Man gambles away daughter in India

Indian man gambles daughter away
Posted September 20, 2009 19:00:00

A father in eastern India gave away his teenage daughter to a fellow gambler after he lost a card game, with police launching a hunt to retrieve the girl.

Ismail Sheikh, from a village in West Bengal, used his 18-year-old daughter as a stake after he lost all his money, The Times of India said on Sunday (local time).

"Ismail lost the game again and Mustafa walked away with the girl," said Satyajit Bandhopadhyay, a senior police officer investigating the case.

The girl protested but the victorious Mustafa dragged her out of the village, the report said.

Family members were quoted as saying the father was a compulsive gambler with a drink problem and they had thrown him out the house after losing the teenager.

Gambling is illegal in India but thousands of underground dens operate, attracting poor villagers who hope to make a quick buck.

- AFP

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Naturally, children are seeking guardianship from the parents (and adults as a whole). It is a lot to ask of a child to fend for his or herself, and it is more to ask of a child to fend for his or herself against those who are supposed to exercise the roles of guardians, by birth. The reality of this story is, obviously, quite alarming. What I would tell our youth in Al-Islam (because apparently those men possessed muslim names, and though I am not their judge, nor the judge of muslims, for only Allah can truly judge us), would be to learn the truth of the Kalima of Allah in the Quranul Kareem and the "Truth" of the Kitab (and not the falsehood in it) and all pertinent knowledge of the hadiths and fiqh...so that they may possess discernment. The ability to discern truth from error; good from bad; right from wrong is important. Being leaders or parents is like taking a "trust" or amanat...and again I don't know the truth about the daughter or the father (like what is their natures and characters), but, that apparently gambling is wrong in Al-Islam and that the trust in which the father was entrusted to care for her was quite, evidently, breached. If someone tells you anything in deen, then, ask them what and where is the source of this knowledge (Where does it say that?). And if they cannot provide a valid source, then, perhaps what has been said can be considered invalid until the sources are confirmed as "Truth".

The Attributes and Names
of the Ranks and Stations of the Nafs
in its Striving and Elevation

A Translation of a Classic Text

by Mahmoud Mostafa

As has been made clear to us previously, there are three primary enemies and causes of destruction and misguidance for humanity:

1. The desires of the ego (Hawa Al Nafs). Also known as the hidden lust. This is the first and most dangerous of the enemies for through its existence the other two enemies exist and without it there is no existence to the inner enemies of the Nafs. This enemy is inside the very essence of the human being, i.e. in his nafs, in the left half and is inspired to transgression (Fujur). It is the opposite of the right side of the soul that is inspired to consciousness (Taqwah).

The transgression of the nafs is contained in its desires and its desires mean its lust for immortality (Me!) and sovereignty (boundless greed and covetousness). This enemy is the main cause of the self-oppression of humanity. This oppression leads to either denial and polytheism or to misguidance, disobedience, and sins. There is no remedy for these two desires except through constantly reminding the nafs of its mortality and the certainty of death.

"Verily, the Nafs commands to harm except for those upon whom my Lord has mercy" (Yusuf-53)

2. The desire for the ornaments of the world (Shahwat Al Dunia). This is the second enemy but it is outside of the human being's essence. It is the weapon of Iblis that he displays before the lustful eyes of the ego's desire. Thus he makes it like a mirror that attracts the nafs and seduces it so that it stirs and moves toward inequity and attachment to its desires and the love of the material world that leads it to drown in the world's false and perishing ocean.

The only remedy for this desire is to become aware and certain of the fleeting nature of this world and of the necessity of losing one's attachment to it. It is to know the world for the temporary abode and place of trial and test that it is. It is to understand that this world is part of a continuum; before it was the abode of the atom (Dar Al Zhar) and after it will come other stages that are the world of the Isthmus (Alam Al Barzakh). The desires of the world are five as explained in the Quran:

"The love of desires has been made beautiful to people; for women, offspring, gold and silver, beautiful horses and cattle, and cultivation." (Al Imran-14)

3. Satan (Aoudhubillahi) is the third enemy (Shaytan Al Rajeem). He is also external to the human being's essence. His role is to seduce, mislead, and make beautiful all that is false and forbidden and repugnant in this world in order to cause the nafs to become attached to these things through its desires. He has no means other than to embellish and tempt the ego and no weapon except to energize and stir the two inner desires of the ego, the "Me" and "Greed" so that the human being will inflate himself and in turn increase his separation. In this way Satan leads the human being to either denial and polytheism or to disobedience and sins. There is no remedy or prevention for this other than the constant remembrance and seeking refuge in Allah and in putting one's trust in Him.

"Verily, Satan (Aoudhubillahi) is your enemy so take him as your enemy." (Fatir-6)

The ascent or descent of the Nafs depends on the degree of remedy and protection from these three enemies. So the Nafs either ascends to the station of "…the most beautiful station." Or it may descend to the station of "…the lowest of the low."

The Quran mentions five levels for the human soul. The basic level is the one in which we are born which is called the Blaming Self (Nafs Al Lawwama). If it is neglected and left to its whims and desires it will descend to the station of the Commanding Self (Nafs Al Ammara). And if it is developed and cared for through effort and resistance to its desires it will, God willing, ascend to the highest levels of closeness, contentment, and love for Allah and His Prophet. These higher levels are three, the first one above the Blaming Self is the Secure Self (Nafs Al Muttma'ina), followed by the Content Self (Nafs Al Radiyah), and finally to the Gratified Self (Nafs Al Mardiyyah) and that is the self that reaches its natural place and station which is "…the most beautiful station."

The Gnostics (Arifun) have detailed and explained this matter and made it easy for the Muslim to know it and act upon it thus making immunity and remedy easy. They made the levels seven in number within the scope of the five mentioned in the Quran.

1. The Commanding Self (Nafs Al Ammara).

The remembrance that is appropriate for its treatment is La Illah Illa Allah (There is no god except God). It is the lowest level of the self and the worst. In it is found extreme desire and lust for immortality and sovereignty. Thus it is attached to the worst of characteristics from which we have been warned by Allah and His Prophet. For example self-admiration, arrogance and pride, hardness of the heart, oppression of creatures, love for exposing the faults of others, lying, gossip, back-biting, envy, jealousy, criticism, undeserved self-praise, bitterness, attachment to what belongs to others even if it possesses what is better, lack of contentment, constant complaining, lack of gratitude, blindness to its blessings, wishing for increase without effort, extreme selfishness, greed and covetousness that knows no limit, love of control, and love of self and its desires, hatred for those who criticize it even if it is for its own good and love for those who praise it even if it is in hypocrisy, rejection of advice and counsel, and only talking about itself.

This Commanding Self is generally divided into two levels:

The Animal Self (Nafs Al Hayawaniyyah); this is the self that runs after sensual desires and material possessions without regard for right or wrong, justice or inequity, lawful or unlawful. It is drowned in the pleasures of possessions, sex, and adornments. It is characterized by lewdness, evil, and lack of humanity. It abhors religion and loves itself selfishly. It knows neither fullness, nor humility, nor thankfulness, nor honor, nor manners.

The Satanic (Aoudhubillahi) Self (Nafs Al Iblissiyyah); is even lower than the Animal Self because its love for itself has taken it to the stage where it competes with Allah in His divinity and lordship. "I am your lord supreme…" as Pharaoh proclaimed, and "I am better than him…" as Iblis contended.

The Commanding Self is the one with the ill heart. If the heart is not healed, the nafs continues in its ways until the heart is blinded and then it is finally sealed.

The root of this level of the self is that it's convinced that it is perfect and that others are flawed and that everyone will die but it will remain immortal. It got its name because of its constant demands and its numerous calls to satisfy its desires. So it demands a thing and before it attains it, it demands another thing and so on without end. The human in this state is the friend and beloved of Satan and the enemy of the Merciful. "Except those upon whom Allah shows mercy."

2. The Blaming Self (Nafs Al Lawwama)

Its healing remembrance is Allah (God). This is the self in its original state of birth into the world as Allah says, "By the One who brought the self to equilibrium inspiring it with its transgression and its consciousness." (Shams-7:8)

This is the self that has been touched by Allah's Mercy so that when it commits a sin or falls into disobedience, it blames itself and turns to forgiveness and repents to its Sustainer. Then it holds on to obedience until it slips back into sin then it turns to forgiveness and repentance and so on.

It has grasped what the Prophet said, "All humans are prone to sin and the best sinners are those who repent."

It is a self that is in constant fluctuation between obedience and disobedience. One time it is heedless and falls and another it is aware and resists.

This is the natural station which we start from at birth and from there we descend or ascend. Its sign is the fluctuation between the characteristics of the people of this world and the people of the next world. It is not in the same evil condition as the Commanding Self but the two desires of immortality and sovereignty are still active in it although in a much reduced or weakened condition. This is the first stage of salvation for the self and the first step toward its purification and success.

3. The Inspired Self (Nafs Al Mulhamah).

Its remembrance is Hu (The Divine Pronoun HE). This is the self that has ascended through effort and commitment to its true way from the station of the Blaming Self to the station of the self that is constantly seeking forgiveness and repentance regardless of its guilt or innocence. This is due to its certainty that the root of its attributes is imperfection, fault, weakness and incompletion.

At this level the self is inspired with the early stages of love for good wholesome deeds (Amal Saleh), and for the Quran and Traditions of the Prophet. It is also inspired with love of remembrance (Zhikr) and to seeking forgiveness (Istighfar) and to correcting its intentions (Niyyah) and renewing its repentance (Tawbah).

This is the last level of danger for the self for it is still vulnerable to descending to the lower stages of Blame and Commanding. At this stage the two desires for immortality and sovereignty are dormant except in passing thoughts.

4. The Secure Self ((Nafs Al Muttma'ina)

Its remembrance is Haqq (Truth). It is the self that has ascended to the first station of development and the ladders of light toward intimacy, contentment and love for Allah. Its refinement is attained through increasing commitment and honest and sincere fulfillment of its obligations with respect to the true way in all its aspects particularly with respect to human relationships and conduct before acts of worship as the Prophet said, "The Way (Deen) is in conduct," and, "The best of you in character is the best in faith."

The Secure Self has entered the pathways, methods and means of protection and healing through self-accounting, resistance, striving, and devotion. These efforts bear the fruit of certainty in the truth that Allah alone is the Actor. He is the cause and motivator of everything for there is no god but Him and no Lord but Him. And that Allah in all of his actions is merciful and generous. He knows the best interests of the self. This certainty leads to confidence in Allah. It leads to confidence in His mercy and generosity. The self becomes confident that what is with Allah is better and more enduring than whatever is in its possession or in the possession of others. In this way it reaches complete confidence in its Lord; He is the one who knows what is best for it and He is the best of Sustainers (Rabb) and the best of Trustees (Wakeel). So the self becomes secure and ceases to occupy itself with anything other than what it has reached confidence in, that is its Lord Allah.

The self in this station expands in its capacity beyond efforts and devotions toward repentance. Once it is secure with Allah it occupies itself with additional stations such as hope (Rajaa') and fear (Khawf) and trust in Him (Tawwakul). In this station the Secure Self is in constant remembrance of Allah both on the tongue and in the heart.

"Is it not through remembrance of Allah that hearts become secure?" (Raad-28)

This is the first level of completion (Kamal) of the self. The heart begins to shine with the light of consciousness. The ego's power begins to shrink so that purity, refinement, clarity, and light dominate the heart so that it becomes the Secure Self. In this station the desires of immortality and sovereignty become completely veiled and they are returned to their true owner who is Allah. Now the self begins to show its true attributes that were previously hidden; these are the attributes of servanthood (Ubudiyyah), helplessness ('Ajz), humility (Zhull), poverty (Faqr), need (Ihtiyaj), and annihilation (Fana').

5. The Content Self (Nafs Al Radiyah).

"Return to your Lord content…" (Fajr-28)

Its remembrance is Hayy (Living). As the Secure Self ascends to its Lord the lights of the heart increase and fill the entire body transforming the sensual desires of the ego to the desire for what the Prophet brought in the Quran and Traditions. Its desires are now solely for these things and it is totally content with its Lord. Now hardship and ease are the same to it as are harm and benefit, and withholding and giving because it has become certain after becoming secure that every action and deed is from Allah alone; He is its Master, Sovereign, and Creator. He is the one who grants it Mercy and Compassion. He is the one who is Tender and Benevolent toward it. Everything that is from its Beloved is accepted by it and it is content with it. It is content with whatever Allah wishes to do with it.

At this level the self's creed is that if it is tried it is patient, and if it is given it is thankful, and if it is deprived it is accepting, and if it is wronged it is forgiving. It has now become the self with a wholesome and sound heart. It fluctuates in all its states between trust (Tawwakul) and relegation (Tafweed), and contentment (Ridah) and surrender (Tassleem) to Allah. The characteristic of this self is constant cheerfulness, gratitude, and thankfulness no matter what happens.

This is the second stage of the Complete Self (Nafs Al Kamilah), which is the station of servanthood. By ascending to this level the Content Self has entered into the first stage of "…the most beautiful station." This station is connected to the station above it.

6. The Gratified Self (Nafs Al Mardiyyah).

"Return to your Lord Content and Gratified." (Fajr-28)

Its remembrance is Qayyum (Self-Subsistent). At this stage the self is not only content with its Lord it is also gratified by Him.

"Allah is content with them and they are content with Him." (Bayyinah-8)

The Prophet was asked "When shall we attain Allah's contentment with us?" he replied, "When you are content with your Lord."

At this stage the light of the heart is completed. The heart advances from wholesomeness (Qalb Saleem) to a heart that is in total awe (Khashiyah) of Allah, constantly inclined (Muneeb) toward Him, imbued with modesty (Hayaa') toward Him in every condition.

"Whoever is secretly in awe of the Merciful and comes to Him with a sound heart. Enter it in peace! This is the day of immortality. In it they shall have whatever they wish, and with Us is more." (Qaf-33:35)

The folk of this station are the people of witnessing of the manifestations of the actions of the names of Allah (Mushahadat Tajalliyyat Afa'al Allah). Their witnessing in their hearts to the manifestations of Allah's power results in their awe in the face of Allah's greatness and majesty in all of His actions that are essentially the manifestations of His names. The folk of this station are also gifted with unveiling and miracles to enable them to call people to the love of Allah. These miracles are essentially for those who deny and reject the truth but who are at the same time called to Allah. So He sends to them miracles through the folk of this station so that the egos of these people will submit to these miracles and thus return through Allah back to the path of Allah. For when Allah loves one of His servants He seeks Him and calls him to Him. If once called the servant responds then he is brought near otherwise Allah seeks him through trials, or through miracles. For Allah's command must come to be and is utterly irresistible.

This station is the last of the stations of faith (Iman) and through it the self enters the presence of the station of "…the most beautiful station" (Ihsan) which is the goal and desire of the heart of every servant.

7. The Complete Self (Nafs Al Kamilah).

Also known as the Self of Light (Nafs Al Nuraniyyah), the Muhammadan Self (Nafs Al Muhammadiyyah), and the Loving Self (Nafs Al Muhibbah).

"Allah will bring folk whom He loves and who love Him; they will be humble towards the faithful and stern toward the deniers. They shall strive in the way of Allah and will not fear any blame from the blamers. This is the favor of Allah that He grants whomever He wishes among His servants. Allah is All-Encompassing and All-Knowing." (Maa'idah-54)

"Then follow me and Allah will love you and forgive your sins. Allah is the Forgiving and Merciful." (Al Imran-31)

Its outer remembrance is Qahhar (Compelling) and its inner remembrance is Wadud (Loving). This is the station of the completeness of servanthood to Allah through the completeness of following the teachings of His beloved, Muhammad, peace be upon him. The one who reaches this station is blessed with knowing the complete love of Allah for him and for His Prophet.

This is the Station of Beauty (Maqam Al Ihsan) and it is above all the stations of faith that preceded it. In this station the servant has completely attained the level of "…the most beautiful station." And so enters into the light of His beloved, the Chosen, in the station of "Two bow's lengths or nearer." in the footsteps of the beloved, Muhammad, peace be upon him.

It is the final level in the stations of the self. This station has no end to its ascension and refinement. The people of this station have nothing in their hearts but the love of Allah and His Messenger and those who are loved by Allah and His Messenger. At this level the Completed Self becomes the mirror of the light of the essential Prophetic Muhammadan self so that it attains the complete attributes of love and servanthood. In this station the self enjoys the lights of manifestation of the Attributes and Essence of Allah (Tajaliyat Al Siffat wa Al Zhat Al Illahiyyah) so that it fluctuates in the lights of bliss in all its stations and states. It is an angelic self of light (?) inside human bodies. The truth is that it is selfless; it has no choice and if given a choice it would chose only what Allah loves and is pleased with. If it is asked whether it is receiving or deprived it would not know because love has overpowered it and so it is totally unoccupied with causes. It is annihilated through love (Hubb), fascination (Walah), and passion (Ishq) into the light of the beauty of the essence of the Lord of causes who is its Beloved and Protector. The people of this station are the people of Divine Love and Passion. They are the people who follow the true footsteps of Muhammad.

They are busy with their love and worship of the Truth and are not distracted by creation except to fulfill their obligations. And since they have become a mirror of the Muhammadan light they are constantly in the Prophetic Presence. All their motions, stillness, words, and deeds are from Allah, through Him, to Him. All of their hearts follow the Beloved and Elect, peace be upon him because they have come to know through Allah that he (the Prophet) is the first beloved, the first light that prostrates, worships, and serves Him. Whoever of the lovers obeys him, and loves him, and models his example in character, deeds, and worship, gains the love of Allah.

The likes of these folk are the servants of Allah who have been brought near (Muqarrabun) and have been selected and have gained certainty that their first obligation, after servanthood, is to love Allah and His Messenger. This is while keeping the Law, and upholding its tenets. They are leaders of religious knowledge and they are lights of gnosis in Truth. Through the lights of their hearts the hearts of those around them are illuminated, and through their remembrance mercy descends. They have all they desire and they only desire love of Allah and His Messenger. They do not seek this world, nor are they occupied by the next world. All their concern is intimacy with Allah, to hear from Him, to be near Him for they regard even a moment of separation as torment greater than Hell.

"Truly, the God-conscious ones are in gardens and rivers, in a place of truth in the presence of an Able Sovereign" (Qamar 54:55)

The End.

{Inna lillahi wa inna illahi rajeum. Allah (swt) is responsible for the "Truth" in it, and may He (swt) be refuge from shaitans and any false in it. Allahumma Ameen.}

Building can get outta control. One must measure even about how much to build. From twisting motorized skyscrapers that change shapes to the world's tallest...men have loved the idea of out doing each other.

Wall Designs

Interior wall designs for like a Masjid, Mosque, Madrasa or Islamic Orphanage. I will add to this as content as I progress, insha Allah.

Star Rosettes

This is another work in progress post. I will articulate reflection upon this (other than the images) later, perhaps.

Illumination of our hearts, minds, souls, faces, lives, & graves in Al-Islam

The graphic pic says "Tumba Illuminationem est da Allah" Tumba Illuminationem est" is ancient Latin for "Tomb Illumination is", however, "est" in modern Italian means "east" and "da" in modern Italian means "by" or "from". There was a dua that requested of Allah (swt) the illumination of the suppliants grave. I thought to myself that I had never considered such a wonderful request. I had never thought of this. Illumination of one's grave? Wow. Of course, not everyone is going to be buried like Shah Jahan and Mumtaz Mahal at the Taj Mahal in India, but, there are deeds that we can do to illuminate our graves, faces, minds, souls, hearts and lives far more than the white marble that adorns the Taj Mahal.
Of course, those acts and deeds, include worship, fasting, charity, tauhid, dhikr, hajj, seeking knowledge for the pleasure of Allah (swt), etc. Just look at the real life example of an illuminated grave that we can bear witness to in our own lives, though we do not literally see the unseen grave. It is the tomb of Nabi Muhammad (infinite saws) in Masjidul Munawarrah in Medina, Saudi. This is an example of a man's charity working for him even while he has passed from this earth. All of the lessons, food, leadership, khutbahs (or wise instruction), money, food, and good deeds that Nabi Muhammad (infinite saws) gave during his lifetime is like a continuous sadaqah for him, and literally his grave, in our minds eye and the apparent reality of a visit to Masjidul Munawarrah (with jumuahs, khutabhs, salaats, saums, hajj stops, dhikr, recitation of Quran, etc), is illuminated. And is perhaps the most apparent example of an illuminated grave in history, though, I have no doubt that all of the Prophets of Allah (infintite saws) had illuminated graves, this is just to say "the most apparent or obvious case" in our lifetime is in Medina Saudi Arabia, and we certainly do not worship the Prophets of Allah (infinite saws)
So, though, the likelihood of us being encased in a white marble mausoleum, engraved with Surahtul Ya Sin around it's 4 towering archways, the scale of the Taj Mahal that took 20 years to construct, is very slim, there are things that we can do, based on how we conduct our lives and ourselves, that can illuminate those things for us. Also, it is important to note that, illumination, but, comes from Allah (swt) it is Allah's doing and it is marvelous to see.

A Question about the "Half your Deen." Concept

I know that I look at my muslim sisters and my heart is filled with a wholesome fondness for them. Many of them are as precious as gems. But, I am wondering about the concept of she being "half our deen".
The concept does seem to take on a kind of nebulous persona. I mean it starts off: (1.) Marriage is half of your deen; then, it goes to (2.) Marriage is half your religion; then, (3.) Marriage is half of your faith; then, it's (4.) Your wife is half your deen. And men and women often refer to their spouses as their better half. (But, I have always perceived this statement to be within the context of "relationships"); then, as it so turns out on Muslima.com, Singlemuslim.com and other sites it just so happens that some of the sisters are looking for "Soul Mates". At this point I am thinking who is the brother doing the negotiating on behalf of the men of the Ummahtul Nabi Muhammad (infinite saws) because he seems to be losing or selling us short...and who the heck is he negotiating with? [Just a reminder to the leader brothers, only negotiate with muslim women of faith in Al-Islam for muslim men of faith in Al-Islam.] Thus, if the sisters are looking for "Soul Mates", has marriage become (5.) "Half our Souls"? Well, as it turns out if you have the instant feature on the Google search engine and you type in "Marriage is half" it will come up with the options of either faith, deen, or religion. But, I know that the inference is still a possibility for those females who mean mischief...and not all women mean mischief, but, there are some females that do.
The quote goes, "The Holy Prophet Muhammad (peace and blessings be upon him) said:
"When a man marries, he has fulfilled half of his religion, so let him fear Allah regarding the remaining half.""
(Marriage quotation from Bayhqi)
I seem to recall the Quranul Kareem saying something to the effect of "Libas" or covering for each other. It reads, "Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. God knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what God Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) God: Approach not nigh thereto. Thus doth God make clear His Signs to men: that they may learn self-restraint." ~ Surahtul Baqarah Ayat 187
That certainly is a lot different than "Half your deen". When a man of Islam marries a woman of Islam they become one unit, and when children arrive they are more, evidently, defined as one family unit. Though, I comprehend the meaning of both statements (the one coming from the hadith and the one coming from the Quran), but, the hadith statement can be distorted to construe something other than what was intended on a spiritual level. For example, what if the muslim brother is very astute about his faith practice, but, the wife is not? Or, likewise, what if the sister is very meticulous about her faith, but, the husband is extremely negligent? Don't you think that it should be that each person is responsible for his or her striving towards Allah and with respect to deeds, each of them have personal accounts with Allah? Allah is the Source of the Ruhhul Amin; Ruhhul Quddus; Ruhhul Ghulab; and all of the other Ruhhs that fill our spirits, lives, bodies, homes and paths. If sourcing for Ruhh (Spirit) or Nafs (Soul) is taking place to other than Allah (swt), the ones doing this in religion expose themselves to being categorized as mushrikun, and, in addition, this raises the question of the "Forbidden Fruit" on earth in a spiritual exchange (of this type between people) without Allah (swt) being the Source; or going to the wrong Tree for life. We are seeing a lot of programs on the concepts of vampires, like Vampire Diaries and Twilight (series), etc. (may Allah be refuge from Shaitan), but, sourcing another human for spirit, whether going through the blood or whatnot, perhaps is a similitude of the Tree of Forbidden Fruit in the Garden of Eden of days of old Tree of Forbidden Life, Again?. If beings that drank blood were not a problem, then, Allah (swt) would not have revealed Leviticus 17 to Nabi Musa (infinite saws); or Surahtul Baqarah Ayat 173 to Nabi Muhammad (infinite saws). Because perhaps it is not the blood itself that is sought, but, the life that flows through the blood. Leviticus 14 reads, "The life of every creature is in the blood. That is why I have told the people of Israel never to eat or drink it, for the life of any bird or animal is in the blood. So whoever eats or drinks blood must be cut off." From this it is obvious why when Nabi Muhammad (infinite saws) was offered a choice between wine and milk, from the ArchAngel Gabriel Jibril (infinite as), Nabi Muhammad (infinite saws) chose milk. Below I recount the hadith. Thus, I am not saying that all women (in Islam, etc.) are blood-suckers (may the peace and blessings of Allah be upon the the women of Islam) but, I am saying that some females of the earth are and have been in the past (may Allah be refuge), "O ye who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults), verily God is Oft-Forgiving, Most Merciful. ~ Surahtul Taghabuni 14" May Allah guide the earnest seekers of true, wholesome, lawful, just, right and healthy marriage.

No. 3626 - Narrated Abbas bin Malik:
Malik bin Sasaa said that Allah's Apostle described to them his Night Journey saying, "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud who was by my side, "What does he mean?" He said, "It means from his throat to his pubic area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked, "Was it the Buraq, O Abu Hamza?" I (i.e. Anas) replied in the affirmative). The Prophet said, "The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.
When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious son and pious Prophet.' Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel answered in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened.

When I went over the second heaven, there I saw Yahya (i.e. John) and 'Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), 'These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), 'This is Joseph; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excel lent visit his is!'

The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), 'This is Idris (i.e. Prophet Enoch); pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked. 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.' I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. It was said, 'He is welcomed. What an excellent visit his is!'

When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),' This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' When I left him (i.e. Moses) he wept. Someone asked him, 'What makes you weep?' Moses said, 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.' Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked,' Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!'

So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, 'This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, 'What are these two kinds of rivers, O Gabriel?' He replied,' As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'

Then Al-Bait-ul-Ma'mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), 'What have you been ordered to do?' I replied, 'I have been ordered to offer fifty prayers a day.' Moses said, 'Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

When I came back to Moses, he said, 'What have you been ordered?' I replied, 'I have been ordered to observe five prayers a day.' He said, 'Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower's burden.' I said, 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying, 'I have passed My Order and have lessened the burden of My Worshipers." ~ Sahih Al Bukhari Book of the Merits of the Ansar

No. 3165 - Narrated Abu Huraira:
Allah's Apostle said, "On the night of my Ascension to Heaven, I saw (the prophet) Moses who was a thin person with lank hair, looking like one of the men of the tribe of Shanua; and I saw Jesus who was of average height with red face as if he had just come out of a bathroom. And I resemble prophet Abraham more than any of his offspring does. Then I was given two cups, one containing milk and the other wine. Gabriel said, 'Drink whichever you like.' I took the milk and drank it. Gabriel said, 'You have accepted what is natural (or wholesome), (True Religion i.e. Islam) and if you had taken the wine, your followers would have gone astray.'" ~ Sahih Al Bukhari Book of the Prophets

My hesitation or reservation about the last hadith must be expressed through Surahtul Baqarah Ayat 285, "The Apostle believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in God, His angels, His books, and His apostles. "We make no distinction (they say) between one and another of His apostles." And they say: "We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys."" Thus, infinite (saws) upon Nabi Musa and Al Masihu Isa Ibn Maryam and upon Maryam.

Neo Plasticism, also known as, "De Stijl"

This is a work in progress blog. I will add my thoughts on the style of Piet Mondrian over the coming days, insha Allah.

Reflections on Abstract Expressionism and Minimalism with Monotones

Essentially, abstract expressionism with minimalism in monotones has a lot of variety and is, thus, a rich artistic treasure when used properly. Monotones are not only colors, but, audio expressions in music, speaking, and recitation of Quran, and further, goes on to be synonymous with an action or working, in the word, 'monotonous'. Perhaps what I am speaking of, here, is fewer tones. I'll give the definition of monotone anyway.

Definition of MONOTONE
1 a succession of syllables, words, or sentences in one unvaried key or pitch
2 a single unvaried musical tone
3 a tedious sameness or reiteration
4 a person unable to produce or to distinguish between musical intervals
5 having a uniform color

With synonyms such as humdrum and monotony there are people that avoid the routine and crave excitement and high risk. And though monotony has a negative connotation it does carry with it many good things, such as, tenacity, diligence, habit, symmetry, focus, methodical, concentration and detail orientation.

Technically, what I am referring to is less inflection or fewer tones (as a measure) (as opposed to only one note), which tends to be less varied and less emotive, yet methodical, measured and rhythmic (Easy to imagine in the example of Quran recitation) "Or a little more; and recite the Qur’an in slow, measured rhythmic tones." ~ Al Muzzamil Ayat 4
The essence of monotone minimalism seems to be it's simplicity, which is its purity. What could be described as using bitter herbs in cooking becomes the pleasant flavor of the expression and as delectable as sweetness. Though, there is nothing wrong with having the occasional sweets, but, everything in measure. (Kind of like in the Asian disciplines and monasteries there is meditation and an occasional resounding, single-toned, bronze gong. Often those tones are very therapeutic for the mind.) Contrast this with emotionalism with its myriad of inflections and you have what is an apparent spice or artificial sweetness that is favored by many an artists, especially in music. The man who sprints in a long distance or cross country race will, most likely, not finish the race. But, that methodical monotone (from which the word monotony is derived) with slight variations (a little more uncommon today in Quran recitation)...there is just something of a hidden richness about its conservancy...it is more conservative and more measured, as contrasted with, emotionalism which is more liberal in its expression.

The trend that is apparently prevalent is emotional or overly emotional expressions, perhaps, because it has an element of an attention grabbing characteristic. (Overly emotive expressions can seem too much or chaotic often times) However, it is a very monotonous act to spin yarn or thread; or to thread embroidery; to harvest and thresh wheat (and there is a peacefulness with many of the menial or routine, mundane activities); to produce calligraphy; to study engineering; to study medicine; to measure with scales, (What many women think about monotone voices in men.) etc. That conservancy can yield a treasure when applied over time or one's life. This gift from Allah (swt) should be cherished and preserved. Because a person should not be made to work hard only to yield little or no fruits, unless they are involved in magic (suhr, jibt, taghut); or injustice (Zilm); or hindering others from the path of Allah (swt); or rejection of Allah; and other similar things as those.

Nabi Sulaimon (infinite saws) said, "A poor man's land can produce plenty of crops, but, injustice sweeps it all away." Even, the silk worm and the honey bee have a monotony about their work, which in turn, requires a monotony on the part of the spinners of silk or the harvesters of honey. Nabi Shuaybi (infinite saws) was sent to the Madyani people...his (saws) main message was measuring with scales just and balanced; and the giving to people what was their just due; and, of course, the tauhid and monotheism of Allah (swt). The Madyani people were an affluent or wealthy people and he saw that their unjust scales were going to be their undoing, in addition, to what Allah (swt), Himself, was going to send as a penalty for cheating scales. But, essentially, it was a way that, naturally, would not succeed. So there is much that should be hoped for in leading a routine, monotonous or monotone life. It is a hope of the poor and oppressed that should not be shattered by corruptions, lies, thieves, pagans, etc.

Concerning nouns (persons, places and things) minimus and nouns maximus, "Allah (God) disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: "What means God by this similitude?" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path)," ~ Surahtul Baqarah Ayat 26. Also the Messiah (eternal saws) taught, "Matthew 5:19 NLT So if you break the smallest commandment and teach others to do the same, you will be the least in the Kingdom of Heaven. But anyone who obeys God's laws and teaches them will be great in the Kingdom of Heaven." In addition, the Messiah (eternal saws) taught, "Matthew 19:30 NLT But many who seem to be important now will be the least important then, and those who are considered least here will be the greatest then." We do have to be careful of the tone we take with Allah (swt) and remember to reverence our Guardian Lord, Most High. "Proverbs 20:25 NLT It is dangerous to make a rash promise to God before counting the cost." ~ Nabi Sulaimon (infinite saws) I have been reflecting on Abstract Expressionism Minimalism in Monotones of the likes of the painter Callum Innes. Though, I tend to think in concrete terms, this analysis of Innes was a stretch. Maybe I need to tone down the abstract thinking and figurative language. :) Below are some of the pieces that I've replicated and created. I guess I am on to the next artist.