myislamislove: sufi woman (Default)
 Imam Raza (as) said (part of a lengthy narration):

"When the new moon of the month of Ramadhan would come up, the noor (light) of Fatema Zahra (sa) would over come the new moon and the moon would be hidden and when She (sa) would go then the moon would become visible."

[Source: Behar al-Anwar, Vol. 43. Pg. 57]
myislamislove: sufi woman (Default)
 
Fatima in Her own sacred words revealed: 
'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.'



- See more at: http://www.adishakti.org/_/centrality_of_the_divine_feminine_in_sufism.htm#sthash.fauHJXNa.dpuf
myislamislove: sufi woman (Default)
 "In the Presence of the Lord, the meaning (al-murad) of the Sabbath is Fatima the Resplendent (al-fâtima al-zahra'), because She is the Day of the Book (yawm al-kitâb). Verily the Godhead hath caused all created things (kullu-shay') to appear through Her..." 

- Essence of the Seven Letters, Tafsîr Sûrat’ul-Baqara (Comm. the Surah of the Cow)
myislamislove: sufi woman (Default)
A QASIDA OF IBRAHIM TUSI (1350 A.D.) [Note: A qasida is an elegiac poem with a tripartite verse structure]. I. How well do you know this mysterious Fitra? And where doth her magnificent clarity come from? Does she belong to the highest pre-eternal essence, does she manifest the attributes of the name, or is she the phenomenal form of the veil? II. Is she the sacred flame of the torch? Or the glass lantern of the glowing light? Or the revealing clarity of the radiating star whose glittering scintillas ignite the olive tree? III. Doth the oil ignite itself in her splendor? Or does her splendor come from a pre-existent fire? Yea! It was her will which rose before the well-guided (Wohlgeleiteten) to direct them by the clarity of her Mohammedean light—those who had come to power in her houses. IV. Her houses are true temples which speak of the Name which is recognized beneath the essential veils. From her arises the confounding of the Name with the Bab, a secret and sacred phenomena. V. From her arose shadows, the spiritual forms of future mankind, and the day of Mithaq where spirits nestled together to hear the divine lector proclaim to the elect the revelation of our luminous masters. VI. Through her we have experienced the phenomenon of life, through her Adam was venerated (by the Angels): and through her there was the pact—the divine bond—along with the sublime and magnanimous witnesses who proclaimed the uniqueness of the Godhead when they saw him (Ali), those big-bellied and the bald. VII. She is the image before which one prostrates oneself; she is the highest proof and touchstone for the unbeliever who revolts, who denies God by saying I (“I am more worthy!”)— before being cast down by his cowardice into the ranks of the damned. VIII. This sublime appearance would not be recognized by the ignorant, who remain shut off. But those who obey her shall be redeemed and honored in the paradise of delights among the lords of all creation. IX. She is the strong grip, the word that cuts; from her comes the brightness which separates light from darkness—for she has divided and split the world—here the redeemed, there the vanquished—and never the twain shall meet. X. She is the tree with twelve branches whose fruits have been cultivated in secret since the beginning of time, preserved for the elect in measured share, those leaders of seekers and lovers. XI. She is the sanctuary of paradise with the Tuba tree, she is the source of Salsal, that exquisite drink of which never satiates, which heals hearts and grants every wish to the learned and the wise. XII. She is their residence built since eternity, their majestically towering shelter. She is the raging sea, the light of the Name, the book which conceals within itself all wisdom, of which the text of the Koran is but an outer cover, a distant echo. XIII. She is the Aqsa Mosque of Jerusalem where the elect and the sacred have ascended to honor the Unique and the Merciful, the situs irradiated by the streaming clarity which pours forth from the luminous stars. XIV. She is the one who nurtures all creatures at her breast without ever weaning her children or diminishing the abundance of her bosom. She bestows her gifts upon all who seek the truth and the genuinely essential, and upon those who are radiant masters. XV. It was through her that Cain abandoned the right path; she was Abel’s fire sacrifice, a divine symbol enshrouded in flame to testify against the wicked. XVI. She is the rock from which the twelve springs have their source, the impeccable pearls—Imāms of pure knowledge—preserved for those inflamed with love for her, and who drink out of her chalice. XVII. She is the (reddish) cow of the white bāqir, thanks to which the innocent were redeemed from death. Upon being reproached they said: “This is what killed me, I recognize it.” Truth appeared to Moses, who openly proclaimed it. XVIII. She is the night of power which enjoys glorious renown, her endurance is longer than a thousand moons; here the angels and spirits climb down to earth, and, forsooth, divide the fate of men according to their angelic directive. XIX. Her light darkens the sun’s gifts when her full moon comes to term, occulted by three veils, three silent veils; and Mohammed leads them with words and directions. XX. She is the substance of her name—“the holy”—the “creatrix of incarnation”—her veil indicates divine ambiguity, and its borrowed light shines for the elect by night. XXI. And on the day that the prophet vanished (i.e. as he died), he appeared afresh within her; suffused with eloquence, she became the veil which enraptures those of wisdom and reason, and by the source of the master of revelation (Ali), she became the singular and highest ontological essence. XXII. She is the one whose mysteries became visible to us on the day of fadak; castles and fortresses trembled as she opposed the wicked, and all surrendered their heaving scourges to make peace with Ali. XXIII. But Ali pacified them when he saw them tearing their souls. And he said: “Steady! Be calm! Your fate is as near as the breaking dawn, and like the day, the judge will appoint them to appear before him. XXIV. And she returned, smiling, back to her house, both Hassans following her. Her enemies, unsuspecting, will soon be plummeting into the burning fires of hell.
myislamislove: sufi woman (Default)
  The Prophet (s) said, "Verily, God has weaned (fatama in Arabic) my daughter Fatima and her children and those who love them from the Hellfire, and that is why she is named Fatima." Kenz Al-Omal, v. 6, p. 219.
myislamislove: sufi woman (Default)
The anamnesis, or recollection, of Sophia eaterna, will start from an intuition set forth with the utmost clarity in our authors, namely, that the Feminine is not opposed to the Masculine as the 'patiens' to the 'agens', but encompasses and combines the two aspects, receptive and active, whereas the Masculine possesses only one of the two. This intuition is clearly expressed in a distich of Jalaluddin Rumi:

 
Woman is a beam of the divine Light.
 
She is not the being whom sensual desire 
takes as its object.
 
She is Creator, it should be said.
 
She is not a Creature.

 

And this sophianic intuition is perfectly in keeping with that of the extreme Shi'ites, the Ismailians and Nusayris, who in the person of Fatima, considered as "Virgin-Mother" giving birth to the line of the Holy Imams, perceive a theophany of Sophia aeterna, the mediatrix of Creation celebrated in the books of wisdom, and attach to her name the demiurgic qualification in the masculine (Fatima fatir) : Fatima-Creator.

 

~Henry Corbin

[Creative Imagination in the Sufism of Ibn ‘Arabi]

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