Knowledge and Intellect

Knowledge and Intellect

‘Intellect’ or ‘Knowledge’ are the highest human states above which is the source of Ultimate Good. Plato held that to ‘know’ is but a ‘recollection’ of what is already imbued within one’s soul. It is to ‘open one’s eyes’ to the what is already known and apparent. This is at least one dimension of the ‘Fitrah’, the natural, primordial disposition of man, denying which becomes a conscious covering (kufr) of that reality.

Much lower than this is the relative and shifting world of physical sensations from which one derives imaginations and opinions. Only in recent times have some denied knowledge, the imbued source which associates higher meanings to the lesser, projected world of images and senses, ironically using those images and senses themselves. By this they have denied the source, invoking the reflection as evidence.

Plato likens this to denying the sun because one only perceives as ‘true’ –or manage to look directly at-the shadows that it projects. These people are today, per one of the ironies of the modern world, your ‘intellectuals’. To deny God is to utterly reject reality itself, while sinning is a fleeting lapse or a momentary betrayal or neglect of that reality.

Therefore, neither the hardened sinner nor the denier of God can rightly be called an intellectual. What kind of intellect fails to awaken its bearer to the certainties inscribed within his soul? Certainties that testify he is held in God’s Grasp, subdued by

His Power, ever within His Sight, dwelling in His Dominion and nourished by His Provision.

Around him are divine revelations that forbid him, a conscience that rebukes him, death that approaches him, and a reckoning and a fire that await him.

Sin arises not from mindfulness, but from heedlessness. With every sin, the intellect becomes clouded, gradually losing its clarity until even the most self-evident truths escape recognition. Persistent sin dulls the heart and corrodes the mind, and what begins as a fleeting lapse in awareness may culminate in outright denial of God Himself. By then, the so-called ‘intellectual’ must be reminded of what a child knows instinctively that -in the famous argument-even a wristwatch has a maker:

"They will say, ‘If only we had really listened and used our intellect, we would not have been Companions of the Blazing (Fire).’"135

In the modern world of progress and technology, the secular individual often perceives his ancestors as naïve, backward, and ill-informed. This view is further forwarded by the unproven Theory of Evolution, which posits that what is new is inherently superior, suggesting that humanity is constantly progressing. One of the worst consequences of the prevailing ‘evolutionary’

mindset is that parents inadvertently convey to their children that their generation is more advanced than their own predecessors. Consequently, children go on to lose respect for their elders and become increasingly rebellious.

The purported evidence of present-day superiority often rests on technological achievements. There is little doubt that technology has the potential to simplify various aspects of life, yet an easier life does not necessarily equate to a more profound and meaningful one. It is increasingly evident, as the symptoms of societal ailments become pronounced, that technology, while offering convenience, also exacts a toll on our environment, our lives, and even our inner selves.

In today’s consumer-driven and materialistic world, individuals are incessantly bombarded with the notion that happiness is contingent upon the accumulation of material possessions. This proposition, however, is inherently flawed. Materialism may furnish transient and fleeting pleasure, but much like a child who quickly tires of a new toy, human infatuation with material goods is ephemeral, leaving a lingering sense of unfulfillment.

The analogy of a child and their toy can be extended further. Typically, a child who struggles to form meaningful human connections requires constant distractions to keep him from despondency. These distractions serve to momentarily fill the void within his soul. Similarly, technology functions as today’s great pacifier, diverting individuals from what truly matters—

relationships with fellow human beings and, most crucially, their relationship with the Creator of the heavens and earth.

Various studies have shown that individuals who centre their lives on material possessions are more depressed, less mindful and psychologically scarred,136 while material pacification hinders emotional development and meaningful human relationships.137

Throughout history, humankind has possessed an inherent awareness of its fallen state, a departure from a higher state of existence. The Qur’ān alludes to the idea that the faithful will decrease in number in later times, emphasising the significance of those who uphold their faith in this age of spiritual decline:

“The foremost (in faith) will be the foremost (in the hereafter). Those are the ones brought near (to Allāh). In the Gardens of Pleasure, a (large) company of the former peoples and a few of the later peoples.” 138

Similarly, the Prophet Muhammad ﷺprophesied that subsequent generations would forget and deteriorate morally. He said:

“The best of you belong to my generation, then those who follow them, then those who follow them. Verily, after you will come deceitful people who cannot be trusted. They will swear oaths without being asked to swear oaths, they will make vows they do not fulfil, and gluttony will prevail among them.” 139

This awareness allows individuals to hold their ancestors and their wisdom in high regard. It is the reconnection to one’s origin, to the Creator. It is this upward spiritual trajectory that goes against the natural, downward flow of life’s currents. This observation of inevitable decay with time is not meant to foster fatalism or despair as much as it is to emphasise that as the world ages, it naturally deteriorates. As a result, the true, everlasting abode of a believer lies in the hereafter. Thus, believers are encouraged to relentlessly pursue truth and justice in any era they find themselves.

When delving into the realm of knowledge, it prompts contemplation on whether all knowledge holds equal value or utility for humanity. Consider, for instance, the contrast

between knowing the average rainfall on Venus against the principles of ethics and morals. Is the former as pertinent to an individual as the latter? Similarly, does knowing the height of a grasshopper’s jump carry the same weight as understanding politics or economics? It becomes evident that certain branches of knowledge hold precedence over others, a natural discrimination in its vast spectrum.

As such, there exists a hierarchy in knowledge. Some facets resonate with our spiritual essence, unravelling our purpose and meaning. Other branches appeal to our psychology, emotions, and passions, providing insights into the intricate workings of the human mind. Furthermore, certain knowledge elucidates the mechanics of the world surrounding us. Thus, not all knowledge is created equal; it varies in significance, catering to diverse aspects of our existence.

In a traditional religious setting, where the primary objective of society is to foster and guide individuals toward salvation, knowledge can be categorised into three distinct tiers, arranged in descending order of significance:

1. Knowledge of Man’s Relationship with God This form of knowledge encompasses spiritual and theological understanding, emphasising the connection between individuals and the Divine. It forms the basis of wisdom. In today’s language, this is often called ‘metaphysics’, ‘theology’ and ‘philosophy’.

2. Knowledge of Man’s Relationship with Man

This category involves insights into human interactions,

ethical principles, and moral conduct. Although inferior

to knowledge of the Divine, understanding the dynamics

of human relationships and societal responsibilities

holds paramount importance. In today’s language, this

is often called ‘languages’, ‘arts’ and ‘humanities.’

3. Knowledge of Man’s Relationship with Nature

Delving into the natural world, ecological awareness,

and man’s role as a steward of the environment occupy

a significant place. This knowledge acknowledges the

interconnectedness between humanity and the broader

ecosystem which is, in today’s language the ‘material

sciences.’

4. Transient and Temporal Information i. Technological Innovation While important for practical advancements, technological know-how is considered less vital than the aforementioned categories in the context of spiritual salvation. ii. News:

Current events and news, though relevant for staying informed, hold a lower standing in the hierarchy of crucial knowledge. iii. Fantasy and Imagination, Films, and Books: Creative and imaginative pursuits, such as fantasy, films and books, are considered fleeting in comparison to the enduring wisdom derived from the first three categories.

This hierarchy is usually represented as a triangle, which demonstrates not only the position of knowledge, but how, as knowledge becomes less relevant, it is usually available to us in more abundance.

Theology Metaphysics and Philosophy

Arts and Humanities Languages, History, Politics, Ethics, Art, Law, Music

Natural Sciences Geography, Physics, Chemistry, Biology, Agriculture, Finance

Transient and Temporal Current Events, News, Fantasy and Imagination,

The utmost essential category of knowledge pertains to the connection between humanity and the Divine, encompassing metaphysics, theology, and perennial philosophy. This realm stands apart from the mundane and trivial philosophies prevalent in today’s world. Following this, the category of knowledge that concerns human relationships and interactions includes the sacred arts and humanities, which serve as a reminder of God.

Then, the next category of knowledge is the study of mankind’s relationship with the natural world. This encompasses the sciences, such as physics, chemistry, biology, and their respective branches. And while knowledge dwells in the realm of the eternal, traditional, and enduring, information, the very last category falls within the fleeting, changeable, fickle, and temporal, and usually exhibited in current events, news about people and their affairs, films and fiction.

Once again, the ‘Law of Entropy’ takes hold and reduces hierarchy to equality and discrimination to degeneracy. As the modern world equates the sacred with the profane and the valuable with the trivial, it provides no discrimination between knowledge and information. In other cases, truth is so submerged within a sea of misinformation or irrelevance that people are no longer able to tell the two apart.

It is worth noting that the first universities in Oxford and Cambridge were founded by monks, and the initial subject taught was theology. Theology encompassed Divine Science, Human Science, and Natural Science, with the latter two supporting and being subordinate to the Divine Science in a hierarchical structure.

Ironically, in today’s technological society, which aims to reduce humans to their most basic and mechanical aspects, there is a paradoxical inversion of the hierarchy of knowledge and information. This inversion is based on the profundity the

consumerist and secularised modern world gives to material possessions and imagination. News anchors, the peddlers of the transient realm, boisterously debate professors and academics, and their demeanour grows even more brazen when addressing theologians or philosophers.

The traditional all-encompassing holistic nature of knowledge was encapsulated within traditional scholars, who were invariably ‘polymaths’, from Aristotle, Archimedes, Averroes, Avicenna, Leonardo da Vinci, Isaac Newton, Gottfried Leibniz, and Benjamin Franklin to name a few. Naturally, there are other innumerable examples within the Arab, African, Chinese, and Indian worlds.

The division of knowledge into different fields has resulted in the absence of a well-rounded polymath and the emergence of narrow-minded experts. Even within a single subject such as physics, they may excel in one, very precise area, like particle physics, but have limited knowledge in other areas such as solid-state physics.

In relation to the hierarchy of knowledge mentioned above, the different types of knowledge appeal to the different receptacles or faculties within Human Intelligence. The receptacles or faculties of human intelligence also have a corresponding hierarchical structure as described in Plato’s Republic.

Subject Object (Receptacles of the Mind) The Eternal Transcendent Intellect (eye of the The Real and Eternal Good, the Divine heart) witnessing the Truth World or Intelligible World Names Reason, thinking and Mathematical ideas understanding Belief (In the sensory The Apparent, organs). Observing the Phenomenal, or Sensible Physical objects facts (scientific World – The World of observation) Appearance Illusions and dreams Imagination

The modern mindset is primarily concerned with the how of things or the faculty of reasoning, rather than the meaning or essence of things which concerns the intellectual faculty, the latter resembling that of traditional societies. A person driven by rationalism will assert that two plus two equals four, while an intellectual individual will contemplate the notions of two, four, addition, and equality. As such, man’s faculties for knowledge can be arranged as:

1. Intellect (witnesses spiritual or metaphysical axioms)

2. Reason (operates and employs metaphysical axioms)

3. Belief (senses physical realities – what can be perceived by the senses)140

4. Imagination (operates and employs physical axioms)

While a rationalistic person will employ logical reasoning based on established principles, an intellectual person will reflect upon and acknowledge these principles. While a rationalistic person will utilise knowledge, an intellectual person will bear witness to it or unveil axiomatic knowledge, that which stands above sensory experience and reason.

The Reasoning Man

In today’s world, everyone is told to ask questions; and to use their reasoning faculty (or in mathematical terms, ‘logic’) to find the answer.

What is reason? Reason is the extrapolation and manipulation of given facts into an uncharted territory; reason is not the source of the facts! Reason will allow a person to play a game of chess given the rules of the game. Reason allows the young child to ask the never-ending question ‘why?’ without ever receiving a final, satisfactory answer.

This should not be equated with Imān which is often (mis)translated to ‘belief’.

For logic to work effectively, it must have a complete and correct set of axioms. Likewise, in the physical world, for reason to give valid results, its physical axioms (facts) must be complete and correct. For example, if we say:

All birds can fly,

An Ostrich is a bird, then the logical conclusion is:

An Ostrich can fly

Now the reasoning is perfect, but the conclusion is flawed; Ostriches cannot fly. As such, the axiom must be either wrong or incomplete. In this case the first axiom, upon which the statement is built is incorrect because not all birds can fly.

As well as not providing the facts, reason cannot produce new facts. To say two plus three equals five shows consistency and nothing else. One can equally say five equals two plus three. So, reasoning based on purely physical axioms (rationality) cannot produce beyond-physical results. Or, in other words, reasoning based on worldly things (rationality) cannot tell man anything about the spiritual sphere. Modern, secular Science tells man to doubt anything that is not based on the physical 'atom,' and hence denies what is beyond it.

The question now to be addressed is, “what is the source (provider) of our knowledge (facts or axioms)?” Knowledge of the physical world comes from man’s senses: sight, sound, smell, touch and taste; and the various extensions from scientific devices. Now for man to be able to use the knowledge from his senses, he must both trust the senses and keep the

body in a reasonably healthy state for these senses to be effective.

The Intelligent Man

The knowledge of spiritual reality, including God, truth and the hereafter comes from the supersensory organ of the (spiritual) heart. For this organ to function, man must be humble before God and consequently fill his soul with virtuous and devotional acts.

The ‘conscience’ is a distant echo of this heart-knowledge, whose call can be amplified and reinforced by the remembrance of God (dhikrullāh), or corrupted, distorted and vanquished by forgetfulness, arrogance and profanity.

“I will turn away from My signs those who act unjustly with arrogance in the land. And even if they were to see every sign, they still would not believe in them…” 141

As most people's hearts are clouded, dimmed, or blurred, God in His Infinite Mercy provides the bypass mechanism of revelation to the mind and soul – the Qur’ān, containing the innate truth within each person’s heart (fitrah), unveiled.

In those of great spiritual worth, ‘a multitude of those of old’, the sensory organs of the physical body work in accordance with and guidance of the supersensory organ of the spiritual

reality, in such a way that the things of the world initiate a greater insight to be found in the heart. Each of their experiences whether sensory or otherwise reminds them of God, nourishing their hearts and fulfilling their purpose.

“Where so ever you turn, there is The Face of God. Verily God is Vast, All-knowing.”142

According to Martin Lings in his book, ‘Ancient Beliefs and Modern Superstitions’ he explains that:

“The superhuman faculty which is enthroned in the Heart and which is the means of connection between the soul and the spirit is, as we have seen, what our ancestors called the Intellect… There would be no glamour in describing some hero of modern science or letters ‘a very cerebral person.’”143

In the traditional world, man was intensely aware of the hereafter, and consequently, knew that worldly pleasure is nothing in comparison to heavenly reward and instead an opportunity to increase it. As such, instead of life being orientated around ease and convenience, as it is today; it was orientated towards responsibility, duty and heroics in order to gain heaven and escape the hellfire.

Man was intensely aware of the hereafter for two main reasons; firstly, the revelations of God and His prophets were more evident due the short passage of time since their arrival, and secondly, people could read the signs of nature and the symbols of sacred art. Sacred art could vary from poetry and vocals to architecture, from embroidery to calligraphy but was all created with a profound devotion and love of God which it carried in its features.

The boundless melodious symphonies of nature, from the bird song to the howling of the winds, from the gushing of the waves to the trickling of the stream, are among the numerous Signs of God. Sacred Art is full of symbols. Symbols often express truths which are inexpressible in language. A symbol is an instrument inspired or shaped by God to remind man of God, the truth, and the hereafter. A symbol is a projection of a higher reality into a lower reality.

Nature is an open book of symbols reciting the praise of God, for those who have eyes to see. In fact, that is why rural people tend to be more religious than urban people. This also applied to the Arab people of the desert who were selected, as opposed to the city-dwellers, to receive God’s final, and most lasting inspiration, the Qur’ān. They saw rain as a blessing descending upon the earth, causing it to tremble and yield its fruits. This, in turn, reminded them that revelation is a blessing descending upon the soul, stirring the heart and bringing forth the fruits of God-consciousness. Such parallels were obvious to

the traditional man and are invoked repeatedly and profoundly in the Qur’ān:

“Do you not see that Allāh sends down rain from the sky, channelling it through streams in the earth, then produces with it crops of various colours, then they dry up and you see them wither, and then He reduces them to chaff? Surely in this is a reminder for people of reason. Can (the misguided be like) those whose hearts Allāh has opened to Islām, so they are enlightened by their Lord? So woe to those whose hearts are hardened at the remembrance of Allāh! It is they who are clearly astray. (It is) Allāh (Who) has sent down the best message, a Book of perfect consistency and repeated lessons—which causes the skin (and hearts) of those who fear their Lord to tremble, then their skin and hearts soften at the mention of (the mercy of) Allāh. That is the guidance of Allāh, through which He guides whoever He wills. But whoever Allāh leaves to stray will be left with no guide.”144

With such a completely different way of seeing things, it is no wonder the modern man finds it difficult to understand his ancestors, for rationalism cannot read symbols. But on the contrary, those with the faculty to read symbols can reason and therefore can understand the modern man and from their perspective, he is intellectually retarded, regressed and blinded.

Now the final indictment of the foolish man is to feel that he is intelligent, and that an intelligent man is foolish. So, perhaps it is the modern man who is foolish, backward and naïve. And perhaps our ancestors, anticipating and recognising the danger along the road his late offspring will take, decided not to take it.

Artificial Intelligence and Mechanical Thinking

In the modern world, man is full of self-praise for his technological advancement, despite the fact that even this knowledge is given to him by God to test him. Modern man speaks of creating intelligence and life, when Creation (ex-nihilo) is only possible due to the Creator, while man can only invent, manipulate, re-arrange, twist or distort and attempt to mimic God’s creation.

The developments within computational sciences which can now perform billions of logical operations per second on one microprocessor is now being redefined as intelligence, as

opposed to a more accurate definition of ‘billions of logical operations per second’.

In fact, there is no originality or creativity within these devices, just logical operations and pattern recognition. It must be remembered that originality and creativity are attributes of God alone which He may occasionally bestow on His obedient servants. Modern artificial intelligence ‘chatbots’ themselves reveal their inherent lack of Intelligence when asked,145 admitting that they are little more than a glorified search engine, with no ability to differentiate or discriminate between fact and fiction or truth and lies, other than blindly accepting the ‘mainstream’ or dominant narrative within the internet.

The ‘Entropy of Knowledge’ has reduced everything down to equal information, and chatbots only differentiate truth from imagination when specifically instructed to do so by their programmers or by the volume of internet sources repeating the same narrative. Indeed, it seems that modern man is heading towards a time when all decisions are devolved to these devices, until he completely loses the faculty to make decisions himself, let alone assess the rightness of decisions made by the machine on his behalf.

These machines, almost from their inception, have already been deployed in warfare —granting the operator, stripped of any morality of his own, thousands of targets at a time. The inevitable result was an AI-driven genocide, falling first upon women and children in Gaza. The child-killing software was grotesquely named ‘Habsora’ or ‘the Gospel’ by these godless wantons.

Tragically, the modern individual who ascribes intelligence to a device devoid of any inherent knowledge of truth —or the capacity to discern truth from falsehood— reveals a stark reality: it is not the machine that has grown intelligent, but the individual who has grown dull —thinking with the cold rigidity of a machine.

Understanding Quantity and Quality

In the modern material world driven by economics, capitalism and consumerism, everything has a cost, everything is measurable. This is the quantitative dimension where people are evaluated by their functionality within the economic machine – how financially productive they are.

This is in stark contrast to the ancient world where a man’s value is his humility to God as reflected by his honesty, courage to do what is right and compassion to his fellow man – the qualitative dimension. In fact, all of creation has a qualitative dimension that cannot be quantified, including the sweet scent

of flowers, the radiance of the sun, the music of birdsong, the feel of silk and the taste of fine food.

From a qualitative dimension, the question of superiority, inferiority and equality is meaningless and becomes like comparing the night with the day, the sea with the land, the sweet and the salt and the dry and the wet. Each is different by nature and the natural complement of each other.

Within the quantitative dimension, the number one is the smallest integer, the basic building block of larger numbers. The number two is simply two identical versions of one. In fact, all numbers are simply multiples of one. Similarly, all complex entities of creation are seen as just different configurations or arrangements of atoms (or quarks), be it a beautiful gazelle or a lifeless, lump of coal.

Quality of Numbers and Oneness

The qualitative dimension is what distinguishes the diversity and variation within God’s creation. The ancients, too, recognised this dimension, even within the realm of numbers. Pythagoras (c. 600 BC) regarded numbers not merely as quantities, but as bearers of mystical and qualitative properties. Each number, he taught, possesses its own inherent essence, transcending its mere multiplicity of one. This qualitative value does not belong exclusively to the object itself, but is also shaped by the perspective of the subject with the singular exception of the number one, whose universality admits no distinction, symbolising totality and unity itself.

For instance, the number one symbolises unity, completeness, totality and perfection. It is the origin of all things. Furthermore, in contrast to zero which symbolises nothingness, one symbolises existence and reality. Two symbolises duality and complementarity, gradation, and limitation. Three symbolises creation, shapes, and dimensions. Four symbolises justice and stability, shown in the four seasons and in the four elements of creation; fire, water, earth, and air.

This theme continues throughout the numbers with the number seven symbolising time, cycles and movement, the days of the week, the motions of the planets, the count of the heavens and earth. It is also found in many of the cyclic actions of Islām’s tradition like the circumambulation around the Sacred House, the running between the mounts Safa and Marwah, the number of verses in the greatest and “oft-recited” chapter of the Qur’ān (al-Fātiha) and so on.

Even within this modern world, there are many phenomena where no amount of quantification or quantisation can explain and hence, we use the expression: “the whole is greater than the sum of the parts.”

One Emanates Multiplicity within Unity

One is Perfection and Completeness without deficiency or limitation. The projection of One within the filtered prism of the created realms leads to differentiation and multiplicity. All is created from the One – the Infinite and all of creation echoes His Signature.

God attributes to himself ninety-nine Names and Attributes so we may know Him. These are not separate entities, but Qualities of the One God, that project within different domains of creation. God is infinitely beyond all the limitations of human language, imagery or comprehension. Amongst his names, twenty-two form couplets, complimentary qualities:

الْقَابِضThe Withholder الْبَاسِطThe Extender

الْخَافِضThe Reducer الرَّافِعThe Exalter, Elevator

الْمعِز The Honourer ٱلْمذِلThe Dishonourer

الْمبْدِئThe Originator ٱلْمعِيدThe Restorer

الْم ْح ِي يThe Giver of Life اَلْم ِميتThe Causer of Death

الْمقَدِمThe Expediter, Promoter الْم َؤخِرThe Delayer

األ َّو لThe First اآلخِرThe Last

الظَّ اهِرThe Manifest الْبَا ِطنThe Hidden One, Secret

الْمنْتَقِمThe Avenger العَفو The Pardoner

ٱلْمغْنِيThe Enricher اَلْمَ انِعThe Withholder

الضَّا َرThe Causer of Distress النَّافِعThe Benefactor

Furthermore, the Divine Names which God attributes to Himself —solely to enable our access and approach to Him— ultimately transcend the bounds of human language, imagery, and comprehension. Yet for our understanding, they may be categorised into two designations: active and passive. The former refers to those Names whose effects directly reach creation, while the latter denotes those that describe God’s eternal essence, untouched by temporal action or change.

Active Passive

ال َّر ْحمَنThe Beneficent الْمَلِك The Eternal Lord

الْقدوسThe Most Sacred الْعَ ِزيزAll Mighty

الْمصَوِرThe Fashioner الْمتَكَبِرThe Supreme

ال َّرزَّاقThe Provider اَلْ َعلِيْمThe All-Knowing

الْحَلِيمThe Most Forbearing الْحَكَمThe Impartial Judge

الْ َودودThe Most Loving الْقَوِيThe All-Strong

ال َّرؤوفThe Most Kind الْقَادِرThe Omnipotent One

الصَّبورThe Forbearing الْمقْتَدِرThe Powerful

Complementary Aspects of One

The categorisation of Divine Qualities into active and passive often finds reflection within the human form as the masculine and feminine attributes. To grasp the relationship between man and woman, and to accept each one’s unique vocation in a modern world that exalts identicality and competition over complementarity and harmony, one must first understand two essential concepts.

The first is that man embodies the dominant masculine principle infused with a subtle feminine element, while woman reflects the dominant feminine principle imbued with a subtle masculine element. The second is that neither is a complete whole in isolation; each is a complementary half, and only through their union does the fullness of the human reality manifest.

Perhaps the best visual representation of the concept of complementation between man and woman is the Chinese symbol of the Yin-Yang. In the tradition, the dark aspect represents the masculine dragon and the white aspect represents the feminine phoenix.

There are three features of this symbol that are noteworthy.

1. The circle symbolises unity.

2. The dark and white parts fit perfectly together.

3. Each part contains an element of the complementary aspect.

Qualities of Man and Woman

Man and woman reflect the different qualities of God, or reflect the qualities of God in differing degrees. Man, predominantly reflects the Divine Qualities of Absoluteness and Majesty while woman predominantly reflects the Divine

Qualities of Infinity (pertaining to mystery) and Beauty. So, the masculine aspect pertains to strength and objectivity, while the feminine aspect pertains to bounty and gentleness.

The inherent spiritual complementarity of man and woman are further reflected at the psychological level in terms of steadfastness and flexibility and physical level in terms of strength and beauty. The spiritual man recognises his need for that complementarity, seeing it as evidencing his inherent incompleteness and his Lord’s perfection. Whereas by forging the lie of man and women equivalence, the modern man deludes himself into the idolatry of self-sufficiency, in competition with his feminine ‘interlocutor’, breeding the incessant forms of Feminism (which is in reality a war on femininity) as a reaction. In the Qur’ān, God teaches that:

“They (your women) are clothing for you and you are clothing for them.” 146

The clothing may differ in style and appearance, but provides necessary protection, warmth, covering and fit while accentuating the meanings of responsibility and interdependence between both man and woman at a spiritual, psychological and physical level.

In light of the inherent qualitative differences of man and woman, the question of comparison is negated, and the

question of equality or inequality becomes peripheral and only limited to material productivity. The only real measure of man and woman is expressed with the Qur’ānic verse:

“O mankind! Indeed, We created you from male and female, and made you peoples and tribes so that you may know one another. Verily, the most noble of you in the sight of Allāh is the most righteous of you. Indeed, Allāh is All-Knowing, All-Aware.”147