And everything We have created pairs that you may remember the greatness of Allah (QSAl-Zariyat / 51: 49)This verse implies everything other than God is created in pairs (zaja³n). Not only humans, animals, and plants have a pair, male and female, or male and female, but also other creatures such as the cosmological beings. Behind the concept of pairs (azwaj), there are two qualities that work actively and mechanics, namely the quality of masculinity and kink (masculinnity / struggeling) and quality of softness and kepengasihan (femininity / nurturing).
Qur'an frequently mentions cosmological phenomena in pairs, such as heaven and earth, day and night and winter and summer, the world and the afterlife, heaven and hell, the supernatural and the real world. Even more special this macrocosm couples have the same amount in the Qur'an, although the period of decline in the Qur'an lasted about 23 years.
Kemahaesaan God can be understood by the fact that all of God's creatures are created in pairs and only Almighty God, for only He who does not need a partner. He is the One, both in essence and in nature. Therefore, God can not be compared with anything, "There is no thing like unto Him" (QSAl-Shura / 42: 11).
In biological creatures, each pair has a functional relationship, men and women, male and female. Each pair has a dependency between one another. Similarly other natural creatures. To declare their needed during the night, it is difficult to understand the existence of bright light without darkness. New winter is understandable after the summer. One will never understand in depth the meaning of an ill health if not ever. Exceptions occur in the case of the Creator (Al-Khaliq) and his creation (al-makhlq). The creature is dependent upon khaliqnya, but not vice versa.
God does not make the concept azwaj, because God is the Supreme Self, otherwise all His creatures no independent plenary. Existence of every creature is determined by the horizontal relationship with her partner and vertically by its khaliq. Including humans and animals, integrity lies in its interactive relationship with her partner, male and female, or male and female.
In Sufism, the concept azwaj studied more in depth. According Nasafi, the Supreme Self in which everything depends on Him, regarded as a substance that Obligatory His form as His creatures called substance munkin his form, because its existence is dependent on his will and integrity and sustainability is dependent upon the interaction partner. Exemplified the heavens and the earth; sky give or bestow (al-faidl) and earth receives or holds (istifadlah /. According Jalaluddin Rumi, the sky is male and the earth are women. The relationship between the two as befits the relationship between men and women, or by Murata relationship between both can be explained through the relationship and the ying in Taoism.
Ibn 'Arabi also provide a similar statement. Likened to the sky and the earth is compared with the husband and wife in domestic life. If the sky is lowering the water to the earth it will be born a variety of biological creatures such as plants and animals. Similarly, humans, decreased water (sperm) to women led to the growth of the fetus in the womb and then born as a human being.
And God made the earth and the sky like a wife like suami.Langit membeikan to earth revealed some of the commands of God, as men give water to the inside of women through the "conjugal union". When giving it lasts, the earth put all levels of objects that are born of God hidden in it.
The concept of marriage in view of Sufi broader than just what is formulated in the Fiqh of Marriage, namely the rules of marriage and the legal consequences of a marriage. Sufis recognize marriages Macrocosm (Macrocosmic Marriage), covering certain marital relationships between pairs of objects or properties, such as land marry rain.
The composition of the masculine-feminine ideal quality illustrated 99 behind his name in Al-Asma` al-Husna, as can be seen as follows:
Quality Masculine1. Al-Jabbar (The Supreme coercive)2. Al-Qawiy (the Most Strong)3. Al-Muntaqim (Y.M. torturer)4. Al-Qahhar (Y.M.Menguasai)
Quality Feminine1. Al-Raheem (the Most Merciful)2. Al-Latif (Y.M.Lembut)3. Al-Gafr (Y.M.Pengampun)4. Al-Hakim (Y.M.Bijaksana)
People who identify themselves with masculine attributes of God, will be dominated by a sense of: active, progressive, power, independent, remote, and dominant (struggeling). Meanwhile, people who identify themselves with the properties to be dominated Than feminine taste: surrender, surrender, close, love and maintainer (nurturing).
People who are more emphasis on masculinity of God, he often imagined God transcendent, distant, and prefer to scare him. While those who emphasize the feminine aspect of God, he imagined God immanent, close, and more choose to love Him.
The first attitude that will give effect one must be careful in doing, because God is the Most Just (al-'Adl). While the second will give the effect of optimism in life, because God is merciful (al-'Afuw).
The first approach can give birth to the attitude of religious formalism, because imagine God is All Full Calculation (al-Hasib). While the latter can give birth and seberono permissif attitude, because imagine God the Merciful (al-Rahman) and the Forgiving (al-Gafur).
The ideal is like saying of the Prophet: berakhlaklah as character of God, which is the ideal combination between quality of masculine and feminine qualities, as exemplified by the Prophet as uswah al-Harikusumo, the "depraved is the Qur'an".
Beautiful names of God (al-asma` al-Husna), amounting to 99 in a matter of Sunni scholars, can be arranged in chronological order so beautiful like a string of beads. Starting with lafz al-further inside, God, with the number 0 (zero), which is commonly considered to be the number of perfection, followed by al-Rahman (the Most Merciful), al-Raheem (the Most Merciful), and so on up to 99 numbers, al -Shabr (the Most Patient) and back again to zero, Allah (al-lafz further inside), or return to the big barrier in the beads. Symbols zeros of a circle or dot, depicts the life cycle like a cyrcle, begins and ends at one point, or in the words of the Qur'an: Allah wa inna inna li ilaih raji'un (we are from God and will return kepada- her).
In the perspective of Sufism, beautiful names of God not only shows the attributes of God, but also the entry point (entry point) to recognize and draw closer to Him. Everyone can identify with these names. Someone who ever covered in sin and conscious, can entertain themselves and build confidence by identifying themselves with the name al-Gafur (the Forgiving) and al-Tawwab (oft Repentance), so it was still able to exist back and do not need to lose heart life. Is not among the 99 names of the attributes of God's love is more dominant?
God not only has the properties of the masculine ("The Father of God"), but also has, even more dominant with feminine traits ("The Mother God"). There is a tendency in society attributes of God masculinity more highlighted, such as God is Great (al-Kabir), the Mighty (al-'Aziz), and Maha Avenger / Vindictive (al-Muntaqim), rather than highlight the properties femininitas- His, like God the Merciful (al-Rahim), Supreme Soft (al-Latif), and Maha Pardoning (al-'Afuw), so God is more prominent to be feared than to be loved. Psychological effects which arise therefore, human worship and also idealizes identification with "The Father God", which took the dominant characteristic, power, remote, and struggeling, rather than with "The Mother God", which mengabil submits characteristics, love, close, and nurturing. Ideally, the composition of the masculine and feminine qualities united in man, as well as the integrity of both the quality of the fused at the Self God, as reflected in the al-asma` al-Husna, and as also practiced Prophet.
Allah, the Lord of all things, God the macrocosm and microcosm. Mankind as a microcosm of a very small part among all God's creatures. He is like a drop of water in the middle of the ocean. Earth where he lived like a spot among the millions of planets in the Milky Way galaxy. Although believed by God as the inheritors of the earth (khala`if al-ARDL), human beings should not claim to Allah, the Lord is more prominent as the man of God macrocosm, because such understanding can trigger the human egocentrism to conquer, dominate, and exploit natural highway to outside Amban supportability; instead of friends and make peace as fellow creatures and servants of God. Appropriate that we recognize that the concept of al-asma` al-Husna is the concept of the universe. God not only pay attention to the interests of man, or of God not only to humans, as some people the impression and understanding of the concept of the subordination of the universe (taskhir) to humans. As if the concept taskhir is "SIM" to conquer the universe. In fact, the concept of actual taskh³r aims to realize the existence of the origin of everything that comes from God the All-Wise (al-Hakim), which refers to the cosmic balance and ecosystem.
Humans are the most qualified in the sight of Allah is the most pious (Al-Hujurat / 49: 13), that "those who spend (freely), rose soften or in adversity, and those who restrain anger and pardon ( error) oraang "(QSAli 'Imran / 3: 133). From this verse is understood that the true quality in sisih Allah are those that enable the composition of the masculine and feminine qualities. Attitudes like these that will give birth coolness, calmness, and peace in society.
In the second succeeding human mission on earth, namely as caliph and as a servant ('abid), the composition of these two properties also important saint. Masculine qualities help humans in its mission as the caliph and feminine qualities help humans in carrying out its mission as abid. However, this separation does not mean total separation, because the mission of the Caliphate only run with masculine qualities, it is most likely that will happen is the disruption and destruction of the natural environment and social environment, as well as ecological imbalances. Instead, eliminate the masculine qualities in a human mission as' abid, it is most likely that will happen is a religious fatalism, namely individual piety which does not have an impact in the social life.
Ideally, if the composition of both these qualities manifest themselves in every person, then that will happen is peace cosmopolitan (rahmatan li al-'alam³n) at the level of the macrocosm and peaceful country under the protection of God (Baldah Thayyibah wa al-Gafur Wed) at the level of the macrocosm and peaceful country under the protection of God (Baldah Thayyibah wa al-Gafur Wed) at the level of the microcosm.
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