or a meshing of cross references.

Anchorites of Skipton of Lady Clifford were not people of the wood, no trekkers, but close by their withdrawing;

on occasion, even the performance of ‘itikaaf overcame the Waldgänger, to affirm their core, revealing what was to be done.

‘Look at the outcome of previous civilisations’ He ta’ala says, and how much grander must be the outcome of past Messengers, awliya and fuqara, the traces of the first still with us, the traces of the latter who left no traces still with us.

Control is control and trust is trust, so learn to swim the teacher of ad-Darqawi had said, and he of course meant it. Control is preoccupation with the dunya, and may or may not lead to acquisitions; trust is acceptance of the gifts emerging from the dunya and so a profound activation of the deen; letztendlich, there can be no split, the two wings flap in harmony and it is He who supports them both – just a question of balance.

Movable feast my foot, not here, not a trace remaining; even the movable feast of the Eid is fast sclerotisizing.

and Goya unleashed His generosity: voided the heart of the dunya to allow His entrance,

only to be refilled once more with the overflowing pink of a scented rose, and onward to him, on whom be peace, in the dunya – for with balance there can be no difference, the two wings in balance, ready for flight.

Itqaan: thoroughness, proficiency, mastery – ‘Do it well’, said he, on whom be peace and blessings; and ‘When meanings flow in waves, then tether them’ said ad-Darqaawi.

No attempt to transmit the Moghul high splendour of learning at the Islamic Foundation in middle England; a phone from Pakistan made that clear – the funding from the islamic bank still secure; but the humility of Khurram won the day for him who broke the caste taboo and helped the gardener and stirred polite shockedness from a mixture of purdur and hard-won modernity which had shattered somewhat the ghetto-Islam of the sub.C.

The kult of Mithras went to Rome and met Dionysus who got mixed up and so danced only on feast days. Memory too strong impedes the present from song; to forget: a blessing. Onward to the straight path – but not of piety, rather standing straight, shoulder to shoulder at fixed times He decrees, not as the kristian nafs decrees; and so the qiyaam here and the qiyaam there; and it may be He urgently wishes to see s.o. so He has him die in ectasy before his time. ‘Now where the intoxication of His Messenger?’, he enquired quite sternly. ‘O look to the pivot of Meknes’ he answered, ‘for generosity lies in the giving not the form.’

The problem is not the fair-haired ukrayni girls in the bothel-hotels of the gulf rather the indentured dusky slaves whose masters have no wish to let them into their homes or free them. La caste indienne triomphe.

All want to be spoon-makers, not the latest to be sure, but like the arms dealer spoon-maker.

When asked, the unheard intellectual replied, adjusting his worn mike – a meedya station nevertheless – to his dishdasha, ‘I regard myself as a liberal fundamentalist: fundamental with currency, contracts and the market place, liberal with the salat sawm and mosques.’

The savak gent from across the waters was not impressed and entered him on the file.

al-‘Ain, the spring, source, the eye, gold, silver, a spy, etc., so the dict.,

as well as leading figures, those of standing, in other noun-forms,

and the thing itself, the very thing; eye of the dunya,

only with this kind of ‘ain is the transparency of the nafs seen through,

the inimitable, shining, gross, individual self which is but the one self which kills all, if you kill just one, as He taala says,

becoming the jewel essence when merged with the ruh of yearning and return.

‘Better’, he said, I think, Lao, ‘to burn the Tao if you’re cold’; or spring into a refreshing pool if the muslim priests are too heated up at the conference dubiously funded.

And nothing like the betrayal of Allah’s spy by the king to sharpen the cutting edge.

La demeure de kufr est certe un territoire aventureux et ses frontières sans limites sont des sables mouvants.

Il a fait un voyage difficile; alors imaginez le soulagement du paysage familier de l’iman à l’horizon; pas même les trois de la foi islamique fumant les american cowboys sur la plage quelques jours seulement avant l’eid al-fitr ne pouvaient troubler les repères de cette terre; en effet, la triste fitra de leurs visages troublés augmentait le rahma du retour.

Le divertissement d'Allah n'est pas celui d'Hollywood et le travail, ergon,  
n'est pas la tâche dont Il parle .

Il aurait pu dire avec une laïcité de langage –

que c'était triste de voir trois réfugiés shaamis fumer leur fantasie de l'ouest sauvage en Ramadan, leur honneur pulvérisé en désirs minables par le généreux laxisme de l'humanisme, mais pour le voyageur épuisé qui jeûnait, c'était néanmoins dans des limites bien connues et  
a évoqué Allah ta'ala et son Messager salla allah alayhi wa sallam en lui par la rahma promie aux désobéissants. 

– mais alors beaucoup de nuances auraient pu être perdues.

We have been shown by one major historian that the modern rule of usury-assignats is derived from the revolutionary rule of terror which imposed atheism as the state religion and that when Nap. permitted the Catholic Church to return it was to be a dwarf, “devoid of Papal power, i.e. decisive ruling power, education and even obligations… Religion was redefined as ‘belief’ and in turn consigned to the dustbin of the Unconsciousness”.

This ‘belief’, often accompanied by its twin ‘faith’, is trampling iman to pieces in the molochs and has created the new dwarf Duwayn; the giant Deen however lurks free in the entertainmentless desert wastes.

The Order to No Religion – a Bollywood scenario of serious intent, not quite so profesh. as the Mumbaiyans, and certainly no konspiracee – for the ends are clear, but nevertheless:

a temporary lockdown of permanent desire for the mosque to be divided into measured safety zones for the individual worshippers, numbered, named and registered, masked from firasa as well as corona, separating their hearts from the gathered-gathering together of the jumu’a, removing his shoulder for his neigbours’, and bringing the crumbling of the bunyanin marsousin. Surely an techno-innovation of bida’, and good for bourse-business, even for the Baba in Rome who surely knows ‘religion’ is from St. Augustine’s religio – to bind together.