Said he of adab to the salih:

ما هو الفرق بين الصالح و صاحب الادب؟ 

المؤدب يرى من هو امامه والمكان الذي هما فيه.وصالح هو الذي يرى من هو امامه، ويرى المكان الذي هما فيه ويعمل حسب 

The further a society is from revealed knowledge, the greater the filosofers proliferate – cos mankind is build on meaning and without it comes a great inner thirst; but strip away Allah and his Messengers and watchagot? nowt, nix, nought – so the Wortkramers ply their trade agogo using, unbeknowns to them it seems, the very vocab which issues from the divine gift of the gab: were they to read what the Lord of the Worlds, exalted be He, and His Messenger actually said, peace be upon him, they would be able to use their Allah-given faculties to explore linguistically a realm based on Truth, rather than regress in their endless meanderings towards truth.

The one is sophystikated and the other is gullible, but trusting; one loves Mme Sophy and the other Demoiselle ‘Ilm, the gift of the ‘Alim, the All-Knower; the one covers up the Haqq, the Real, with information, the other discloses it with iman; the one has yaqeen and sakeena, the other skepticism and mistrust.

They will say, ‘There were three of them, their dog being the fourth.’ They will say, ‘There were five of them, their dog being the sixth,’ guessing at the Unseen. And they will say, ‘There were seven of them, their dog being the eighth.’ Say: ‘My Lord knows best their number. Those who know about them are very few.’

Torrential rain for weeks. Then in the morning sunshine came a orangebesuitedemployee with a large, noisy water contraption and began to sprinkle the geraniums in the large square wooden planter-trough: a benign form of Solzhenitsyn’s deadly soviet quotas.

Und noch ein Beispiel:

Warum tummeln sich hier die Krabben in ihren Töpfen, Muscheln gibt es im Meer und auf den Tellern in Hülle und Fülle, die Boote verkehren Wellenweise vom Hafen, der Fisch ist frisch – wo doch die Stadt Stralsund etwa so groß wie Scarborough, aber fischweise tot ist? Wurde es vielleicht offiziell als rein touristisches Phänomen bezeichnet?

Que veux-tu, cher lecteur ? deen ou religion? - le dernier étant le reste de la vérité lorsque vous séparez la vie du deen – ce qui, comme l'affirment même ceux qui la dissimulent, est « un mode de vie » ; ou mieux, comme nous disons, le mode de vie. Et comment se produit cette scission imaginaire ? - lorsque le deen est perçu comme un concept dénué de pouvoir, phénomène souvent récurrent, voire recherché par certains, au cours de l'histoire, comme le notait Ibn Khaldun : il y a ceux qui s'en tiennent à l'idée théorique, à l'idéal mentale, ceux qui s'occupent de leurs affaires et, ce faisant, foulent souvent foulent aux pieds le sunna du Messager, sur qui soient la paix et les bénédictions, sans sortir du pâle de l'Islam, et ceux qui s'attachent à la fois à la connaissance et à l'action; tous recherchent le pouvoir de remplir leur position, et la vigueur et la santé peuvent résider dans la dynamique de ces trois tensions. Mais une analyse objective et journalistique de l'extérieur, à savoir : « Le clergé musulman déteste la grossièreté des politiciens musulmans, les politiciens musulmans n'aiment pas les restrictions de la religion, les masses modérées sont tolérantes, une motte passive entre ces deux derniers extrêmes » , ne parvient pas à saisir le décret inexorable qui régit le tout – lorsque cela est pris en compte, l’acte d’unification peut commencer.

A minor revolution to counter the biggy of 1397 SH is the present culinary movement amongst regime resenters to change things. Bonne chance!

Bishop Berkeley would probably have understood why, when asked for directions, people give such diverse answers to reach the same place: each has seen this or that or the other, each has been struck by this colour or that colour, by this landmark or by that, each has their own directional body-clock; in short each carries their own picture of reality around with them and assembles it when needed. Far better then to accompany the requester, in accordance with the English wont – as Shaykh Muhammad ibn al-Habib, may Allah have mercy on him, related from the daughter of King Muhammad IV – to the place they are heading for. Anne Brontë, near whose grave this encounter took place, would no doubt have agreed: she did not belong to a matrilegal society, despite her illumination of women, and she had impeccable manners.

Le Rumi de Muhammad W. v. G. était «abstrus und mystérieux» comme le maître allemand dit en son Divan occidental-oriental : mais on ne peut pas lui reprocher qu'il soit resté un mystère abstrus : il était parmi les grands qui ont fait le premières étapes sur le chemin de la sagesse théocratique au-delà de Constantinople - un grand service pour les générations futures d'Européens ; or, ce qui pour les uns est un mystère est pour les autres – qui ont accès à son sens – la clarté même, comme le savaient bien les initiés grecs aux μυστήρια; et tout ce qui est caché peut être découvert par ceux qui reconnaissent le voile. Muhammad W. v. G n'a eu accès qu'à un petit nombre de manuscrits musulmans, au Quran et à certains textes arabes ou persans traduits dans la terminologie chrétienne, et a eu peu de contacts avec des soldats d'un régiment Tatar près de Weimar: il n'a eu aucune rencontre physique avec quiconque pour qui les « mystères abstrus » étaient aussi clairs que la lumière du jour.

Allons donc vous et moi là où le ministre du duc Carl August ne pouvait pas aller, à travers ce monde complètement déraillé, en tant qu'hommes et femmes sobres et en bonne santé, dans une joie aux proportions et aux intentions vastes, au-delà du cirque médiatique du derviche tourneur, au jardin de la responsabilité sociale.

Marlowe led the way beside the burn towards the still snow-covered Bod an Deamhain. ‘There’ said Spade pointing to a half-concealed truncated head beneath some heather. ‘So it’s no conspiracy’, said Marlow as he inspected the hugely swollen head, still dripping red and vocalizing somewhat, and pointed to the sword beside it; it’s Abdalwahhab’s, I recognize it’. ‘No’, parried Spade, its a scimitar of Persian steel, but a replica, for use west of Constantinople, belonged to the Steingass’ estate – I’ve seen it in the Woking mosque museum’.

They continued upwards and as expected discovered the shrunken torso, its heart still beating faintly, extremely faintly. Quickly Marlowe pulled out his connector, shielding it from the steady rain. After several tries he eventually managed to contact an imam close in madhhab to Imam Malik – in a Zawiyya he had once visited near Shanghai, a case of mistaken identity. ‘Yes’, said Tuan SklavedesDankbaren, the imam, ‘Amal and iman were Siamese twins for the Imam of Madina, inseparable – except by a costly, linguistic operation, they cannot be understood apart; schizophrenia ensues t’otherwise, one being residing in his head, another in the real world: we have a character for uniting the two in Mandarin – 信 which means iman, expressed by a man standing by words which in turn refers to sincerity – without action, no sincerity; of course in simplified script all that is lost – and we’re subject to the same linguistic tyranny as you.’ Please record the following: إن الله لا يقبض العلم انتزاعًا ينتزعه من العباد، ولكن يقبض العلم بقبض العلماء حتى إذا لم يُبْقِ عالمًا اتَّخذ الناس رؤوسًا جهالاً، فسُئِلوا فأفتوا بغير علم؛ فضلوا وأضلوا and get your academic blood hounds to translate it for you.

Back at Campsleuth they had it rendered into English: ‘Allah does not seize back knowledge by stripping away access to it from the slaves of Allah; rather He seizes it back by seizing back the ulama on their death – so if there remains no further alim in the world then people shall take up with ignorant leaders who when asked about something will give fatwas without knowledge, leading others astray as well as themselves’. ‘What do you think Tuan SklavedesDankbaren meant by giving us this,’ queried Spade; ‘Easypeasy, I’ve got it!’ replied Marlowe, ‘Knowledge is not information: it cannot be separated from a beating heart, in situ, amongst friends, connected to a company, a group who know each other and live together; knowledge cannot be computerized, information can, hence the separation of iman from amal, ὅπερ ἔδει δεῖξαι: the deen must be mentalized out of existence.

‘It rather reminds me, said Spade, now we’re here of what Mr Brown said to Q. Victoria when translating the Gaelic: linguistic castration’. ‘Yes indeed, and if you need further confirmation of the track, here’s the clue: اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ – The skins of those who fear their Lord tremble at it – in Sura The Companies’. ‘But where’s the link?’ asked Marlowe. ‘Shaykh Muhammad ibn al-Habib who asks for beneficial knowledge – the proof of which is that the hearts are humbled, the skin trembles and tears flow: in his nutshell: iman elicits knowledge, not information, which in turn has a physical effect on the body, i.e. movement and action. Presto. Case solved.’

‘And the severed head and torso?’, enquired Marlowe. ‘Part of knowledge shall die with him when he expires, it is true – because, and this is the last clue you’re getting for the mystery of the separation of iman and amal, up to very recently, historically speaking, a man or woman was not considered to have knowledge unless he or she had got it, face to face – or knees to knees as the case may be – from another man or woman who had it: remove the body with all its activity and all you are left with is information, wa basta: did not Malik relate that he had heard that Luqman al-Hakeem made his will and counselled his son, saying, ‘My son! Sit with the ulama, pressing your knees against theirs, for Allah gives life to the hearts by the light of wisdom as Allah gives life to the dead earth with the abundant rain of the sky.’’ And another thing, said Spade, ‘Face to face means anything could happen – within the realm of real knowledge, for the teacher might up and go, saying, “”Halluma, to the hills’ – something which is not latent with a mere manuscript, a printed book or Chatgpt; and the fella atransmitting may be ill, so you moved to find a cure, or in need, so you’re moved to slake it – all Heisenberg, or Jungian synchronicity: the subtle graciousness of the Geisha only manifests to the observer who is present.

The walk thirsted him to a bench: that one beneath the plane tree invited; but sitting thereon was an indeterminate whose face bore no benefit; the next, in the variegated shade of the park’s railings on which sat an elderly man whose furrowed face boded well, was the one; he greeted him and was surprised to hear a crisp ‘and good morning to you’ in response.

At the falling of a leaf from the plane tree came further confirmation of the perfection of every moment: he had breakfasted on delightful eggs in the company of the relaxed, the sun was invigorating, the passers-by multicoloured, and so now thoughts might be encouraged to rise from this bien-être: ghina is ridaa or contentment is riches is the haqq, no doubt for has He not declared, ‘Fa-ayna tadhhaboun?’ – ‘Where then are you going?’ – that the moment of contentment engenders movement to the forty neighbours on either side of one to ensure they too have breakfasted and tasted the sun and the falling leaf, and that movement is change, on which such vitality thrives.

O chameleon, now maligned of the Arabs, amongst the leaves of the orange tree: ‘red and green and blue are, as you so well know, the primal colours: the red of the Fire, the green of the Garden, the blue of the endless skies: you are not two-faced but as multifaceted as His creation, pointing to the very cure if they would understand – the dua of Sidi ‘Ali al-Jamal, ‘Allahumma, keep us in change’. And, die Hoffnung lauert, for your name is held in reverence by some, a very few – those who link it to battle, to the spear and to the plunder of the mihrab.