Lady Fatima was chosen from all women to be the Mother source of Muhammad’s lineage, the core of the generation of Muhammad. Through her, the progeny of the Prophet multiplies – through a woman. [39] The process of giving birth to the spirit is the feminine principle. That to which has been given birth is the masculine. “This is why, in spiritual transformation and rebirth, only the masculine principle can be born, for the feminine principle is the process itself. Once birth is given to the spirit, this principle remains as Fatima, the Creative Feminine, the Daughter of the Prophet, in a state of potentiality within the spirit reborn.”[40] Shi’as revere the person of Fatima, for she is the mother of the line of inspired Imams who embodied the divine truth for their generation. As such, Fatima is directly associated with Sophia, the divine wisdom, which gives birth to all knowledge of God. She has thus become another symbolic equivalent of the Great Mother. Lady Fatima (as) has various names near Allah (Exalted Be His Name), they are:

Fatima (Aleiha Assalam)

Siddiqah (the honest)

Al-Mubarakah (the blessed one)

Al-Tahirah (the pure)

Az-Zakiyah (the chaste)

Ar-Radhiatul Mardhiah (she who is gratified and who shall be satisfied)

Al-Mardiyyah (the one pleasing to Allah )

Al-Muhaddathah (a person other than a Prophet, which the angels speak to)

Az-Zahraa (the splendid)

Fatima was given the title of “az-Zahraa” which means “the Resplendent One.” That was because of her beaming face, which seemed to radiate light. However, others, who must keep their beliefs prudently concealed, know the Prophet Muhammad’s daughter as “Fatima Fatir”. In Her own sacred words She utters the truth, “There is no God beside me, neither in divinity nor humanity, neither in the Heavens nor on earth, outside of me, who am Fatima - Creator.”

It is said by some Sufis that there is another great secret regarding Fatima. These Sufis say that she was a Prophet from the time of her father’s death until the time of her death. After the Prophet’s death, Fatima lived seventy-five days. During this time the Archangel Gabriel came to her and consoled her by telling her what her father was doing in the spiritual worlds, what his status was, and what would come about in the Islamic community after her death. Imam ‘Ali wrote down what Fatima dictated to him. Her words were collected into what is known as the Mushaf. Mushaf refers to a collection of sahifa, which is singular for “page.” The literal meaning of Mushaf is “The manuscript bound between two boards.” In the early days of Islam, people used to write on leather and other materials. They either rolled the writings, what we know as a “scroll” in English, or kept the separable sheets and bound them together, in what could be called a Mushaf, a book in today’s terms. Of course, the above narration requires more research and exegesis. “. . . Fatima’s book, I don’t claim that it is Qur’an, rather it contains what makes people need us and makes us in need of no one,” stated Imam Sadiq.[41] According to the traditions of the Ahlul Bayt, Fatima’s Mushaf is not a Qur’an, but most definitely a revelation by Allah, to the Mistress of Women and Daughter of the Master of Prophets, just as He chose to make revelations to Moses’ mother.

Sufis are taught to be aware of coincidences. They say that coincidences are merely “Allah’s orders”, or “no coincidence, only Providence”. Hagia Sophia (Greek, “Holy Wisdom”) was the cathedral of Constantinople (today’s Istanbul, Turkey).

The second word the author will consider, in this paper, is accounted the second most important name of Allah, and that is al- Rahman, the All-Merciful. The first ayat(verse) of Al-Fatiha (the most important chapter in the Qur’an) firmly establishes that the two names Al-Rahman and Al-Rahim refer to Allah, the Supreme Power, and to Allah exclusively. The two names’ etymology stems from the same root: RAHM, which can mean “womb” or “place of origin”. There is a hadith qudsi that specifically addresses that: Allah says, “I am al-Rahman. I created the womb and I derived its name from My name. I will be connected to whoever stays connected to it, and I will be cut off from whoever stays cut off from it.”

Sister W.H.[42] believes that most translators, in translating these words, do not take into consideration the context in which Allah refers to Itself as Rahman or Rahim. Surah Maryam (19) is the Sura in which the name Al-Rahman is mentioned most frequently (sixteen times). In ayat18 of this Sura, Maryam asks for protection from Al- Rahman against one whom she perceives as a man entering her private chambers, but who in fact is the Archangel Jibreel (Gabriel). Sister W.H. holds that Maryam is asking for protection from the Most Powerful, the Almighty, not mercy from “the Beneficent” as Rahman is often translated. Sister W.H. continues by stating that Maryam declares this asking for protection from Al-Rahman to the “intruder” in order also to frighten the “intruder,” for which situation the appellation “the Merciful” or “The Most Gracious” would hardly instill fear, and hence also be unsuitable. In every instance of the usage of the name Al-Rahman in the Qur’an, in the opinion of sister W.H., the only appropriate interpretation is expressed in the name The Almighty. Yet, as Cecilia Twinch perceives in her article The Beauty of Oneness witnessed in the emptiness of the heart[43], “in this state of not knowing what the reality of the situation was, she turned to God with all her being, saying, ‘I take refuge in the Merciful (Rahman) from you.’ ‘Consequently,’ Ibn ‘Arabi says, ‘she was overwhelmed with a perfect state of the Divine Presence.’ ”[44]

Nevertheless, Sister W.H. recounts another example of the Almighty power of Al-Rahman, we have the description in Sura Taha, verse 5, that culminates when “Al-Rahman “is established on the throne.” Thus the Holy Qur’an says, Inna Rabba-kumulla-hullazi khalaqas-samawati wal-'arza fi sitati 'ayamin sumas-tawa 'alal 'Arsh: “Your Guardian- Lord is Allah, Who created the heavens and the earth in six days, and is firmly established on the Throne.”[45] This is the perfect image of power and authority, the assumption of full authority over everything.

Whatever sister W.H.’s interpretation, the concept of mercy is still relevant in this context. Note translations of the Towrah (Torah) of Moosa (Moses) use the word “Mercy-seat”; could this not be a translation of the name Al-Rahman as “Mercy” and Al-aarsh (throne) as “seat”? Bear in mind that these two names, Al-Rahman, Al-Rahim are part of the most ancient, profound and universal revelation of the Divine in the opinion of the Jewish people and the Muslims. Yet, is this concept of the “Mercy-seat” limited to the Jewish people and the Muslims? No. The Egyptian Goddess Isis is one of the goddesses that has stood the test of time. Isis is the Greek form of more ancient names (Aset or Eset), and the name Isis is represented in hieroglyphics with a picture of a “throne”. The throne represented the Feminine power of the Goddess, and the King when he ascends the throne, is actually drawing power from the throne upon which he sits. Halmasuit is the Hittite throne goddess that represents divine legitimization of earthy rulership.

An Doctuir, An t-Athair Sean O Duinn, Department of Irish Mythology University of Limerick, gave a most interesting presentation on the personification of the Land as the Goddess as well as the place of the sacred well in Irish Mythology and early Irish Christianity. He explained that to the pre-Christian Irish, water was the source of all life. Eire, after whom the country was named, was the superior Goddess of water and fertility, the island of Ireland being the body of the goddess. The Irish language has no word for the coronation of a king. This is because Irish kings were not crowned; they were married to the goddess in a ceremony called An Bainais - the wedding. In the Bainais, the king received the land as his wife and the fruits of the land and all the wealth of an agricultural society came under his paternity as issued from the marriage.[46]

Surah 109 in the Qur’an, al-Kawthar, gives an especially revealing look into the Prophet’s feminine soul. It was revealed because his enemies had been taunting him that he had no sons, only daughters, while they had been given sons to perpetuate their patriarchal ways. Allah revealed this message of consolation to the Prophet: “We have given thee al-Kawthar ... surely the one who hates thee will be cut off (from progeny).” What is al-Kawthar? Al-Kawthar is a sacred pool of life-giving water in Paradise-a profoundly feminine symbol. The name of Kawthar is derived from the same root as kathir ‘abundance’, a quality of the supernal Infinite, the Divine Feminine. Allah established that Allah’s feminine nature has primacy over Allah’s masculine nature when Allah says in the hadith qudsi[47] “My mercy precedes My wrath” (rahmati sabaqat ghadabi). The Prophet also said, “Your body has its rights over you.”

Eric Ackroyd, author of A Dictionary of Dream Symbols: With an Introduction to Dream Psychology[48] writes about water, “It is a feminine symbol, representing either your own femininity (whether you are a male or female), or your mother.” In addition, the Ka’ba stood by a sacred spring, the Zemzem, whose sacred waters are drunk by all good Muslims.[49] The Hajira or “sudden departure” although applied to the events following 622 C.E. bears the same name as Hajira (Hagar), who discovered the spring of Zemzem flowing by Ishmael’s foot when searching for water for him after the “sudden departure” of Ibrahim.

Therefore, we see the Divine Feminine, as the Source of Life, being expressed first by the means that humans may understand the Divine Feminine, in other words, Wisdom, being a feminine word, second, by the two most holy names of Allah: al-Rahman and al-Rahim which express in a universal way (spanning cultures as varied as Egyptian, Hittitie and Celtic) that the Source of Life is the Divine Feminine.

However, the Divine Feminine does not always manifest in ways that most people think of as traditional, in other words: nurturing, embracing, caring, and so forth. She has a martial aspect too, and so it is not surprising that Al-Rahman wields power and can appropriately be called The Almighty. Pakistani-American artist Shahzia Sikander has explored the spiritual meaning of the Feminine in South Asia through her female images that blend veiled Muslim women and goddesses like Kali or Durga[50] in the same figure. By depicting the Divine Feminine in her art, she says, “I am interested in the multidimensions of the female identity. The goddess could be a figure of power. It refers to empowerment definitely. And yet there is a certain sort of dark side to it too....”[51]

Now the author will consider the third name, and perhaps the most outstanding of all: al-Dhat. This word, in Arabic, is also feminine. Allah is Beyond the Beyond, higher than any action, manner or condition, and any thought that any being may have.[52] This transcendence of all qualities denotes the Divine Feminine. The renowned Sufi master Najm al-Din Kubra wrote of the Dhat as the “Mother of the divine attributes.” On this makam or “level of existence”, femininity corresponds to interiority and masculinity to manifestation. The ancient Celtic Druids would perform a strange rite after two people married. The Druid would go into the house in which the marriage was consummated and reappear dressed in the bride’s gown. He would do this to demonstrate the balance between the masculine and feminine aspects within himself.[53] The Druids were ancient Celtic priests, shamans and philosophers as described in Neo-Shamanists and Pagans Today P3: From N. Pennick to Celtic/Northern Literature.[54]

Druid-Shaman-Priest: Metaphors of Celtic Paganism by Leslie Jones further delves into the connection between the Druid and the Shaman. [55] “A Shaman is a man or woman who is able, at will, to enter into a non-ordinary state of consciousness in order to make contact with the spirit world on behalf of members of his or her community.”[56] “The distinctive feature of family shamanism was participation by nearly all members of the family in ritual activities. At the same time, peoples of northeastern Siberia had shamans who played the main role in rituals. They included transvestite male and female shamans. During religious ceremonies (kamlaniye), such male shamans dressed in women’s clothes and female shamans dressed in men’s clothes. Transvestite men and women shamans were regarded as the most powerful.”[57] Ibn al-‘Arabi divulged, “I sometimes employ the feminine pronoun in addressing Allah, keeping in view the Essence.” The perfection of the human state, al-insan al- kamil, means the perfection of both the masculine and feminine qualities together, and is symbolized by the marriage of Imam ‘Ali (the nephew and brother-in-law of Muhammad) and Fatima (the daughter of Muhammad).

Love stories abound in all cultures: Romeo and Juliet, Orpheus and Eurydice, Tristan and Isolde, and in the Middle East, we find the stories of Yusuf and Zuleika, and Majnun and Layla. The story of Majnun and Layla was (and still is) widely known throughout the Islamic world. However, in the hands of Persian Sufi poets, the story became transformed into a symbol of the love of a human being for Allah. In Sufism, questing for Allah is similar to the European Grail quest in which the Knight quests for a Chalice (the cup being a symbol of the female sexual organ). Layla, in Arabic, comes from the word layl meaning “night”. The association of the Divine Feminine with Darkness and the Night is ubiquitous.

The Sumela Monastery, in Trabzon on the shore of the Black Sea, is an important site for the Divine Feminine in Christianity, and provides a connection with the concept of the Islamic Layla. “Sumela” is derived from the Greek words meaning “dark stone.” Water drips down from a dark rock near the monastery. “Dark stone” has been a very ancient symbol of the Divine Feminine going back to pagan times, as has been posited in this paper with regard to the black stone of the Ka’ba.[58]

“These days, one of the most powerful archetypes being revived in feminist religion is Lilith, archetype of the ‘dark’ inner feminine. For ages this goddess had been cast aside and denigrated by patriarchal religion as a demoness, but now she is being looked at with renewed interest. To anyone following Lilith’s career, it would be interesting to learn how she already had been rehabilitated centuries ago in Islamic Sufi guise. She is known to Muslims as Layla — of Layla and Majnun fame. Both names come from the same ancient Semitic root meaning ‘night’. The old Akkadian form of her name was Lilitu, from the root L-Y-L, with the feminine ending in - t; it took the form Lilith in Hebrew. The Arabic name Layla is from the same root with a feminine ending often used in Arabic girls’ names.”[59]

The blackness of night is an essential quality of the Divine Feminine. The “black cloak” of Muhammad is very famous. The Sufis sing about kali kamaliya vala (the one wrapped in the black blanket) in their qawwalis (spiritual songs). Muhammad’s prayer rug was also black, as was the first flag of Islam.

Majnun went crazy because of his love for Layla. He went out of his mind. The goal of the Sufi is called fana or “annihilation”, in which the Sufi literally goes out of his or her socially conditioned mind. Majnun means someone not in an ordinary state of mind. To quote the Diwan of Shaykh Ahmad al-‘Alawi: “I drew near to Layla’s dwelling, when I heard her call. O would that sweet voice never fall silent! She favored me, drew me toward her, and took me into her precinct; then with words most intimate addressed me. She sat by me, then came closer, and raised the garment that veiled her from my gaze; she took me out of myself, amazed me with her beauty . . . She changed me and transfigured me, marked me with her special seal, pressed me to her, granted me a unique station and named me with her name.”

In the nighttime, all that is visible during the day vanishes into the darkness. Boundaries fade away at night. Forms are no longer visible. This apparent lack of manifestation that takes place during the night is directly connected to the unmanifested aspect of the Divine Nature, Allah as Unmanifest. “Aba’ad”, is a very well known song from the Persian Gulf region. The full-length song is twenty and a half minutes in length. Many dancers and musicians in the United States know this song as “Layla, Layla” because about fourteen minutes into the song the lyrics sing “Layla” many times over and over again. The Saudi Arabian vocalist who made this song popular was Mohammed Abdou. “Layla, Layla, Layla, Allah, Allah, Layla”, go the lyrics, intertwining the name Layla with the name Allah.

At the top of (or beyond) the Kabbalistic Tree of Life is found three mysterious “veils of negative existence (unmanifestation).” These veils contain and conceal the unmanifest aspects of the entire Tree of Life. The veils are traditionally not illustrated on the Tree of Life. When they are, they are drawn as three semi-circles above Keter. The most remote veil is Ain, which represents absolute negative existence. Complete darkness is a symbol of this state. The seed grows in the darkness of the earth and the fetus develops in the darkness of the womb. Each Sheikh has a woman that develops him into a Sheikh. Therefore, in this seemingly patriarchal mystery tradition (Sufism), we see that woman is the Hidden Initiatrix, the Shadow Guide, the Blackness that births the Light. “Da tariki, tariqat” - “In the darkness, the Path,” is a Sufic maxim. The void has been described as a dark cave, a shadowy mihrab, the Concealed or Secret Radiance, the Black Stone of the Ka’ba, Ghayb ul-Ghaib ( Mystery of Mysteries ), Amma ( Darkness), and returning to the Womb of Fatima (‘Alaiha Assalam) the Mother.

The Prophet Muhammad pronounced an utterance of supreme compassion and love for the feminine when he was returning from a battle with his Companions. They came upon a group of women and children. One woman had lost her child and was going around looking for him, her breasts flowing with milk. When she found her child, she joyfully put him to her breast and nursed him. The Prophet asked his Companions, “Do you think that this woman could throw her son in the fire?” They answered “No.” He then said, “Allah is more merciful to His servants than this woman to her son.”[60] Jalal al-Din Rumi, in an amazing passage of the Masnavi on the Return to Allah, made reference to the story of the infant Moses and addressed Allah directly as “Mother”:

“On Resurrection Day, the sun and moon are released from service:
and the eye beholds the Source of their radiance,
then it discerns the permanent possession from the loan,
and this passing caravan from the abiding home.
If for a while a wet nurse is needed,
Mother, return us to your breast.
I don’t want a nurse; my Mother is more fair.
I am like Moses whose nurse and Mother were the same.”[61]

Nick Herbert, a renowned physicist, states, “Science has succeeded (perhaps too well) in taming Nature; now it’s time to learn how to woo Her, seeing Her not as a collection of dead parts but approaching Nature as the very Body of the Beloved.”[62]

In Islam, there is not the same condemnation of the body as is found in many of the major Christian sects. Spirit if often depicted in Christianity as “male” and the body as “female”. The body is not an obstacle in Islam, but rather it is a means to attain enlightenment. Sexual pleasure is not shunned in Islam, but rather incorporated into daily life. To begin with, the body itself is given great significance in Islam when one takes into account the bodily postures that are a necessary and essential part of the compulsory five times a day, prayer. During salat (Islamic prayers) the body is metamorphosed into a manifestation of the sacred. These bodily postures are very similar to the bodily postures one observes in Hindu Hatha Yoga, which is a branch of Tantric Yoga. Islam’s unitary, holistic view of the body and spirit is evident in the alchemical saying of the Shi‘ite Imams, “arwahuna ajsaduna wa- ajsaduna arwahuna” (our spirits are our bodies and our bodies are our spirits).

One of the primary goals of the Sufi is to reawaken the body to an awareness of it being an expression of the divine. The body is not basically sinful (as in the Roman Catholic Church’s conception of Original Sin) in Islam, rather the body is the seat of the highest reality created by Allah in the whole universe. To understand the Divine Feminine in Sufism, it is helpful to understand a few basics of Tantra Yoga.

Therefore, the author asks the reader’s indulgence as he briefly explores Tantra Yoga. The author believes the reader will be richly rewarded for his or her patience. The basic tenet of Tantrism is that matter, and therefore the body, is also a manifestation of Sakti power, that is, the power emanating from the feminine aspect of Divine Reality. In the domain of the spiritual life, the same term Sakti signifies the celestial energy that allows one to enter into contact with the Divinity. Hence, the body must not be opposed or despised. Tantra has been one of the most neglected branches of Indian spiritual studies despite the considerable number of texts devoted to this practice, which dates back to the 5th-9th century C.E. Tantra itself means, “to weave, to expand, and to spread”, and according to Tantric masters, the fabric of life can provide true and ever-lasting fulfillment only when all the threads are woven according to the pattern designated by nature.[63] Sex, being a part of nature, then is considered part of the fabric of life. The physical, spiritual and mental cannot be separated. To the Tantrics, the body is a form of consciousness, but this consciousness is veiled.

There is a form of Tantra, entitled “Kundalini Tantra”. This is the Yoga of sexual intercourse. In the classical literature of hatha yoga Kundalini literally means coiling, like a snake. Kundalini can be understood as an immanent and latent liberating power, or as potentiality of liberation. This power lies in wait (is coiled) at the base of the spine of the average person. It is useful to think of Kundalini energy as the very foundation of our consciousness so that when Kundalini moves through our bodies our consciousness necessarily changes with it. Kundalini Tantra is engaged in precisely for the reason of freeing up this energy that is waiting at the base of the spine, and allowing it to flow freely up the spine. In yogic anatomy the sushumna is the central channel and conduit for the Kundalini energy that runs along our spine and up to the crown of our head, the summit of liberation (brahmarandhra). Along this channel are placed seven additional channel networks called chakras. These chakras are associated with major aspects of our anatomy - for example our throat, heart, solar plexus, and in turn these aspects of our anatomy are related to aspects of our human nature.

What ties Tantra to Sufism is contained in the symbolism of Prophet Muhammad’s nighttime ascent to Heaven. The Prophet ascended on al- Buraq, a riding beast with the head of a woman, through the seven heavens to the Throne of God. Hadith relates that the Prophet’s bed was still warm when he returned from the Mi’raj. On this night, the Prophet Muhammad (Peace be upon him) reached within “two bows’ length” of Allah. Fakhruddin ‘Iraqi explains: “Imagine lover and Beloved as a single circle divided by a line into two bow-shaped arcs. This line but seems to exist, yet does not, and if it will be erased at the moment of the Meeting, the circle will appear again as one - as in fact it really is. This then is the secret of Two Bows’ Length.” [64] The secret Sufic explanation of the fact that the Prophet’s bed was still warm, is that Muhammad (Peace be upon him) was making this journey while having sexual intercourse with his wife Khadijah.

Additionally, it is possible that Muhammad’s nighttime ascent to Heaven, al-Mi‘raj, was mediated by an hallucinogenic plant. Baqir Majlisi reports, “It is related from the Prophet that over each leaf and seed of the isfand plant an angel is appointed so that through its bark and roots and branches grief and sorcery are set aside.”[65] There is an Iranian folk-song about isfand.

“Our Prophet selected it,
‘Ali planted it, Fatima collected it
For Husayn and Hasan.
All who are born on Saturday,
On Sunday, or on Monday,
On Tuesday, or on Wednesday,
On Thursday, or on Friday;
Underground, on the ground;
Black-eyed, blue-eyed, crow-eyed, ewe-eyed;
All who have looked, all who have not;
Neighbor on left, neighbor on right;
Before the face, behind the back;
May the eye of the envious and of envy crack!”[66]

The Book of Plants by Abu Hanifa al-Dinawari (circa about 895 C.E.) states that harmel is discernible in two forms. One has leaves like the Egyptian willow and white fragrant flowers like those of jasmine. Sesame oil and Moringa seed oil become fragrant with this blossom. Its seed is a long capsule like that of Cassia. The other is called in Persian, isfand, and its capsule is round. Harmel contains the psychoactive compounds (harmine, harmaline, and tetrahydroharmine).[67]

In most ancient hunter-gatherer societies, women balanced the males supply of game with their collected harvest from the surrounding wilderness. Women therefore became the first to learn the secrets of plants, and plant propagation. This knowledge led to the development of agriculture, and the evolution from the animal totems of the hunter-gatherers to images of the Great Mother, who with proper worship produced her abundant harvest in the same way that women produced children. In various Mystery Cults, traditional ingestion of hallucinogenic plants allowed members the option of seeking a personal relationship with deity.

Interpretation of the Qur’an in the light of Sahaja Yoga was the topic of the first international conference of the Islamic Study Group in the city of Lucknow. Various Muslim scholars from around the globe dwelt on the divine powers of Nirmala Devi, who it is claimed rediscovered the magic of Sahaja Yoga. The members discussed the benefits of this form and how Muslims could benefit from it. Speaking on this occasion, Mr. Husain Top, a renowned Sufi saint from Turkey, said the seven heavens mentioned by the prophet were in fact seven “chakras” of consciousness. “God sees through man and he hears through man,” the Sufi saint said. Mr. Top explained how in the final stage of consciousness man is enveloped by the will of God and in this state he attains union with the Almighty and finds peace. [68] The human beloved becomes a witness (shahed), a Theophany of the Real.[69] Ibn Tamiya had remarked a practice that reflected the last of these views, noting that a mystic might kiss his or her beloved and say to him or her, "Thou art God.”[70] Abdelwalah Bouhdiba describes the mystical approach to sexuality in Sufism, “The body of a woman, therefore, is a microcosm of the masterly work of God. To lose oneself in it is to find oneself in God. To run over it is to continue the great book of Allah.” [71]

An eighteenth-century Gujarati text of the Satpanth Nizari Isma‘ilis tells of a renowned Isma‘ili and Sufi master imparting Tantric spiritual instruction to a Nath Siddha Jogi master. It includes both Islamic and Tantric terms, and demonstrates the intersection of these two traditions. A portion of this document has been published with a study by Dominique Sila Khan as “Conversation between Guru Hasan Kabiruddin and Jogi Kanipha: Tantra Revisited by the Isma‘ili Preachers.” [72]

Sometimes when the Divine Feminine is realized in all Her Splendor, She so transforms her devotees that their forms of worship are transformed also. Hence Islamic and Sufi groups arise that are considered heretical to mainstream Islamic and Sufi belief structures through attention and study of the feminine aspects of divinity. The concept that Allah is the feminine form of the Ultimate Reality is the inner secret of the most esoteric mysteries of Islam. Ibn ‘al-‘Arabi pronounced: “True divinity is female, and Makkah is the womb of the Earth.” Because he said the godhead was feminine, they accused Ibn al-‘Arabi of blasphemy. Allah commanded reverence for womankind in the Qur’an.[73] “Pay ye heed to Allah on whose bounty ye depend, and pay ye heed to womankind!”[74] Prophet Muhammad said that woman is the greatest treasure in the world. One of Sufism’s first saints, Rabi‘ah, is held with equal reverence as any male saint. In Chapter 9 of the Qur’an, At-Taubah, it is written: “Then Allah did send down His Sakinah (calmness, tranquility and reassurance, etc.) on the Messenger (Muhammad), and on the believers, and sent down forces (angels) . . .” Then in Sura 48 we find: “It is He who sent down the Sakinah into the hearts of the believers, that they might add faith to their faith.”

The Sakinah in Islam is a manifestation of the Divine Feminine, very similar to the Shekinah in the Hebrew tradition. Prophecies of the return of the Shekinah, which had left the Temple and city of Jerusalem in the days of Ezekiel, are repeated in Zechariah. The word is also used to describe the mystical Shekinah presence in the tabernacle. Shekinah in Hebrew is a feminine noun; it is interesting that Isaiah refers to the Shekinah using feminine pronouns.[75]

In Arabic, Barakah means blessing or Divine Grace. It is a feminine Arabic name. Barakah also carries the meaning of “soul power”, the “blessing”, “irradiation of sanctity”, or the “protective energy”, all of which constitute so many images of the celestial Femininity.

Some contemporary feminists have condemned Muslim men for forcing Muslim women to wear the veil. First, it must be made clear that the veil is a patriarchal cultural accretion that is not a rule of Islam. However, the veiling of women, suggests mystery and sacralization. The Prophet said of himself: “The Law (shari‘ah) is what I say; the Path (Tariqah) is what I do; and Knowledge (Haqiqah) is what I am.” The Law carries with it connotations of masculine action, while Knowledge carries with it a sense of feminine intuition. One can truly experience the Divine Feminine only through this Knowledge. Prophet Muhammad also said “Three things from your world have been made beloved to me: women, and perfume, and prayer the comfort of my eyes.” The great Shaykh Tosun Bayrak al-Jerrahi al- Halveti in his article “True Love”[76] writes, “The Prophet of Allah, when he tells of the things he was made to love, puts woman above man. He uses the word thalath, feminine three, not thalathah, masculine three, and yet in the same sentence there is the word tib – perfume, which is masculine. In Arabic grammar when it is said, for example, ‘Fatima and Zayd came,’ the verb is in the masculine form. Thus the Prophet has purposefully and ungrammatically given precedence to the female over the male. In addition to the first loved one being feminine, third loved one, salat, is also (grammatically) feminine. The pattern is repeated thus: Dhat (Essence) is feminine; Adam is masculine; Eve is feminine. It is the concept of trinity: man (masculine) is between two feminines. They are linked: Essence to man; man to woman; woman to Essence.”

Unfortunately, much of the sexual revelations of the Saints of Sufism have been repressed. We are only now becoming aware of the great extent of these teachings. The Muslim Mullah and scholar, Imam Suyuti, wrote at least nine known works on erotic techniques. Suyuti is considered one of latter day Islam’s greatest exoteric scholars. Most of his peers also wrote one or two works on the subject, some were quite prolific.[77] Ibn al-‘Arabi also wrote a book of erotic poetry titled Tarjuman al-ashwaq (The Interpreter of Desires) which has meaning on both the erotic level and the spiritual level at once. Ruzbihan Baqli, a great Sufi saint, wrote, “He poured me the wines of proximity; it was as though I was in that place like a bride in the presence of God. What took place after that cannot enter into expression. He graced me in a form that I cannot tell to any of God’s creatures, and he was unveiled and there manifested from him the lights of his beautiful attributes.”[78] Sufis have had to be very careful in their mystical descriptions of their encounters with the Divine Feminine, as Sufis have been tortured and martyred for their sayings and writings which offend the traditional patriarchal view of Islam.

Pagla Kanai, a Bengali Muslim poet in the nineteenth century, identified Fatima as “Mother Tara” or “Mother Tarini” and prayed to her in this passage that blends Islam and Saktism:

“O mother, Pagla Kanai, who is of no consequence cries for you with every breath;
please cast a little shadow of your feet on me;
O Mother, take me to your feet.
O Mother Tara, the redeemer of the world,
O Mother Tarini, you shall appear as the savior of Muslims when Israfil will blow his horn,
when everything will be reduced to water,
and when your father’s community will sink into water without a boat.”[79]

Pagla Kanai also compared Fatima to the goddess Kali and considered her more virtuous:

“Mother Kali is virtuous indeed—
she stood on her husband’s chest!
Did my gracious mother (Fatima) ever trample Ali?”[80]

The Prophet Muhammad never advocated celibacy. According to a hadith, “marriage is half the religion”; and in some Sufi orders, a student of Sufism cannot be considered for initiation until he or she is married. To know the Absolute, one must experience the primordial totality of the soul. Therefore, sexual union provides the Sufi with a glimpse of this Totality or Unity. The Prophet of Islam taught that when husband and wife look in each other’s eyes with love, their sins are forgiven. When they hold hands, good deeds are recorded for them. When they make love, they are surrounded by praying angels. One statement of the Prophet is that: “In the sexual act of each of you there is a sadaqa.”[81] The Prophet also stated, “Three things are counted inadequacies in a man. Firstly, meeting someone he would like to get to know, and taking leave of him before learning his name and his family. Secondly, rebuffing the generosity that another shows to him. And thirdly, going to his wife and having intercourse with her before talking to her and gaining her intimacy, (and) satisfying his need from her before she has satisfied her need from him.”

In other words, the Prophet stated that a proper Muslim man understands that the woman takes priority before the man in reaching orgasm. This statement of Muhammad is a clear indication that Islam (as was taught and practiced during Muhammad’s life) regarded women in the marriage bed as equal, if not superior, to men.

The Sufi and Exoteric legalist scholar, Imam Abu Hamid al-Ghazali (d. 505/1111), stated that, “Sex should begin with gentle words and kissing.” The scholar of both outward exoteric studies, and inward studies, Imam al-Zabidi adds, in his commentary on al-Ghazali: “This should include not only the cheeks and lips; and then he should caress the breasts and nipples, and every part of her body.” Regarding foreplay, Muhammad stated, “Not one of you should fall upon his wife like an animal; but let there first be a messenger between you.” “And what is that messenger?” they asked; and he replied, “Kisses and words.” In his Magnum Opus Encyclopedia of the Islamic Religious Sciences, the Ihya Ulum al-Din, Imam Abu Hamid al- Ghazali stated, “When he has come to his orgasm (inzal), he should wait for his wife until she comes to her orgasm likewise; for her climax may well come slowly. If he arouses her desire, and then sits back from her, this will hurt her, and any disparity in their orgasms will certainly produce a sense of estrangement. A simultaneous orgasm will be the most delightful for her, especially since her husband will be distracted by his own orgasm from her, and she will not therefore be afflicted by shyness.”[82] This book, the Ihya Ulum al-Din has been for over a thousand or so years the most popular work on the Islamic religious sciences, indeed it is a bestseller now in the Muslim world, and its sub-books have popular English translations even to-day.

Female-oriented religions are directly connected with birth and the body, nurturing, fecundity, nonviolence, wholeness, spirals, circles and the Underworld. Perhaps this is the profound insight that the Prophet Muhammad had when he said, “Paradise is found at the feet of the mother.” The secret Sufi understanding of this hadith is that the Arabic word for foot is the same word for the female pubic bone, suggesting that illumination can be found through sexual intercourse between two married Sufis in the station of Haqq. The great Sufi Sheikh, Ibn ‘Arabi, “practiced . . . the exaltation of sexual intercourse as a supreme method of realization,”[83] and transmitted his direct knowledge from Allah to fourteen women, eight of whom received this transmission in dreams.[84]

Christianity, through contact with Sufism, has awakened to the Divine Feminine, in the form of chivalry or courtly love, characterized by the cult of the “Lady” and by a no less particular devotion for the Virgin. The poetry of spiritualized Eros was passed along through the courtly love songs of the troubadours and the deliberately veiled symbolism of the alchemists. Patriarchal Christianity in the early Middle Ages condemned women as inferior and the cause of sin, and enforced the most repressive rules ever. It was only when the benign influence of Islam and Sufism began to make itself felt in Europe that Christendom began to ease up on its misogyny. The High Middle Ages of Europe arose from contact with Islamic civilization. Queen Eleanor of Aquitaine (1122-1204) was a key figure in this (and according to Idries Shah she was descended from Prophet Muhammad). At her Court of Love at Poitiers, she was a great patroness of the arts and encouraged the troubadours who sang of courtly love, that is, spiritualized Eros, which came from Sufism. She promoted the idea that real men loved and honored women, rather than fighting feudal wars or becoming monks.

After this, Western civilization began to soften toward women, and the veneration of Mary came to the forefront. However, “sacred sex” had to remain underground in Christianity and could only be detected in the veiled, symbolic language of the poets and the alchemists. The French troubadour Peire Vidal (d. 1205?) said in one of his poems: “I think I see God when I look on my lady nude.” He was put on trial and nearly burned at the stake. Sufis have often had to practice the art of taqiya (or concealment). That is, they practice the customs and religious practices of the people amongst whom they are living, in order not to be martyred by the prevailing traditionalists. The same became true for those who were privy to the arts of sacred sex during the Middle Ages. Many alchemical texts are actually manuals of coital practices to achieve Divine Awareness through sexual ecstasy. Books like the Perfumed Garden[85] were considered marginal in the Islamic world, the better-known corpus of sexual and erotic literature on its spiritual and worldly significance is, in general, un-translated.

An ongoing debate regarding the derivation of the name Allah is being waged among oriental scholars. To conclude this article, the author presents a sampling of the various claims asserted about the origin of the name “Allah” and the relation of these assertions to the Divine Feminine.

1.) Among the Qur’anic references to its 7th Century pagan milieu may be found mention of three goddesses, called daughters of Allah: AI-Lat, AI-‘Uzza and Manat; these are also known from earlier inscriptions in northern Arabia. Al-Lat (the Goddess) may have had a role subordinate to that of El (Ilah), as “daughter” rather than consort.[86]

2.) The gods mentioned in the Qur’an are all female deities: Al-Lat, al-Uzza and Manat, which represented the Sun, the planet Venus, and Fortune, respectively; at Makkah they were regarded as the daughters of Allah. As Allah meant “the god”, so Al-Lat means “the goddess”. [87]

3.) ‘Ali-ilah; the god; the supreme; the all-powerful; all-knowing; and totally unknowable; the predeterminer of everyone’s life destiny; chief of the gods; the special deity of the Quraysh; having three daughters: Al Uzzah (Venus), Manah (Destiny) and Alat; having the idol temple at Makkah under his name (House of Allah); the mate of Alat, the goddess of fate.[88]

4.) The Quraysh tribe into which Muhammad was born was particularly devoted to Allah, the moon god, and especially to Allah’s three daughters who were viewed as intercessors between the people and Allah . . . The worship of the three goddesses, Al-Lat, Al-Uzza, and Manat, played a significant role in the worship at the Ka’ba in Makkah. The first two daughters of Allah had names that were feminine forms of Allah.[89]

5.) Allah, the moon god was married to the sun goddess. Together they produce the three goddess (the daughters of Allah), Al-Lat, Al- Uzza and Manat. All of these ‘gods’ were viewed as being the top of the pantheon of Arab deities.[90]

6.) The shrine of the sacred stone in Makkah, formerly dedicated to the pre-Islamic Triple Goddess Manat, Al-Lat (Allah), and Al-Uzza, the ‘Old Woman’ was worshipped by Muhammad’s tribesmen the Koreshites. The stone was also called Kubaba, Kuba, or Kube, and has been linked with the name of Cybele (Kybela), the Great Mother of the Gods. The stone bore the emblem of the yoni, like the Black Stone worshipped by votaries of Artemis. . . . priests of the Ka’ba are still known as Sons of the Old Woman.[91]

7.) Lane’s Arabic-English Lexicon (which is based on classical Arabic dictionaries), says under the word Allah, while citing many linguistic authorities: “Allah ... is a proper name applied to the Being Who exists necessarily, by Himself, comprising all the attributes of perfection, a proper name denoting the true god ... the al being inseparable from it, not derived...” Thus according the Lane’s Arabic-English Lexicon, Allah is thus a proper name, not derived from anything, and the Al is inseparable from it. The word al-ilah (the god) is a different word.[92]

8.) In Lane’s Arabic-English Lexicon the words ilah (god) and Allah occur under the root A-L-H, but the word Al-lat is given under an entirely different root L-T. Therefore, “Al-lat” is not the feminine form of the word Allah (for in that case it would occur under the same root as for “Allah”), but is derived from a completely different root with a totally different meaning.[93]

9.) Allat, according to recent study of the complicated inspirational evidence, is believed to have been introduced into Arabia from Syria, and to have been the moon goddess of North Arabia. If this is the correct interpretation of her character, she corresponded to the moon deity of South Arabia, Almaqah, `Vadd, `Amm, or Sin as he was called, the difference being only the oppositeness of gender. Mount Sinai (the name being an Arabic feminine form of Sin) would then have been one of the centers of the worship of this northern moon goddess. Similarly, al-`Uzza is supposed to have come from Sinai, and to have been the goddess of the planet Venus. As the moon and the evening star are associated in the heavens, so too were Allat and al-`Uzza together in religious belief, and so too are the crescent and star conjoined on the flags of Arab countries today.[94]

10.) The ancient Greek historian Herodotos in the first volume of his historic work “Histories Apodexis”, line 131-132, refers to the religion of the Persians. He writes, “They sacrifice to the sun and the moon and the earth and the fire and the water and the winds. Only to those they sacrifice of old. In addition they learnt to sacrifice to Urania[95], too. They learnt it from the Assyrians and the Arabs. The Assyrians call Aphrodite Mylitta[96], the Arabs Alilat...”[97]

11.) It seems unlikely that the name Allah comes from al-ilaah “the God”, but rather from the Aramaic/Syriac alaha, meaning “God” or “the God”. The final “a” in the name Alaha was originally the definite article “the” and is regularly dropped when Syriac words and names are borrowed into Arabic. Middle-eastern Christianity used Alah and Alaha frequently, and it would have often been heard. However, in the Aramaic/Syriac language there are two different “a” vowels, one rather like the “a” in English “hat” and the other more like the vowel in “ought”. In the case of Alah, the first vowel was like “hat” and the second like “ought”. Arabic does not have a vowel like the one in “ought”, but it seems to have borrowed this vowel along with the word Alah. Those scholars who know Qur’anic Arabic, know that the second vowel in alla is unique; it occurs only in that one word in Arabic. Scholars believe that Jesus spoke mostly Aramaic, although sometimes he spoke Hebrew and he might have spoken Greek on some occasions. If Jesus spoke Aramaic, then he referred to God using basically the same word that is used in Arabic.[98]

12.) The word “Allah”, as a lot of other words, especially words of the religious sphere, was imported from the Syriac (Aramaic) language: “Alaha” - with three long a-vowels -, is the Aramaic word for the (Christian) unique God. The last (long) “a” characterizes the status absolutus in the Aramaic language and was duly omitted by the Arabs like case endings in the Arabic vernacular, whereas the understanding of the first syllable of “Alaha” as an article was a common misunderstanding like for instance in Al-Iskandar from Greek Alexandros etc. The doubling of the “L” is irrelevant, since the doubling sign is a very late invention of Arabic orthography, centuries after Muhammad.[99]

It is noteworthy that during the Zikrullahs of the Chadhiliyya Sufi Order, the dervishes chant the name of Allah in 4/4 (four quarter) time with three distinct vocalizations on beats one, two and three, with a rest on the fourth beat. On beat number one, they chant the first “A” of Allah. On beat number two, they chant “llah” of Allah. And on beat number three, they distinctly chant another “A” (pronouncing it exactly as the “A” chanted on the first beat). They repeat this throughout their Zikruallah, sometimes only vocalizing three staccato quarter notes in 4/4 (four quarter) time. This trinity of sounds mimics the trinity of man (masculine) between two feminines observed by Shaykh Tosun Bayrak al-Jerrahi al-Halveti in his article “True Love” as discussed earlier in this paper. Since the Chadhiliyya Sufi Order is centered in Cairo, it is not beyond the realm of conjecture that they obtained the Aramaic word for God from the Coptic Christians in the area.[100]

The Divine Feminine, while hidden and mysteriously woven throughout Sufism, nevertheless will not be denied, but will reveal Herself to those worthy of the knowledge. Is the Divine Feminine an aspect of Allah , the form by which Allah unveils Allah to human beings, the Ultimate Reality of Allah, the Dark Unmanifest cosmic womb from which Ya Nur (The Light) bursts forth?

Her nature is as fluid as the dominion of water, which is a symbol of the Divine Feminine. “It has a voice and can be silent, murmur gently when tranquil or range and roar when it is tempestuous. Water has many powers. It has the ability to refresh men and animals and to restore new life to dried out vegetation. It can heal and purify and also has the capacity to destroy. Water symbolizes the original fountain of life, which precedes all form and all creation. Many myths and legends are based on a concept of there being a primeval ocean or watery abyss that was the source of all life. In the Hebrew view of creation it is said that ‘the Spirit of God moved on the face of the Waters’ and that ‘the waters of the Torah’ are the life- giving waters of the sacred law. In the Qur’an it is said, ‘From the water we made every living thing’.”[101]

In the Dao-de jing of Lao-zi, the author writes, “The gateway of the mysterious female is called the root of Heaven and Earth. Though constantly flowing, it seems always to be present.”[102]

The waters flowing, from this gateway of the Divine Feminine, stream throughout Sufi thought and practice.

THE CENTRALITY OF THE DIVINE FEMININE IN SUFISM
http://home.earthlink.net/~drmljg/id8.html


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* I would like to express my gratitude to an individual who prefers to be known only by his initials “P.K.” for his fearless, dedicated and extensive exploration of the subject of the Divine Feminine.

[1] Rumi, Jalaluddin. The Mathnawi Jalaluddin Rumi. Trans. Reynold A. Nicholson. Gibb Memorial Trust, 2002 I:2437.

[2] Ali, Maulana Muhammad. Muhammad the Prophet. Lahore: 1924, p. 22

[3]. Syed, G. M. “Religion and Reality.”

G. M. Syed Institute of Social Sciences Sindh

http://sindhlink.net/saeen/religion/saeen-book2-chap4.htm

(1986).

[4] A Tantric term for vagina.

[5] Briffault, R. The Mothers: A Study of the Origins of Sentiments and Institutions (3 Volumes). London: George Allen & Unwin LTD, 1952.

[6] “Fatimah, Mary and the Divine Feminine in Islam”

Knowledge of Reality Magazine.

http://www.sol.com.au/kor/22_02.htm

(1996-2003).

[7] Qur’an. Sura 22:26-37.

[8] “The Black Stone: Dark Matter”

http://www.crystalinks.com/blackstone.html

[9] Ben-Jochannan, Yosef A.A. African Origins of Major "Western Religions. Black Classic Press, 1991.

Jackson, John G. Man, God and Civilization. Replica Books; Reprint edition, 2000.

[10] Taylor, Robert. “The Black Stone: The Nightside Tarot”

http://homepage.sunrise.ch/homepage/prkoenig/taylor1.htm

[11] Briffault, R. The Mothers: A Study of the Origins of Sentiments and Institutions (3 Volumes). London: George Allen & Unwin LTD, 1952.

[12] “The Acacia Tree and the Rites of Initiation”

http://www.acacialand.com/prima.html

[13] Taylor, Robert. “The Black Stone: The Nightside Tarot”

http://homepage.sunrise.ch/homepage/prkoenig/taylor1.htm

[14] “Ancient Abyssinia: Ancient Abyssinia: Saba”

http://www.geocities.com/CollegePark/Classroom/9912/ancientabyssinia. html

[15] According to the Scofield Bible, the word Almighty is a translation of the Hebrew El Shaddai, one of the names applied to God in the Old Testament. El means the "Strong One," and shad means "the breast, invariably used in Scripture for a woman's breast. Shaddai therefore means primarily 'the breasted.' The Divine therefore is 'Shaddai' because She is the nourisher, the strength- giver, and so, in a secondary sense, the satisfier, who pours Herself into believing lives.

[16] Izutsu, Toshihiko. The Key Philosophical Concepts in Sufism and Taoism – Ibn Arabi and Lao-Tzu. Ghuang-Tzu:Tokyo 1966.

[17] Qur’an. Sura 39:47.

[18] al-Misri, Ahmad ibn Naqib. Reliance of the Traveller: A Classic Manual of Islamic Sacred Law (Umdat al-salik). Trans. Shaykh Nuh Ha Mim Keller. Amana Publications, 1994.

[19] al-‘Arabi, Ibn. Wisdom of the Prophets (Fusus Al Hikam). Taj Publishers, 1994.

[20] Brown, Dan. The Da Vinci Code. Doubleday, 2003.

[21] Starbird, Margaret. The Woman With the Alabaster Jar: Mary Magdalen and the Holy Grail. Bear & Co., 1993.

[22] . Margaret Starbird holds a master's degree in comparative literature from the University of Maryland and has studied at the Christian Albrechts University in Kiel, Germany, and at Vanderbilt Divinity School in Nashville.

[23] For those who feel that many of the assumptions drawn by the authors of Holy Blood, Holy Grail have been since disproved and believe the authors’ sources are questionable, The Messianic Legacy also by Baigent explains more fully the information used to deduce the premises put forward in Holy Blood, Holy Grail. It is based on other published works by scholars and authorities on the interpretations of the Dead Sea Scrolls.

[24] Goldziher, Ignaz . Muhammedanische Studien 2. Halle, 1989, p. 300; as cited in:

Women of Sufism: A Hidden Treasure: Writings and Stories of Mystic Poets, Scholars & Saints. Selected and Introduced by Camille Adams Helminski. Boston: Shambhala, 2003.

[25] The Ghulat being customarily judged Islamic (and usually Shi’a) extremists who go to extremes in exalting a person or persons to the extent of raising him or them above the ranks of ordinary human beings.

[26] Adjarian, H. “Gyoran et Thoumaris.” Translated into French by Frédéric Macler. Revue de L’Histoire des Religion 93, no. 3 (May – June 1926): 294-307.

[27] “Qiyamat-i Qubra in Alamut”

F.I.E.L.D. First Ismaili Electronic Library and Database

http://ismaili.net/histoire/history06/history620.html

[28] Tadhkira’i A’la, (Ahl-i Haqq Creation Story) as found in “The Truth-Worshippers of Kurdistan: Ahl-i Haqq Texts” edited in the original Persian and analyzed by W. Ivanow, Leiden, Holland: E. J. Brill, 1953.

[29] Tadhkira’i A’la, (Ahl-I Haqq Creation Story) as found in “The Truth-Worshippers of Kurdistan: Ahl-i Haqq Texts” edited in the original Persian and analyzed by W. Ivanow, Leiden, Holland: E. J. Brill, 1953.

[30] “Yarsanism”

Religions in Kurdistan

Sources: The Kurds: A Concise Handbook, by Dr. M. R. Izady, Department of Near Eastern Languages and Civilizations, Harvard University, USA, 1992.

http://www.kurdish.com/kurdistan/religion/yarsan.htm

(1997-99).

[31] The Hebrew word, Kabbalah from the verb root k-b-l, “to receive,” means literally, “oral received tradition.”

[32] Fortune, Dion. The Mystical Qabalah. Maine: Samuel Weiser, Inc., 1986.

[33] Schäfer, Peter. Mirror of His Beauty: Feminine Images of God from the Bible to the Early Kabbala. Princeton University Press, 2003.

[34] “Islam and the Divine Feminine”

peNkaLai katalikkirên

http://www.penkatali.org/feminine.html

[35] Armstrong, Karen. A History of God. Ballantine Books, 1993.

[36] Baker, Denise Nowakowski, Julian of Norwich's Showings: From Vision to Book, Princeton: Princeton University Press, 1994, 116.

[37] “Jesus of Nazareth”

GNOSTIC SOPHIA

Book of Jesus Volume I

Chapter 13

http://www.holyorderofmans.org/Jesus-of-Nazareth/13- gnostic_sophia.htm

[38] “Knowledge of Reality Magazine”

Issue # 22

http://www.sol.com.au/kor/kor_22.htm

[39] Bakhtiar, Laleh. Introduction. Shariati, Dr. Ali. Fatima is Fatima. Tehran: The Shariati Foundation.

[40] Bakhtiar, Laleh. Sufi: Expressions of the Mystic Quest. New York: Avon Books, 1976, p. 23.

[41] Related by Hussein Ibn Alala.

[42] W.H, Sister. “Al-Rahman”

Introduction to Islam

http://www.quran-islam.org/227.html

[43] Twinch, Cecilia. “The Beauty of Oneness witnessed in the emptiness of the heart”

Delivered at the MIAS Symposium on Retreat Berkeley, October 1997

The Muhyiddin Ibn ‘Arabi Society

http://www.ibnarabisociety.org/twinch.html

[44] Wisdom of the Prophets, (extracts from Ibn Arabi's Fusus al- hikam translated into the French by Titus Burckhardt and into the English by Angela Culme-Seymour, Beshara Publications 1974, p. 69.

[45] Qur’an. Sura 7:54.

[46] Duinn, An Doctuir, An t-Athair Sean O. “Lectures at the Holy Well”

Castlemagner Historical Society

http://www.iol.ie/~edmo/lectures.html

[47] The hadith qudsi are hadiths in which the Prophet says that Allah says so and so. The meaning of the these hadith was revealed to the Prophet but he put them in his own words, unlike the Qur’an which is the word of Almighty Allah and the Prophet conveyed it exactly as it was revealed to him.

[48] Ackroyd, Eric. A Dictionary Of Dream Symbols: With An Introduction To Dream Psychology. Blandford Press, 1993.

[49] Briffault, R. The Mothers: A Study of the Origins of Sentiments and Institutions (3 Volumes). London: George Allen & Unwin LTD, 1952.

[50] Kali makes her “official” debut in the Devi-Mahatmya, where she is said to have emanated from the brow of Goddess Durga (slayer of demons) during one of the battles between the divine and anti-divine forces. Etymologically Durga's name means "Beyond Reach". She is thus an echo of the woman warrior's fierce virginal autonomy. In this context Kali is considered the “forceful” form of the great goddess Durga.

“Mother Goddess as Kali - The Feminine Force in Indian Art” Article of the Month - August 2000

Exotic India – The One Stop Shop for Indian Arts http://www.exoticindiaart.com/kali.htm.

[51] “art in the twenty-first century”

art:21

Shahzia Sikander

Biography

http://www.pbs.org/art21/artists/sikander/

[52] Muzaffereddin, Al-Hajj Shaikh, and Shems Friedlander. Ninety- Nine Names of Allah: The Beautiful Names. New York: Perennial Library, Harper Colophon Books, 1978.

[53] Naddair, Kaledon. Keltic Folk & Faerie Tales: Their Hidden Meaning Explored. Century.

[54] “Neo-Shamanists and Pagans Today P3: From N. Pennick to Celtic/Northern Literature”

Sociology of the Esoteric and Science News, June 28, 2003

http://mailbox.univie.ac.at/~muehleb9/neosh3.html

[55] Jones, Leslie Ellen. Druid-Shaman-Priest: Metaphors of Celtic Paganism. Hisarlik Press, 1998.

[56] Margaret Locke; Interview. Capra, Fritjof. Uncommon Wisdom: Conversations With Remarkable People. Simon & Schuster, 1988.

[57] “Hunters: Spiritual Life”

Message from the Museum Directors, Illinois State Museum

http://www.museum.state.il.us/exhibits/changing/journey/hunters- spiritual.html

[58] Dr. Adrienne Momi and Dr. Rashid Ergener “Anatolia Land of Mother Goddess”

http://www.mythic-travel.com/about.htm

[59] “The Return of Lilith Reintegration, the Dark Feminine, and Sufi Islam” http://www.penkatali.org/lilith.html

[60] From the hadith collection of Imam al-Bukhari.

[61] Rumi, Jalaluddin. The Mathnawi Jalaluddin Rumi. Trans. Reynold A. Nicholson.

Gibb Memorial Trust, 2002, V:701.

[62] “Interview with a Quantum Tantrik”

http://www.quantumtantra.com/interview.html

[63] Ji, Shri Aghori. “What is Tantra? Part 1: The Basic of Tantrism”

Hinduism, What You Need To Know About

http://hinduism.about.com/library/weekly/aa082501a.htm

[64]‘Iraqi, Fakhruddin. Divine Flashes. Trans. and Intro. William Chittick and Peter

Lamborn Wilson, New York, Paulist Press, 1982, p. 98.

[65] Rudgley, Richard. Essential Substances: A Cultural History of Intoxicants in Society. Ed. John Urda. Kodansha International; Reprint edition (August 1995).

[66] This song was brought to my attention by Mr. Frederick R. Dannaway.

[67] “HARMEL AND YAGE (Notes taken from a thesis on soma, moly, yage and other psychotropic drugs)”

Source: Flattery, David. Haoma and Harmaline: The Botanical Identity of the Sacred Hallucinogen "Somo" and Its Legacy in Religion, Language, and Middle Eastern Folklore. University of California Press, May 1989.

http://www.iras.ucalgary.ca/~volk/sylvia/Haoma.htm

[68] Article The Hindustan Times 9 Feb. 1998.

[69] Wilson, Peter Lamborn. Sacred Drift: Essays on the Margins of Islam. San Francisco: City Light Books, 1993, 60-61.

[70] Taymiya, Ibn. Al-Radd ‘ala Ibn ‘Arabi wa-l-Sufiya. p. 56; cited by Ritter (Meer, pp. 476-77)

[71] Bouhdiba, Abdelwahab. Sexuality in Islam London. Routledge & Kegan Paul plc, 1985, p. 135.

[72] Khan, Dominique Sila. "Conversation between Guru Hasan Kabiruddin and Jogi Kanipha: Tantra Revisited by the Isma‘ili Preachers." Tantra in Practice. Ed. David Gordon White. U.K. Delhi, Motilal Banarsidass: 2001.

[73] Qur’an. Sura 4:1.

[74] Qur’an, Sura: Nisa, The Message of the Qur’an: Presented in Perspective by Hashim Amir-Ali, Charles E. Tuttle Company, Rutland, Vermont & Tokyo, Japan, 1974.

[75] Isaiah 51:9 and 10, and its context the pronouns are feminine. In verse 10 the KJV uses Thou and It to refer to the Shekinah. Both pronouns are feminine in Hebrew. The Qumran text makes the feminine form certain, literally feminine "You She" translated in KJV "Thou It."

[76] Bayrak al-Jerrahi al-Halveti, Shaykh Tosun. “True Love”

http://www.crescentlife.com/spirituality/true_love.htm

[77] S, Mr. Kamal. “Islam and Sacred Sexuality”

http://www.gaia-web.org/gaia-wicca/philosophy/sexuality/islam.html

[78] Baqli, Shaikh Ruzbihan. The Unveiling of Secrets: Diary of a Sufi Master (original title: Kashf al

-asrar) Trans. Ernst, C. W., Chapel Hill, N.C., 1997, p. 54.

[79] Tara is a Tantric Sakti goddess (mahavidya), one of the best- loved manifestations of Sakti for Tantric practitioners, and as such she has appealed to the hearts of Bengali Muslims as much as the Prophet's beloved daughter Fatima.

[80] Roy, Asim. The Islamic Syncretic Tradition in Bengal. Princeton University Press, 1984, p. 94-95.

[81] Sadaqa, in Arabic, is a form of Worship defined primarily as a charitable gift; the implication here is that the sexual act is a gift. Second, Sadaqa is an act of worship, a rite.

[82] al-Ghazzali, Imam. Ihya Ulum Id-Deen. Trans. Maulana Fazlul- Karim. Islamic Book Services India.

[83] Wilson, Peter Lamborn. Sacred Drift: Essays on the Margins of Islam. San Francisco: City Light Books, 1993.

[84] Addas, Claude. Ibn ‘Arabi, Ou La quête du Soufre Rouge. Paris: Gallimard, 1989.

[85] Nafzawi, Umar Ibn Muhammad. The Perfumed Garden of the Cheikh Nefzaoui: A Manual of Arabian Erotology. Trans. Richard Francis Burton. New American Library, 1999.

[86] “Arabian Religions.” Encyclopedia Britannica: 15th edition, 1979, p.1057.

[87] Guilaume, Alfred. Islam. Pelican, 1956, p. 6-7.

[88] Afshari, M. J. Is Allah The Same God As The God Of The Bible?

[89] Morey, Robert A. Islamic Invasion. Christian Scholars Press, 2001.

[90] Mercatante, Anthony S. The Facts on File Encyclopedia of World Mythology and Legend. Facts on File, Inc., 1989.

[91] Rootswoman. “Re: Before Allah ...was the Mother”

New Reasoning Forum - New Rastafari Speaks Board

[92] Lane, Edward William. Arabic English Lexicon. Intl Book Centre; Reprint edition, 1984.

[93] Lane, Edward William. Arabic English Lexicon. Intl Book Centre; Reprint edition, 1984.

[94] Finegan, Jack. The Archeology Of World Religions. Princeton University Press, 1952, p. 482-485, 492.

[95] Urania = The Celestial One, i.e. Aphrodite.

[96] Assyrian: Bilit

[97] Heger, Christoph.

Newsgroups: soc.religion.islam

Subject: Re: How About That Moon God?

Date: Wed Mar 25 18:59:38 EST 1998

[98] The Origin of the name "Allah"

http://answering-islam.org/Quran/Sources/alaha.html

[99] Heger, Christoph.

Newsgroups: soc.religion.islam

Subject: Re: How About That Moon God?

Date: Wed Mar 25 18:59:38 EST 1998

[100] La Chadhiliyya: Sufi Chants from Cairo Institut Du Monde Arabe

Audio CD (November 16, 1999)

ASIN: B000034D5I

[101] “The Symbolic Meaning of Water”

The Active Birth Centre

http://www.activebirthpools.com/symbolic.html

[102] “Passages on Feminine Power”

From the Dao-de jing of Lao-zi

Trans. Randall Nadeau, Trinity University

www.trinity.edu/rnadeau/Asian%20Religions/Lecture%