This Voyage

“This Voyage”

 

 

 

 

 

 

 

 

 

 

 

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In Your Beautiful Names all journeys commence

My dearest—May Allah brim-fill your eyes with light—this Voyage is not just for anyone. Unnumbered brave travelers traversed the earth and heavens, yet their endeavor failed them, some failed even to start this Voyage and most did not reach the destination.

The first step of this Voyage is the most difficult. A Sālek (Traveler) must start the Voyage from where he or she is at, not from where he or she wishes to be, not from where other people started theirs. Avoiding wishful starts and yearning for starting-point of others, are the hardest.

Your body’s voyage is the traversal through points of the space-time; this spiritual Voyage is the traversal from “who you are” to “who Allah is”, from “your temporal existence” to “Allah’s eternal existence”. Therefore if you do not take ample care to know who you are, then you would start this voyage from the wrong point and you shall fail beyond all doubts to reach the destination: Who Allah is.

I have sculpted the marble of who I am not, artfully
By my Self
Chips of lies strewn upon the earth of loss all over
By my Self

I have chiseled the marvel of who I am not thoughtfully
Whilst the pearls of sobs strung along the chain of sighs
By my Self

You may start this voyage by the ever so slight first-step of “who you really are”—Ethereal yet a monumental achievement indeed. If you embark upon the Voyage without the actual first-step of “who you are” you shall reach some destination, for certain farthest away from Allah.

As in the case of traversing any path, the act of voyage manifests itself vis-à-vis the changes of the surrounding landscape i.e. moving away from one tree approaching the next, leaving one exit behind reaching another.

Similarly on this peculiar Path, the essence of your voyage manifests itself vis-à-vis the changes in your persona’s landscape i.e. silencing bad words for uttering good words, halting evil deeds by motioning righteous deeds, forsaking foul behavior favoring refined behavior. And the latter is the hardest for all Murids: The value of forsaking one unnoticeable or habitual foul behavior may surpass that of many years of worship!

A burning candle braving the odious gusts of destiny
Weeping I am
A mother giving birth to her own miserable life
Laboring I am

Ashes of my Self’s calf dusted upon the insidious Nile
A Moses running from his own Self’s Pharaoh
Escaping I am

As on any path if you do not see any changes in the scenery around you, the logical conclusion would be: I did not move at all. Likewise on this Path, if you did not observe any changes in your personality, for sure, you can confidently conclude: I did do many things but I did not endeavor any spiritual voyage!

The unshakable reality of your space-time traversal is that you voyage from biological life towards biological death. Correspondingly on this Path, you voyage from biological life towards non-biological death, where your existence is no longer and yet your nascent spiritual life subsists everlastingly upon the absolute existence of Allah—voyaging from “your existence” towards “Allah’s existence”.

My love, the voyage of a tree is through its growth and everything a tree is all about, found exclusively within its single and tiny seed! In the same way, your voyage is through your spiritual growth and all that you need to grow, to bloom with effulgent blossoms, found entirely within you! As there is nothing outside the seed that is a part of the tree’s essence, there is nothing outside you that is a part of your essence.

“If everything needed for growth is within” you might ask, “Then what is the purpose of worship, knowledge, Dhikr (Remembrance), fasting and so on”, Nasafi has elegantly answered this question:

Human being has level/stages as does a tree (for growth). It is most patent what growth stage a tree is at, at any given moment. So it is the job of the gardener to prepare the soil, schedule for watering, pruning and cleaning in order for a tree to reach the completion of its growth, one stage after the other. Similarly Sālek (Traveler) is a gardener growing, stage by stage, his or her Humanity towards Ādamiyat (Human-ness, most innate perfection of being a man) by exerting efforts and taming the Nafs (Psyche, Self).

All stages of a tree’s growth are encapsulated within the seed. A competent gardener exerts effort in order to provide the environment for emergence of each stage of the growth. The same is true for Sālek (Traveler) bringing forth the stages of humanity that are all incubated within.

Moreover this spiritual gardener requires the companionship of the learned man to see to all stages of the growth to appear.

Here the gardener could be your parents, you or your sheikh and the acts of gardening are worship, acquisition of knowledge, Dhikr (Remembrance), fasting and so on (Don’t forget loving). Some acts you may do privately by yourself, some in a group and some may be done to you, but at each moment of time focus your eyes on the prize: Growth, just as a gardener does with a tree. Someone may draw a tree or may sing a song about a tree or may dream of a tree, however none does make him a gardener and suchlike efforts and aspirations will not help the growth of any tree. So be a gardener not a painter or a singer or a dreamer.

As with someone walking a tight rope, losing the balance and falling is inevitable. Deviating from the Path and interrupting the Voyage is inevitable. But my dear there is a sure way to avoid or correct any deviation, small or large:

O Dervish:

Don’t be all into performing too many prayers, fasting too many days or performing too many Hajj pilgrimages, do the required and the obligatory. Don’t be all into learning too many fancy words or strange spiritual tales in order to gain much wisdom, obtain the average amount necessary.

Push hard to be straight and purify your Nafs (Psyche, Self).

You must reach a stage wherein, each moment, pours out of you goodness and ease (for others), even without you being conscious. Don’t be like those nations from who effuses evil and suffering each day.

Evil and crookedness is their essence, let the straightness and goodness be your essence.

O Dervish:

Once you are adorned with the Divine Akhlāq (Behaviors & Attributes), be good and generous, don’t make others feel indebted to you rather always feel indebted to others.

The meaning of ‘Bad Nafs (Psyche, Self)’ is to harm people or cause them suffering, now that you know this meaning please avoid it by all means.

The meaning of ‘Good Nafs (Psyche, Self)’ is to actively seek goodness and comfort for others and each moment try to comfort them by means of your words, your hands or your wealth.”

So you do not wish to be off the Path? You wish to continue with the Voyage?

Then be a comfort, a solace:

“Every morning the scholar wakes up and seeks more knowledge, every morning the Zāhid (Ascetic) wakes up and seeks more Zuhd (Asceticism), yet Abul-Hassan wakes up seeking more joy for some brother’s heart.”

(Source: Abul-Hassan Kharqāni’s quotes from Tadh-keratul Auliā by Faridud-din Attār)

Every morning wake up and seek a broken leg to be its cane or seek a blind eye to be its guide or seek a broken heart to be its solace. Know that the Beautiful One is amongst the broken hearts, not amongst the beautiful faces.

Be a cane or be a guide or be a solace and yet be assured that you shall never deviate from The Voyage, and that as with all things is by Allah’s permission.

© 2005-2002,  Dara O. Shayda   

Appearance of Beauty

Appearance of Beauty
Source: http://untiredwithloving.org/appearance_beauty.html

http://hirise.lpl.arizona.edu/ESP_028689_1180

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Cosmos was incurably void of beauty, in itself in its components, while firmament operated in most perfected and precise fashion, not beautiful at all. A non-cognitive Primordial Decision (Qadha‘) commenced the inescapable appearance of beauty in cosmos and in all nooks and crannies, like unto radiation: emitter and absorber in relation of receptivity (Qabiliyat):

32:7. Who made all things good/beautiful which He/IT created, and He/IT began the creation of man from clay

ٱلَّذِىٓ أَحۡسَنَ كُلَّ شَىۡءٍ خَلَقَهُ ۥ‌ۖ وَبَدَأَ خَلۡقَ ٱلۡإِنسَـٰنِ مِن طِينٍ۬

Mankind chosen endued with infinite measure of beauty, and yet a specie of mammals with carnal and botanical multi-cellular structure prone to all ugliness, unintended or with full volition:

32:8. Then He/IT made his seed from a draught of despised fluid (Dara: like mammals’ reproduction)

ثُمَّ جَعَلَ نَسۡلَهُ ۥ مِن سُلَـٰلَةٍ۬ مِّن مَّآءٍ۬ مَّهِينٍ۬

This new entity as noble as possible, as criminal as possible, swings in a fraction of a moment from ultimate of righteousness to extreme of wretchedness: the pendulum of hearts (Qalb).

For that matter, Allah sent a gift for His/ITs beloved Prophet:

Angel Gabriel came to me in most beautiful shape, never as such before, smiling full of elation, then said peace be upon you Mohammad, and I said peace be upon you Gabriel. Then he continued: Indeed Allah has delegated me with the delivery of a gift for you and I replied what is this gift? He replied: Words from the treasures at the base of the ‘Arsh (Divine Throne), Allah’s great offering generosity for you, and I asked what are they? Angel said: Say (Mohammad)

O who made beauty to appear, while concealed the ugliness
O who does not hold liable for proclivity towards crime [1]
O who does not tear the veil (that hides the foulness of the people)
O who with greatest forgiveness
O most tolerant [2]
O who has most expansive pardon
O most generous
O companion to all soliloquies
O the end of all grief
O most benevolent who overlooks (all faults), forgoes all blame
O greatest bestower of bestowals
O originator of blessing prior to deservedness (gives blessings not because it was deserved)
O our nurturer
O our master
O our close companion and supporter
O our most sought after
O Allah do not near my people to fire

 

[1] يا من لا يؤاخذ بالجريرة
Jarira is crime, so it reads: O who does not take with or for crime, the translation above is best I could decode from Al-Shaukani

[2] يا حسن التجاوز


كنز العمال – للمتقي الهندي
المجلد الثاني >> الإكمال من الفصل السادس في جوامع الأدعية

3838 – إن جبريل جاءني في أحسن صورة، لم ينزل في مثلها قط ضاحكا مستبشرا، فقال السلام عليك يا محمد، قلت وعليك السلام يا جبريل، قال: إن الله عز وجل بعثني إليك بهدية قلت يا جبريل وما تلك الهدية؟ قال: كلمات من كنوز تحت العرش، أكرمك الله تعالى بهن، قلت وما هن؟ قال قل: يا من أظهر الجميل وستر القبيح يا من لا يؤاخذ بالجريرة، ولا يهتك الستر يا عظيم العفو، يا حسن التجاوز، يا واسع المغفرة، يا باسط اليدين بالرحمة، يا صاحب كل نجوى، ويا منتهى كل شكوى، يا كريم الصفح، يا عظيم المن يا مبتدئ بالنعم قبل استحقاقها، يا ربنا، ويا سيدنا، ويا مولانا، ويا غاية رغبتنا أسألك يا الله أن لا تشوي (قوله: أن لا تشوي تقدم في الحديث ذي الرقم/3829/ أن لا تشوه الحديث فشوى وشوه معناهما قريب كما في القاموس، والنهاية) خلقي بالنار، قلت ثواب هذه الكلمات.
(ك عن ابن عمرو) وتعقب.

© 2015-2002,  Dara O Shayda

Nothing New in Middle East: An Irish Perspective

Salaam everyone

 

These are two short essays by Lucia Valente musing the current situation in Middle East and Irish history. She sees no difference.

 

Hedge Schools (i)

How Traditional Irish Hedge Schools gave hope to impoverished people

Countries can be destroyed and cultures decimated by imperialistic and war mongering societies. It has happened for millennia – it’s as old as privatization of property. Some cultures can survive such destruction albeit with much change and cultural losses, yet they do transform and survive. My own culture did just that.

As we look at the news and see the massive destruction far away from us – in North Africa and the Middle East – we know that it’s nothing new. Perhaps we can believe that for us in Europe, specifically were I live in Ireland, it has nothing to do with us.

Yet perhaps it has more resonance for us that we at first believe.

Reflecting on the news and the pictures of young children in refugee camps – we see children with no obvious hopeful future, no education, perhaps fractured home life, no opportunities to contribute in a good way to their society and culture. It may not speak to us – it may have no resonance.

Yet for me it triggers reflection of our history – the long hardships, the struggles, the starvation, the destruction – almost full decimation of the culture. Many of us really do not know our history – perhaps if we did, we would see the plight of suffering populations differently. The latest in the long list of decimated cultures and countries is happening right now Libya, Yemen, Syria, Palestine, Lebanon and Somalia. If we were more cognizant of our history would we view these tragedies in a different light? Perhaps.

It is history repeating itself with the same forces of destructive power running amok. Do we think about the people and families whose lives have been damaged so badly?

We Irish were for generations held in the grip of one of the most powerful empires – with many Irish Catholics being unable to get an education, practice religion, own property, get meaningful jobs. Many Irish children of that period also had no obvious hopeful future, no education, perhaps fractured home life, no opportunities to contribute in a good way to society and culture.

Today children suffer because of displacement by unseen forces, macro political and economic forces that have destroyed their societies. In Ireland it was the result of colonization and Penal Laws (ii) that were in effect for many generations and only gradually were repealed. In that era the structure of refugee camps within Ireland did not exist per se. However, if you were an Irish Catholic, the country itself was defacto a refugee camp. Why? Because in our own country we could not live by our own cultural norms because the Penal Laws supplanted our cultural norms and it became almost shameful to be Irish in Ireland.

We know that Irish people are fighters – we had to be – if we did not fight for centuries we may have had the same fate as so many native populations who were subjugated and destroyed by colonial forces. Why were the Irish relatively successful in keeping our culture alive? Perhaps some of the reasons are the strong commitment to religion, culture and education. For generations of school children up until the Potato Blight in 1845 (iii) the hedge schools provided the foundation of their religion, culture and education. Through those hedge schools a sense of continuity, of community was reinforced.

These hedge schools were open air, yet hidden class-rooms, where small groups of children had the chance to receive a small amount of education and teaching from a travelling priest or teacher. It had to be conducted in secret because public policy restricted their education.

When I see pictures of the refugee camps I hope that we have the modern day equivalent to the hedge schools and that children can get some basic education and begin to have hope.

(i) Hedge Schools

http://www.irish-society.org/home/hedgemaster-archives-2/groups-organizations/the-hedge-schools

(ii)Penal Laws

http://freepages.genealogy.rootsweb.ancestry.com/~donegal/penalcode.htm

(iii) The Potato Blight (I do not refer to it as famine because it is only one crop – the potato – that had blight. Ireland, then as today, had many crops and livestock – there was no shortage of food in Ireland

http://indigo.ie/~wildgees/famine.htm

 

 

Coffin Ships

As I listen to the news about the people escaping from North Africa on boats that are often set adrift in the Mediterranean Sea and many die on this journey, my mind reflects back in time. We hear about many of them who die because their boats capsize while they are seeking safety in Europe. Enroute to freedom in Italy and Europe, their boats, which often are overcrowded and without the basic amenities for survival, sink. The result is that many thousands of wretched people die.

My mind wanders and I reflect on the journey of others fleeing persecution and misery. I see images of what it was like for hundreds of thousands of Irish people, who during the time of the potato blight in Ireland, died on their way to a better life in North America.

The ships that these wretched people travelled on were also woefully inadequate and it is hard to estimate how many Irish souls died on their way to freedom. They are called ‘coffin ships’ and I feel that the boats on which the North Africans and others are floating on in the Mediterranean are also ‘coffin ships’.

Again our world is faced with the injustice wrought on innocent people. A century and a half ago, Irish people had to leave their homes and their country because of horrendous public policy in Britain. Today people in war-torn countries in North Africa and the Middle East are equally desperate to find peace and safety. They have to take major risks to themselves and their children for a chance to have a humane life.

As I was reflecting on these thoughts I came across the following quotation by Mary Robinson Former Irish President. Given our history, my wish is that Irish people do have a deeper sympathy for the suffering of others

With all of its pain and disorder, the past has constructed us in the actual and literal ways of generation and inheritance.” Now with factual assistance that past has the power to do something more: it can construct and strengthen our understanding and our sympathy in the present.

Mary Robinson, Former Irish President

Potato Blight

http://www.wesleyjohnston.com/users/ireland/past/famine/blight.html

Irish Famine

http://en.wikipedia.org/wiki/Great_Famine_(Ireland)

Coffin ships

http://www.irish-genealogy-toolkit.com/coffin-ships.html

Public policy

http://www.bbc.co.uk/history/british/victorians/famine_01.shtml

http://www.schillerinstitute.org/economy/nbw/pot_famine95.html

http://www.mtholyoke.edu/~ebstork/famine.html

 

 

 

 

Preparation for Ramadan 2015

Salaam to everyone

Resolution for this year’s Ramadan, to prepare the heart and the mind:

1. Cognition of the  fact that Allah does not need my worship, my efforts nor anything from me, for ITself or for others. There is nothing I do that is necessary for continuation of life in this world and the world after, as Allah said:

51:57. I seek no livelihood from them, nor do I ask that they should feed Me. 

مَآ أُرِيدُ مِنۡہُم مِّن رِّزۡقٍ۬ وَمَآ أُرِيدُ أَن يُطۡعِمُونِ

It is solely the arrogance of my Nafs (Self), the self-righteous and conceited ,who confuses deep within me, to suspect that there is something I write or do or think that might do Allah any good! This Ramadan my Allah remove all such ailments from my heart and defects from my Nafs (Self).

 

2. May Allah’s love and people’s love come my way by the Prophet’s advice:

A man came to the Prophet (peace and blessings of Allah be upon him) and said, “O Messenger of Allah, direct me to an act which, if I do it, [will cause] Allah to love me and the people to love me.” So he (peace and blessings of Allah be upon him) said, “Renounce the world and Allah will love you, and renounce what the people possess and the people will love you.”

عَنْ أَبِي الْعَبَّاسِ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيّ رَضِيَ اللهُ عَنْهُ قَالَ: جَاءَ رَجُلٌ إلَى النَّبِيِّ صلى الله عليه و سلم فَقَالَ: يَا رَسُولَ اللهِ! دُلَّنِي عَلَى عَمَلٍ إذَا عَمِلْتُهُ أَحَبَّنِي اللهُ وَأَحَبَّنِي النَّاسُ؛ فَقَالَ: “ازْهَدْ فِي الدُّنْيَا يُحِبَّك اللهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّك النَّاسُ” .
حديث حسن، رَوَاهُ ابْنُ مَاجَهْ [رقم:4102]، وَغَيْرُهُ بِأَسَانِيدَ حَسَنَةٍ

3. To be focused on my own betterment and those close to me than foolishly meddle in others’ affairs, specially other people’s women and children:

The Messenger of Allah (peace and blessings of Allah be upon him) said, “Part of the perfection of one’s Islam is his leaving that which does not concern him.”

عَنْ أَبِي حَمْزَةَ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ خَادِمِ رَسُولِ اللَّهِ صلى الله عليه و سلم عَنْ النَّبِيِّ صلى الله عليه و سلم قَالَ: “لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ”.
رَوَاهُ الْبُخَارِيُّ [رقم:13]، وَمُسْلِمٌ [رقم:45].

Dara

 

Ibn Sina: Ishari (Vectorial) Tafsir (Exegesis) Surah Al-Falaq 113

Ibn Sina: Tafsir (Exegesis) Surah Al-Falaq

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Prelude

There are several issues with the lection of the Surah 113 named Al-Falaq:

1. The Prophet peace be upon him recommended to read this Surah over and over, as he did himself seeking sanctuary of Allah. However within the Surah there is the ‘convenient’ translation of Naffāthāt Fi Al-‘Uqad namely: Seeking refuge from the magicians blowing into knots (then un-knotted without touching). This poses an issue with the Prophet using this Surah as off-repeated prayer, since in most of such recommendations the prayers are most general, regardless of the circumstances or context, and never such specific mention of the events in the daily life of the Prophet had been used as a part of a prayer.

2. The mention of darkness of night in this Surah being evil, is not in congruence with the rest of mention of night in Qur’an which has been rendered as a time of tranquility and worship and spiritual events!

3. The ending verse, seeking refuge from the evil of the envier, does not match any of the previous verses and it is completely isolated. Question could be asked: Why envy? why not anger?

Perchance we all have been reading this amazing Surah the wrong way all our lives!

The only satisfactory Tafsir (Exegesis) for this Surah has been found to be that of Ibn Sina. Sadly both Arabic and Farsi texts are quite hard to come by, but this Rahi (Author) was fortunate to be given both copies for studying. The only Arabic copy found on internet was preserved by Joseph Kenny, O.P. .

Ishari (Vectorial) Tafsir (Exegesis)


Singularity called Al-Falaq 

Ibn Sina
Say I seek sanctuary with the Rabb (Governor, Administrator) of the Al-Falaq: The Sunderer (Faliq) of the darkness of ‘Adam (Non-Being) by means of the light (Nur) of Al-Wujud (Allah’s Being-ness).

قل أعوذ برب الفلق، فالق ظلمة العدم بنور الوجود

Remark 1. Realm A: Azal (Sempiternity) where there is Allah and no one else, where there is Light and no concept of darkness. Realm B: ‘Adam (Non-Being) the universe where there is no light at all! The rules in either realm totally dissimilar to the other.

Remark 2. In between the two disjoint realms there is a Singularity called Al-Falaq or the Dawn. The Lord of this singularity is Allah. Allah allows the passage from one realm to the other, through the singularity of Al-Falaq, otherwise the two realms are inexorably partitioned.

Remark 3. Allah as Al-Fāliq (Sunderer) breaks the said singularity, Light floods emanates from Realm A: Azal (Sempiternity) into darkness of Realm B: ‘Adam (Non-Being), suddenly there is a medley of light and darkness which we feel we observe we think of as this extant cosmos. In Realm A there is Allah and no one else, in Realm B there is Allah and other than Allah.

Ibn Sina
And the very first creature emanated from it (through the singularity from Azal to ‘Adam) is ITs/His Qadha’ ( Primordial Decision, Decree)

وأول الموجودات الصادرة عنه هو قضاؤه

Remark 4. IT allowed to be known by other than ITself! This was a primordial decision amongst infinitely other decisions.


Ibn Sina

The original (emanation) had no evil within, but evil found concealed under the radiance of the primordial Light (Nur)!

 وليس فيه شر أصلاً إلا ما صار مخفياً تحت سطوع النور الأول عليه

Ibn Sina
(This evil caused by an occlusion of Light (Nur)) due to the opacity necessary for Mahiya (What-ness), originated from Huwiya (Who-ness).

  وهو الكدورة اللازمة لماهيته، المنشأة من هويته

Remark 5. opacity necessary for Mahiya (What-ness): The primordial Light (Nur) is Singleton, in order for it to bring to existence something other than ITself, it needs an opacity or something that causes shadow to be discernible, that shadow-caster is Mahiya (What-ness) that allows for something other than Allah to become patent, and the origin of this shadow-caster What-ness was Huwiya (Who-ness) the Divine Pronoun/Name/Attribute which allows for pointing i.e. “That over there!”, indicating the direction of something discernible. In summary What-ness is an opacity originated from Who-ness occluding the light, thus a dark shadow the source of all evil, the source of all existence as well.

Terminology:
Huwiya (Who-ness) is the answer to the question ‘Who is that?’.
Māhiya (What-ness) is the answer to the question ‘What is that?’.

Ibn Sina
The penetration of ITs Qadha’ ( Primordial Decision, Decree) is the primordial cause for ITs ’cause and effects’ which are ITs Al-Qadar (Immutable Destiny, Fate) and ITs creation. For that matter Allah said: ‘From the evil of what (IT) created’, the evil which is set from the creation and fate (Qadar), since this evil does not originate except from bodies created and caused from/by fate (Qadar).

ونفوذ قضائه وهو المسبب الأول في معلولاته هو قدرة وهو خلقه. فلذلك قال تعالى: “من شر ما خلق”. جعل الشر في ناحية الخلق والتقدير، فإن ذلك الشر لا ينشأ إلا من الأجسام ذوات التقدير

Ibn Sina
Also the bodies (matter) are from ITs Al-Qadar (Immutable Destiny, Fate) and not from Qadha’ ( Primordial Decision, Decree), and Fate is the source for for all evil since bodies (matter) could not be found except here (in Fate), for that reason annexed the evil to ‘what was created’.

وأيضاً، فلما كانت الأجسام من قدره لا من قضائه، وهي منبع الشر من حيث أن المادة لا تحصل إلا هناك لا جرم، جعل الشر مضافاً إلى ما خلق.

Ibn Sina then continues with the two major categories of evil, the two major sources of darkness(s) and occlusions for Nur (Light) :

1. Animal Self:  وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
2. Botanical Self: ومن شر النفاثات في العقد

Remark 6. Why Ghasiq, from Ghasaqa, used to describe the darkness? Why not Zalama? Given the known context of the verb Ghasaqa, it is clear there was light e.g. sun and then it set and then darkness entered to every possible location (cavity) or Waqaba. Similarly, there was Nur (Light) it was occluded by the above said opacity of the creation and then darkness enters into everything. Translation: And from the evil of the darkness once entered (into everything created).

لسان العرب
وفي التنزيل العزيز: ومِن شَرِّ غاسقٍ إذا وَقَبَ؛ الفراء: الغاسِقُ الليل؛ إذا وَقَبَ إذا دخَل في كل شيء وأَظْلَمَ.

Ibn Sina
The Animal Force (Animal Self) is darkness which is Ghasiq (sets after light) and opaque (severely occludes light).

أما القوى الحيوانية فهي ظلمانية غاسقة متكدرة

Ibn Sina
… and others such as lusts and anger, in general things that happen to something from outside, therefore this form of darkness (Animal Self) is renewable.

وغيرهما من الشهوة والغضب، والأمور التي تحصل في الشيء من الخارج تكون متجددة، فإذا تلك الظلمة متجددة

Anger and lust within an entity are impacts of another entity outside the capsule of Animal Self, therefore each time they occur is a de novo darkness.

Terminology:
Naffāthāt: derived from Nafatha flowing of breath with tiny spit out of the mouth, or blood from wound, or poison from the bite of a serpent.

لسان العرب
نفث
النَّفْثُ: أَقلُّ من التَّفْل، لأَن التفل لا يكون إِلاَّ معه شيء من الريق؛ والنفثُ: شبيه بالنفخ؛ وقيل: هو التفل بعينه.
نَفَثَ الرَّاقي، وفي المحكم: نَفَثَ يَنْفِثُ ويَنْفُثُ نَفْثاً ونَفَثاناً. وفي الحديث أَن النبي، صلى الله عليه وسلم، قال إِنَّ رُوحَ القُدُس نَفَثَ في رُوعي، وقال: إِنّ نَفْساً لن تَموتَ حتى تَسْتوفِيَ رزقها، فاتَّقوا الله وأَجملوا في الطلب؛ قال أَبو عبيد: هو كالنَّفْثِ بالفم، شبيهٌ بالنفخ، يعني جبريلَ أَي أَوْحى وأَلقى. والحيَّةُ تَنْفُثُ السمَّ حين تَنْكُزُ. والجُرْحُ يَنْفُثُ الدمَ إذا أَظهره. وَسمٌّ نَفِيثٌ ودم نَفِيثٌ إذا نَفَثَه الجرحُ؛ قال صخر الغيّ:
مَتى ما تُنْكِرُوها تَعْرِفُوهـا،        على أَقْطارِها عَلَقٌ نَفِيثُ
وفي الحديث: أَنّ زَيْنَبَ بنتَ رسولُ الله، صلى الله عليه وسلم، أَنْفَرَ بها المشركون بعيرَها حتى سقطت، فَنَفَثَتِ الدماءَ مَكانَها، وأَلقت ما في بطنها أِي سالَ دمُها. وأَما قوله في الحديث في افتتاح الصلاة: اللهمَّ إِني أَعوذ بك من الشيطان الرجيم من هَمْزِهِ ونَفْثِهِ ونَفْخِهِ؛ فأَما الهمز والنفخ فمذكوران في موضعهما، وأَما النفث فتفسيره في الحديث أَنه الشِّعْرُ؛ قال أَبو عبيد: وإِنما سمي النَّفْثُ شِعْراً لأَنه كالشيء يَنْفُثُه الإِنسانُ من فيه، مِثل الرُّقْية. وفي الحديث: أَنه قرأَ المُعَوِّذتين على نَفْسِهِ ونَفَثَ.

Prophet mentions the Arch Angel doing Nafath into his Self or Mind (Rau’) while saying: No person/Self dies until all her provision is fulfilled (given), so safeguard against Allah‘s (anguish) and be frugal in seeking (daily provision).

روع
 ورُواعُ القَلْبِ ورُوعُه: ذِهْنُه وخَلَدُه. والرُّوعُ، بالضم: القَلبُ والعَقْل، ووقع ذلك في رُوعِي أَي نَفْسي وخَلَدِي وبالي، وفي حديثٍ: نَفْسِي. وفي الحديث: إِنَّ رُوح القُدُسِ نَفَثَ في رُوعي، وقال: إِنَّ نَفْساً لن تموت حتى تَسْتَوْفيَ رِزْقَها فاتَّقُوا الله وأَجْمِلُوا في الطلَب؛ قال أَبو عبيدة: معناه في نفْسي وخَلَدي ونحو ذلك، ورُوحُ القُدُس: جبريل، عليه السلام. وفي بعض الطُّرق: إِنَّ رُوحَ الأَمين نفَثَ في رُوعي.

Remark 7. From this Hadith (Narration) one could extrapolate relationship between Nafath and provisions, so the angel blows with a tad bit of spit (liquid) into the mind or Self of the Prophet and that symbolizes giving of the provision, peace be upon both of them.

‘Uqad: plural of ‘Aqd, knot knit joint fastened locked together, in the case of this Tafsir (Exegesis) Ibn Sina considers this word to mean the organs and limbs and body parts tied together into a full body of a composite living creature. You might add on the modern thought of multi-cellular multiplex of cells.

Remark 8. From these two concepts Ibn Sina cognizes the Botanical Self (Nafs Nabati), the multi-cellular multiplex of organs and limbs and physiology and psychology that is suited for growth and expansion in multiple dimensions fueled nourished by devouring of provisions.


Ibn Sina

Naffāthāt Fil Al-‘Uqad is an Ishara (Pointing) towards the Botanical Force (Botanical Self), a force that grows the body and expands it.

ومن شر النفاثات في العقد: إشارة إلى القوى النباتية الموكلة، فإن القوى النباتية موكلة بتدبير البدن ونشوه ونموه

Ibn Sina
The Botanical Force (Botanical Self) was linked in similarity to Nafath (Blow of breath with tiny spit), since the blow of breath into something expands it in all directions i.e. growth.

 فأشبه الأشياء تأثير القوى النباتية النفث، فإن النفث سبب لا ينتفخ الشيء ويصير بحسب المقدار أزيد مما كان في جميع الجهات

Remark 9. These two forces, Animal Self united with Botanical Self shape the life and the cosmos for all to continue to survive. Both forces or Selves incubate much of the evil, not as a part of their design, but as a side-effect or after-effect of creation and engineering of ‘becoming’ and ‘living’.

Remark 10. And from the evil of envier once envied: the Botanical Self is in constant need of devouring provision to grow and maintain while the Animal Self is in constant motion and desiring and chasing after provisions, in ceaseless conflict internally with the Rational Self (Nafs Natiqa) and externally in competition with other creatures who might provide challenge for the needed acquisitions required by either Botanical or Animal Selves to be fed or sated. These experiences are felt as envy, to wish what others have, wish them to lose what they have, and wish to gain all that they have for one’s own provision.

تفسير المعوذتين
لابن سينا

 

سورة الفلق 113

    بسم الله الرحمن الرحيم. قل أعوذ برب الفلق، فالق ظلمة العدم بنور الوجود، هو المبدأ الأول الواجب الوجود لذاته، وذلك من لوازم خيريته المطلقة في هويته المقصود بالقصد الأول.

        وأول الموجودات الصادرة عنه هو قضاؤه، وليس فيه شر أصلاً إلا ما صار مخفياً تحت سطوع النور الأول عليه، وهو الكدورة اللازمة لماهيته، المنشأة من هويته.

        ثم بعد ذلك تتأدى الأسباب بمصادماتها إلى شرور لازمة عنها. ونفوذ قضائه وهو المسبب الأول في معلولاته هو قدرة وهو خلقه. فلذلك قال تعالى: “من شر ما خلق”. جعل الشر في ناحية الخلق والتقدير، فإن ذلك الشر لا ينشأ إلا من الأجسام ذوات التقدير.

        وأيضاً، فلما كانت الأجسام من قدره لا من قضائه، وهي منبع الشر من حيث أن المادة لا تحصل إلا هناك لا جرم، جعل الشر مضافاً إلى ما خلق.

        ثم إنه تعالى قدم الانفلاق وهو إفاضة نور الوجود على الماهيات الممكنة، على الشر اللازم مما خلق، من حيث أن الانفلاق سابق على الشرور اللازمة من بعضها. ولذلك فإن الخير مقصود بالقصد الأول، والشر بالقصد الثاني حاصل. فالحاصل أن الفالق لظلمة العدم بنور الوجود هو واجب الوجود، والشرور غير لازمة منه أولاً في قضائه، بل ثانياً في قدره فأمر بالاستعاذة برب الفلق من الشرور اللازمة من الخلق.

        فإن قيل: لماذا قال برب الفلق ولم يقل بإله الفلق، وغير ذلك؟ قيل إن فيه سرً لطيفاً من حقائق العلم، وذلك لأن الرب رب للمربوب، والمربوب هو الذي لا يستغني في شيء من حالاته عن الرب. انظر إلى الطفل الذي يربيه والداه، فما دام مربوباً هل يستغني عن الرب؟

        ولما كانت الماهيات الممكنة غير مستغنية في شيء من أوقات وجودها ولا من أحوال ثبوتها عن إفاضة المبدأ الأول لا جرم، ذكر ذلك بلفظ الرب، والإله أيضاً كذلك. فإن الأفعال محتاجة إلى الإله لا من حيث إله لأن الإله من حيث هو إله هو المستحق للعبادة، والمربوب لا يكون مقبولاً بالقياس إلى المستحق للعبادة، فالفلق لا بد له من فالق ورب ومؤثر، ولا يحتاج إلى المعبود من حيث هو كذلك.

        واعلم أن فيه إشارة أخرى من خفيات الأمور والعلوم، وهو أن الاستعاذة والعوذ والعياذ في اللغة، عبارة عن الالتجاء إلى الغير. فلما أمر بمجرد الالتجاء إلى الغير دل ذلك على أن عدم حصول الكمالات ليس لأمر يرجع إلى المفيض للخيرات، بل لأمر يرجع إلى قابلها. وذلك يحقق الكلام المقرر من أنه ليست الكمالات ولا شيء منها مبخولاً بها من عند المبدأ الأول، بل الكل حاصل موقوف على أن يصرف المستعد وجه قبوله إليها، وهو المعنى بالإشارة النبوية، على قائلها الصلوة والسلام: “إن لربكم في أيام دهركم نفحات من رحمته ألا فتعرضوأ لها”، بيّن أن نفحات الألطاف دائمة، وإنما الخلل في المستعد. وتحت ذلك تنبيهاً عظيمة [على أصول] جليلة وقواعد خطيرة يمكن للتأمل الوقوف عليها من غير تصريح.

        قوله تعالى:  وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ: المستعيذ هو النفس الجزوية للإنسان الجزوي من الشرور اللازمة في الأشياء ذوات التقدير، الواقعة في صقع القدر. ثم إن أعظم تلك الأمور تأثيراً في الإضرار بجوهر النفس الإنسانية الأشياء الداخلة معها في أهاب البدن، وهو التي تكون آلة لها من وجه، ووبالاً عليها من وجه. فمن وجه كلها لها، ومن وجه كلها عليها، وهي القوى الحيوانية والقوى النباتية.

        أما القوى الحيوانية فهي ظلمانية غاسقة متكدرة، وقد علمت أن المادة هي منبع الظلمة والشر والعدم. والنفس الناطقة، التي هي المستعيذة، خلقت في جوهرها نقية صافية، مبرأة عن كدورات المادة وعلائقها، قابلة لجميع الصور والحقائق، ثم إن تلك اللطافة والأنوار لا تزول عنها إلا بهيئات ترتسم فيها من القوى الحيوانية التخيلية والوهمية، وغيرهما من الشهوة والغضب، والأمور التي تحصل في الشيء من الخارج تكون متجددة، فإذا تلك الظلمة متجددة.

        ولما كان جوهر النفس غسق وقب، أي ظلمة أقبلت، ولما كان الأقرب من جوهر النفس الناطقة تتكدر بتلك الهيئات الغاسقة عندما تقب أي تدهم وتقبل أوردها عقب ما ذكر ما هو أعم منها.

        والشرور الحاصلة من وقب الغاسق مشاركة ل”شر ما خلق” اشتراك الأخص والأعم، لكنه لما كان لهذا الخاص ميزته في صيرورة النفس مظلمة لا جرم، حسن ذكرها ليتقرر في النفس هيئة كونها من أعظم الرذائل، فتعظم الإجناب عنه ويقوي صارف الأخلاط.

        ثم قوله تعالى: ومن شر النفاثات في العقد: إشارة إلى القوى النباتية الموكلة، فإن القوى النباتية موكلة بتدبير البدن ونشوه ونموه، والبدن عقد حصلت من عقد بين العناصر المختلفة المتنازعة إلى الانفكاك، لكنها من شدة انفعال بعضها عن البعض صارت بدناً حيوانياً، والنفاثات فيها هي القوى النباتية. فإن النفث سبب لأن يصير جوهر الشيء زائداً في المقدار في جميع جهاته، أعني الطول والعرض والعمق. وهذه القوى هي التي تؤثر في زيادة الجسم المغتذي والنامي في جميع الجهات المذكورة، أعني الطول والعرض والعمق.

        وليس يمكن أن يكون شيء من الصناعات يفيد الزيادة من جانب واحد إلا وهو موجب النقصان من جانب آخر. مثلاً الحداد إذا أخذ قطعة من الحديد وأراد أن يزيد في طولها، فلا بد وإن ينقص عرضها أو ثخنها، أو يحتاج إلى أن يضم إليها قطعة أخرى أجنبية من جارج.   فأما القوى النباتية تضطر إلى النفث، فهي التي تنفذ أجزاء الغذاء في باطن الجسم المغتذي وتجعلها شبيهة بها، وتزيد به جوهر الأعضاء في جهاتها الثلاثة.

        فأشبه الأشياء تأثير القوى النباتية النفث، فإن النفث سبب لا ينتفخ الشيء ويصير بحسب المقدار أزيد مما كان في جميع الجهات.

        فالنفاثات في العقد هي القوى النباتية، ولما كانت العلاقة بين النفس الإنسانية والقوى النباتية بواسطة القوى الحيوانية لا جرم، قدم ذكر القوى الحيوانية على ذكر القوى النباتية.

        وبالجملة، فإن الشر اللازم من هاتين القوتين في جوهر النفس استحكام علائق البدن وارتفاع تغذيها بالغذاء الموافق لها اللائق بجوهرها، وهو الإحاطة بملكوت السموات، والانتقاش بالنقوش الباقية.

        وقوله تعالى: ومن شر حاسد إذا حسد، عني به النزاع الحاصل بين البدن وقواه كلها، وبين النفس. فإنه لما أشار أولاً إلى الشرور اللازمة من التغذي ثم أشار إلى التفصيل، وبدأ بالشرور اللازمة من القوى الحيوانية، ثم التي عن القوى النباتية، ثم التي عن البدن من حيث له القوتان شيء آخر وبينه وبين النفس نزاع آخر، وذلك النزاع هو الحسد المنشأ بين آدم وإبليس، وهو الداء العضال، أمره بالاستعاذة بالمبدأ الأول منه أيضاً.

        فهذه السورة دالة على كيفية دخول الشر في القضاء الإلهي، وإنه مقصود بالعرض لا بالذات، وإن المنبع للشرور بحسب النفس الإنسانية هو القوى الحيوانية والنباتية وعلائق البدن، وإن كان ذلك وبالاً وكللاً عليها فما أحسن حالها عند الإعراض عن ذلك، وما أعظم لذتها بالمفارقة عنه إن كانت تفارقه بالذات، وبالعلاقة بجميع الحالات.

        رزقنا الله التجرد التام والتأله الكامل، بحق النبي محمد وأله الطاهرين والحمد لله رب العالمين، الصلاة على النبي وأله أجمعين.

© 2015-2002,  Dara O Shayda

Sunderer: Falaqa, Fatara, Shaqqa

Sunderer

 

 

 

Discussion    Join

See Also:

http://untiredwithloving.org/singularity_i.html

Contents:

Singularity
Fatara
Falaqa
Shaqqa
Templates Mu-n-fa’il, ‘I-n-fi’al

 


Singularity

We are surrounded by singularities no matter where and when and what and how we examine.

A singularity separates realm A from realm B, where each realm are endowed with structures and rules for existence of the entities within them. There is no way the two realms could immix and if they could they both would have had perished. They can coexist since the singularity forbids them to commix in whatsoever way.

By observation we can see that in some cases entities from realm A find a way to appear in realm B, but transformed. Transformed since the original entity in realm A (stars) cannot exist in real B (polygons), for that matter the entity in realm A must transform to structure allowable in realm B.

For example a larva crosses the singularity of a cocoon to adopt new rules of motion i.e. rapid aerial flight abandoning the completely incompatible slow crawling motion on branches. Or ice in solid form, suddenly becomes liquid.

This translocation has the ‘feel’ of passing through a ‘breakage’ in singularity!

For briefest moment of time a breakage occurs, entity instantly translocates from realm A into realm B, breakage closes and the entity is transformed into something completely different, no longer in realm A, but now in realm B.

For example acorn is a seemingly un-living organism in a hard shell, suddenly breaks the shell and is a soft living sprouting plant.

 

Remark: The motion and processes for translocating from realm A to realm B are not continuous nor smooth, so to say. There is a jump, thus the verbiage ‘breakage’. Something breaks, crystal ice instantly becomes liquid water i.e. something totally different. In order to be specific, use the word Sunder for breakage in the singularity. 

The Singleton Sunderer the active agent that does the breakage, and in Qur’an IT is named as Fatir (Sunderer). And there are no other sunderers.

Breakage as such has three categories:

1. Fatara: Cosmos Wide Breakage

2. Falaqa: Breakage with splinters  (shattered subparts)

3. Shaqqa: Breakage when the beginning or head of something pushes through

Each category is highly particularized form of breakage.


Fatara

Mufradat
Isfahani

The origin of the word Al-Fatr is Shaqq(Narrow opening, crack, fissure, split, slit, gap, tear, rip) along the length of an object.
Fatra-t of animal means to milk it by means of two fingers, Fatra-t of dough means to knead the dough (by fingers) into bread. (Dara: let’s call this Handiwork)

Lisan Al-Arab
Ibn Manzour

Fatara the fingers means fingers moved to sign some expression.

لسان العرب     ابن منظور

 وفَطَر أَصابعَه فَطْراً: غمزها

Al-Fitra-t: Allah Fatara the creation means Allah brought entities into being and invented them in a form (like kneading the dough) trained for a particular way of action (behavior):

فِطۡرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيۡہَا‌ۚ

30:30.  Allah‘s Handiwork, that which, Fatara people conformally (according to the design of the handiwork)

Allah’s Handiwork has focused and positioned the human nature to believe (in Tauhid (Divine Oneness))

مفردات ألفاظ القرآن. – للأصفهاني
كتاب الفاء
فطر
-أصل الفطر: الشق طولا، يقال: فطر فلان كذا فطرا، وأفطر هو فطورا، وانفطر انفطارا. قال تعالى: {هل ترى من فطور} <الملك/3>، أي: اختلال ووهي فيه، وذلك قد يكون على سبيل الفساد، وقد يكون على سبيل الصلاح قال: {السماء منفطر به كان وعده مفعولا} <المزمل/18>. وفطرت الشاة: حلبتها بأصبعين، وفطرت العجين: إذا عجنته فخبرته من وقته، ومنه: الفطرة. وفطر الله الخلق، وهو إيجاده الشيء وإبداعه على هيئة مترشحة لفعل من الأفعال، فقوله: {فطرت الله التي فطر الناس عليها} <الروم/30>، فإشارة منه تعالى إلى ما فطر. أي: أبدع وركز في الناس من معرفته تعالى، وفطرة الله: هي ما ركز فيه من قوته على معرفة الإيمان، وهو المشار إليه بقوله: {ولئن سألتهم من خلقهم ليقولن الله} <الزخرف/87>، وقال: {الحمد لله فاطر السموات والأرض} <فاطر/1>، وقال: {الذي فطرهن} <الأنبياء/56>، {والذي فطرنا} <طه/72>، أي: أبدعنا وأوجدنا. يصح أن يكون الانفطار في قوله: {السماء منفطر به} <المزمل/18>، إشارة إلى قبول ما أبدعها وأفاضه علينا منه. والفطر: ترك الصوم. يقال: فطرته، وأفطرته، وأفطر هو (انظر: الأفعال 4/12)، وقيل: للكمأة: فطر، من حيث إنها تفطر الأرض فتخرج منها.

Lisan Al-Arab
Ibn Manzour

Fitra-t to invent but for the first time. Allah Fatara means Allah created the people and started them (for the first time). Ibn Abbas said I could not understand what Allah is Fatir of heavens and earth means until I heard two bedouins arguing over a well when one said: I Fatara this well i.e. I started this well.

لسان العرب     ابن منظور
 .وفَطَرَ الله الخلق يَفْطُرُهم: خلقهم وبدأَهم. والفِطْرةُ: الابتداء والاختراع. وفي التنزيل العزيز: الحمد لله فاطِرِ السمواتِ والأَرضِ؛ قال ابن عباس، رضي الله عنهما: ما كنت أَدري ما فاطِرُ السموات والأَرض حتى أَتاني أَعرابيّان يختصمان في بئر فقال أَحدهما: أَنا فَطَرْتُها أَي أَنا ابتدأْت حَفْرها. وذكر أَبو العباس أَنه سمع ابن الأَعرابي يقول: أَنا أَول من فَطَرَ هذا أَي ابتدأَه.

Fatir is the grammatical agent of verb Fatara i.e. the Sunderer, the sunderer across the cosmos, the starter of all objects going through the cosmic-wide sunderance of singularity.


Falaqa

Mufradat
Isfahani

Falaqa is Shaqq(Narrow opening, crack, fissure, split, slit, gap, tear, rip) of an object when some broken parts of it are discernible and patent from other parts.  (Dara: you might say something breaks open to see what is inside)

Faliq is the grammatical agent, the doer of Falaqa or the sunderer.

Dara: Faliq of Dawn is the sunderer of the singularity of darkness, breakage through which light appears.

مفردات ألفاظ القرآن. – للأصفهاني
كتاب الفاء
فلق
-الفلق: شق الشيء وإبانة بعضه عن بعض. يقال: فلقته فانفلق. قال تعالى: {فالق الإصباح} <الأنعام/96>، {إن الله فالق الحب والنوى} <الأنعام/ 95>، {فانفلق فكان كل فرق كالطود العظيم} <الشعراء/63>، وقيل للمطمئن من الأرض بين ربوتين: فلق، وقوله: {قل أعوذ برب الفلق} <الفلق/1>، أي: الصبح، وقيل: الأنهار المذكورة في قوله: {أم من جعل الأرض قرارا وجعل خلالها أنهارا} <النمل/61>، وقيل: هو الكلمة التي علم الله تعالى موسى ففلق بها البحر، والفلق: المفلوق، كالنقض والنكث للمنقوض والمنكوث، وقيل الفلق: العجب، والفيلق كذلك، والفليق والفالق: ما بين الجبلين وما بين السنامين من ظهر البعير


Tafsir Kabir
Razi

Al-Falaq is breakage, between ‘Adam (Non-being) to Being (Wujud),  necessary for an object to become (in our world here). And the Aql (Intellect) imagines Non-being as a continuous connected gap-less darkness without any form of crack or opening or fissure, then when the object appears existing (in our world) then Aql(Intellect) renders a breakage.


تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ)
القول الأول: وهو مروي عن ابن عباس وقول الضحاك ومقاتل: { فَالِقُ ٱلْحَبّ وَٱلنَّوَىٰ } أي خالق الحب والنوى. قال الواحدي: ذهبوا بفالق مذهب فاطر، وأقول: الفطر هو الشق، وكذلك الفلق، فالشيء قبل أن دخل في الوجود كان معدوماً محضاً ونفياً صرفاً، والعقل يتصور من العدم ظلمة متصلة لا انفراج فيها ولا انفلاق ولا انشقاق، فإذا أخرجه المبدع الموجد من العدم إلى الوجود، فكأنه بحسب التخيل والتوهم شق ذلك العدم وفلقه. وأخرج ذلك المحدث من ذلك الشق. فبهذا التأويل لا يبعد حمل الفالق على الموجد والمحدث والمبدع.


Tafsir Kabir

Razi

6:95 Inna (Directional Actualizer, Forsooth) Allah (is) Faliq (Sunderer) of seed and fruit-kernel. IT causes the living to issue (exit) from the dead, and Issuer (exit-er) of dead from the living. That is for you (people) namely Allah.

Remark: Za-Li-Kum (That is for you (people)) is used in rare occasion as opposed to the oft-repeated standing phrase Za-Li-Ka (That is for you (Muhammad) the address is for all humanity to know Faliq sunders the singularity for seeds to sprout, sunders the darkness for the light to illuminate and sunders cosmos wide singularity for Taudhi (Divine Oneness) to appear as part of our innate inert nature.

IT causes the living to issue (exit) from the dead: Explicates (Tafsir, Bayan) the Faliq earlier in the sentence

While

Issuer (exit-er) of dead from the living: Is like a noun in conjunction to the earlier noun Faliq i.e. they are the same nouns the one that sunders the seeds and the one that issues the dead from the living.

تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ)
قلنا: قوله: { وَمُخْرِجُ ٱلْمَيّتِ مِنَ ٱلْحَىّ } معطوف على قوله: { فَالِقُ ٱلْحَبّ وَٱلنَّوَىٰ } وقوله: { يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيّتِ } كالبيان والتفسير لقوله: { فَالِقُ ٱلْحَبّ وَٱلنَّوَىٰ } لأن فلق الحب والنوى بالنبات والشجر النامي من جنس إخراج الحي من الميت، لأن النامي في حكم الحيوان.

Shaqqa

Lisan Al-Arab
Ibn Manzour

Shaqq(Narrow opening, crack, fissure, split, slit, gap, tear, rip) is a breakage in clear view or concealed.

لسان العرب     ابن منظور
الشَّقُّ: مصدر قولك شَقَقْت العُود شَقّاً والشَّقُّ: الصَّدْع البائن، وقيل: غير البائن، وقيل: هو الصدع عامة. وفي التهذيب: الشَّقُّ الصدع في عود أَو حائط أو زُجاجة؛

Lisan Al-Arab
Ibn Manzour

Shaqqa plants means the earth cracked and plants germinated. And at that the very beginning of germination and sticking out.

 

Similarly Shaqqa the tooth of the infant means the first signs of new tooth pushing out of the gums.
Shaqqa the palm tree means its top leaves appeared.
Similarly Shaqqa is used for dawn as well.

لسان العرب     ابن منظور
 وشَقَّ النبتُ يَشُقُّ شُقوقاً: وذلك في أَول ما تَنْفَطِر عنه الأرض. وشقَّ نابُ الصبي يَشُقُّ شقوقاً: في أَوّل ما يظهر. وشقَّ نابُ البعير يَشُقُّ شقوقاً: طلع، وهو لغة في شَقا إذا فطر نابُه. وشَقَّ بصر الميِّت شقوقا: شخَص ونظر إلى شيء لا يرتدُّ إليه طرْفُه وهو الذي حضره الموت، ولا يقال شَقَّ بَصَرَه. وفي الحديث: أَلم تَرَوْا إلى الميِّت إذا شَقَّ بَصَرُه أي انفتح، وضَمُّ الشين فيه غيرُ مختار
والشَّقُّ: الصبح. وشَقَّ الصبحُ يَشُقُّ شَقّاً إذا طلع. وفي الحديث:فلما شَقَّ الفَجْران أمَرنا بإقامة الصلاة؛ يقال: شَقَّ الفجرُ وانْشَقَّ إذا طلع كأنه شَقَّ موضعَ طلوعِه وخرج منه.
أَشَقَّ النخلُ طلعت شَواقُّه

Therefore Shaqqa deals with breakage when the beginning of an entity shows through the breakage. Mufradat
Isfahani

54:1 The Hour (of Judgment) is nigh, and the moon is cleft asunder.

ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ

The Arab used to make circumstances plain by moon e.g. the hardship of the Dooms Day is rendered by the splitting of the moon. (Hassan Basari)

 

كتاب الشين
شق
-الشق: الخرم الواقع في الشيء. يقال: شققته بنصفين. قال تعالى: {ثم شققنا الأرض شقا} <عبس/26>، {يوم تشقق الأرض عنهم سراعا} <ق/44>، {وانشقت السماء} <الحاقة/16>، {إذا السماء انشقت} <الانشقاق/1>، {وانشق القمر} <القمر/1>، وقيل: انشقاقه في زمن النبي عليه الصلاة والسلام، وقيل: هو انشقاق يعرض فيه حين تقرب القيامة (وهذا قول الحسن البصري، انظر: تفسير الماوردي 4/135)، وقيل: معناه: وضح الأمر (وذلك لأن العرب تضرب بالقمر مثلا فيما وضح أمره، قال الشاعر:
أقيموا بني أمي صدور مطيكم * فإني إلى قوم سواكم لأميل
فقد حمت الحاجات، والليل مقمر * وشدت لطيات مطايا وأرحل

Templates Mu-n-fa’il, ‘I-n-fi’al 

Normally the Arabic verbs are of the tertiary form Fa-‘A-La, but some of their derivations occur in other exotic templates for example Shaqqa means breakage also ‘I-n-Shaqqa means breakage both in past tense. However ‘I-n-Shaqqa carries more semantic i.e. moon sundered but it was not the doing of the moon itself, the breakage occurred out of its control.

Other examples:

82:1 When the Sky is cleft asunder

إِذَا ٱلسَّمَآءُ ٱنفَطَرَتۡ

26:63 Then We told Moses by inspiration: “Strike the sea with thy rod.” So it divided, and each separate part became like the huge, firm mass of a mountain.

فَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضۡرِب بِّعَصَاكَ ٱلۡبَحۡرَ‌ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرۡقٍ۬ كَٱلطَّوۡدِ ٱلۡعَظِيمِ

Mufradat
Isfahani

Normally a subject in a sentence is acted upon by the grammatical doer’s doing (verb).

Mu-n-Fa’il (or ‘I-n-fi’al) describe actions happening to the subject but there is no (obvious) grammatical doer even if the action commences from the subject itself. Examples: A person blushing, joy from hearing music or excitement of a lover at the sight of his beloved.

In general for Mu-n-Fa’il (or ‘I-n-fi’al) there is no grammatical doer, though the doer is assumed to be Allah.

مفردات ألفاظ القرآن. – للأصفهاني
كتاب الفاء
الفعل:
التأثير من جهة مؤثر، وهو عام لما كان بإجادة أو غير إجادة، ولما كان بعلم أو غير علم، وقصد أو غير قصد، ولما كان من الإنسان والحيوان والجمادات، والعمل مثله، والصنع أخص منهما كما تقدم ذكرهما (تقدم في مادة (عمل)، ومادة (صنع) )، قال: {وما تفعلوا من خير يعلمه الله} <البقرة/197>، {ومن يفعل ذلك عدوانا وظلما} <النساء/30>، {يا أيها الرسول بلغ ما أنزل إليك من ربك وإن لم تفعل فما بلغت رسالته} <المائدة/67>، أي: إن لم تبلغ هذا الأمر فأنت في حكم من لم يبلغ شيئا بوجه، والذي من جهة الفاعل يقال له: مفعول ومنفعل، وقد فصل بعضهم بين المفعول والمنفعل، فقال: المفعول يقال إذا اعتبر بفعل الفاعل، والمنفغل إذا اعتبر قبول الفعل في نفسه، قال: فالمفعول أعم من المنفعل؛ لأن المنفعل يقال لما لا يقصد الفاعل إلى إيجاده وإن تولد منه، كحمرة اللون من خجل يعتري من رؤية إنسان، والطرب الحاصل عن الغناء، وتحرك العاشق لرؤية معشوقه. وقيل لكل فعل: انفعال إلا للإبداع الذي هو من الله تعالى، فذلك هو إيجاد عن عدم لا في عرض وفي جوهر بل ذلك هو إيجاد الجوهر.

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