I am just reading the above short booklet. I am very surprised and perplexed by the following circumstance.

I had done some ‘research’ of my own. And I thought that research was heavily based on Quran, even though the write up did not explicitly claim that or acknowledge that.

Now I read the Kybalion and find myself largely in agreement with it. That perplexes me in the following way. The Kybalion predates Quran, Injeel, and Torah, and all the known Sufis. Yet it contains the wisdom that remains unmixed with theology and metaphysics, and the wisdom is directly stated without any mysticism or parables, while it takes a lot of research to glean similar wisdom from Quran.

I went the difficult route of extracting it from Quran, and had not read the Kybalion. While it is confirmatory to know that the results of my research largely agree with the wisdom of the ancient Masters, it is at the same time upsetting to realize that, after all, the source is not Quran but some older findings that make no claim to being Divine, rather they present themselves to be no more than the working of human mind.

So one question arises. What is the truth about Kybalion?

Tajalli (Lucent Manifestation): Modern Experience

Tajalli (Lucent Manifestation)

See Also:




جلو  جلى

to be or become clear, plain, distinct, manifest, patent, evident, obvious, unequivocal, explicit; to manifest itself, reveal itself, come out, come to light, show, appear, surface, emerge; to be revealed; to be manifested.

Example usages in the language of Arab:

The bride debuted.

The sword brandished (scintillated).

The sky cleared (no cloud or fog).

The man balded (scalp clear in view).




The origin of Jalu/Jala is the uncovering of what becomes patent and most clear.

مفردات ألفاظ القرآن. – للأصفهاني
كتاب الجيم
-أصل الجلو: الكشف الظاهر، يقال: أجليت القوم عن منازلهم فجلوا عنها. أي: أبرزتهم عنها، ويقال: جلاه، نحو قول الشاعر:
95 – فلما جلاها بالأيام تحيزت * ثبات عليها ذلها واكتئابها
(البيت لأبي ذؤيب الهذلي، وهو في ديوان الهذليين 1/79؛ والمجمل 1/193)
وقال الله عز وجل: {ولولا أن كتب الله عليهم الجلاء لعذبهم في الدنيا} <الحشر/3>، ومنه: جلا لي خبر، وخبر جلي، وقياس جلي (يسمى قياس العلة، وهو ما كانت العلة موجبة فيه للحكم، كقياس الضرب على التأفيف للوالدين في التحريم لعلة الإيذاء راجع شرح الورقات للمحلي ص 20)، ولم يسمع فيه جال. وجلوت العروس جلوة، وجلوت السيف جلاء، والسماء جلواء أي: مصحية، ورجل أجلى: انكشف بعض رأسه عن الشعر، والتجلي قد يكون بالذات نحو: {والنهار إذا تجلى} <الليل/2>، وقد يكون بالأمر والفعل، نحو: {فلما تجلى ربه للجبل} <الأعراف/143>. وقيل: فلان ابن جلا (اللسان: جلا) أي: مشهور، وأجلوا عن قتيل إجلاء.


All usages in Qur’an:

91:3. Wa the day as it reveals the world

وَالنَّهَارِ إِذَا جَلَّاهَا


7:187. THEY WILL ASK YOU [O Prophet] about the Last Hour: “When will it come to pass?” Say: “Verily, knowledge thereof rests with my Sustainer alone. None but IT/He will reveal it in its time.

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي لاَ يُجَلِّيهَا لِوَقْتِهَا


92:2. Wa the day as it rises bright!

وَالنَّهَارِ إِذَا تَجَلَّى


This is the particular usage of interest in spiritual sense:

7:143. … And as soon as his Sustainer revealed ITs/His glory to the mountain, caused it to crumble to dust; and Moses fell down in a swoon.

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا


ITs veil is light; if uncovered shall char any eye grasping the Flares of ITs Divine Face”, said the Prophet peace be upon him.

Flares of ITs Divine Face: Extreme beauty that can no eye behold!

This act of uncovering is called Tajalli (Lucent Manifestation).
النهاية في غريب الحديث والأثر.  – للإمام ابن الأثير
المجلد الثاني >> حرف السين >> باب السين مع الباء

وفي حديث آخر <حجابُه النورُ أو النارُ، لو كَشَفَه لأحْرقَت سُبُحاتُ وجْهه كُلَّ شىء أدْرَكه بصره> سُبُحات الوجْه: محاسِنُه، لأنك إذَا رأَيت الحَسَنَ الوجْهِ. قُلْت: سْبحان اللّه. وقيل معناَه تنْزيه له: أي سُبْحان وجهه. وقيل: إن سُبُحات وجهه كلامٌ معتَرَضٌ بين الفعل والمَفْعُول: أي لو كشَفها لأحْرقَت كُلَّ شىء أدرَكه بَصَره، فكأَنه قال: لأحْرقت سُبُحات اللّه كل شىء أبصره، كما تقول: لو دَخَل المَلكُ البلدَ لقتل والعياذُ باللّه كُلَّ من فيه. وأقربُ من هذا كُلّه أن المعنَى: لو انْكَشف من أنوار اللّه التي تَحْجب العِبادَ عنه شىءٌ لأهْلَكَ كلَّ من وقَع عليه ذلك النُّور، كما خَرَّ موسى عليه السلام صَعِقاً، وتقطَّع الجبلُ دّكاً لمَّا تَجلَّى اللّهُ سُبْحانه وتعالى.


Since directly facing ITs Lucent Beauty chars the cosmos, from ITs boundless Mercy another form of nonlethal Tajalli (Lucent Manifestation) was offered as a gift for all eyes, believing or unbelieving:

All praise and adoration for that which (Allah) made manifestation  (Tajalli) for ITs creation by means of ITs creation!

Quoted from someone not sure about the name.
سِيَرُ أَعْلاَمِ النُّبَلاَءِ، الإصدار 2.02 – للإمام الذَّهبي
المُجَلَّدُ الحَادِي عَشَرَ >> [تابع: تَتِمَّةُ الطَّبَقَةِ الثَّانِيَةَ عَشْرَةَ] >> 98 – هِشَامُ بنُ عَمَّارِ بنِ نُصَيْرِ بنِ مَيْسَرَةَ بنِ أَبَانٍ (خ، 4)

قُلْتُ: أَمَّا قَوْلُ الإِمَامِ فِيْهِ: طَيَّاشٌ، فَلأَنَّهُ بَلَغَهُ عَنْهُ أَنَّهُ قَالَ فِي خُطبَتِهِ: الحَمْدُ للهِ الَّذِي تَجَلَّى لِخَلْقِهِ بِخَلْقِهِ.


What the Sufis called Tajalli is a form of making Allah manifest by the very creation and its engineering all around us.

Irfan(Noesis) 1:

The fact that we do not see the Creator is due  to ITs Tajalli!

Ibn Abbas said about this verse:

6:103. No vision can grasp IT/Him

لاَّ تُدْرِكُهُ الأَبْصَارُ

“This is ITs true Light, if made Tajalli for something, nothing of it will survive”.
قصص الأنبياء، الإصدار 1.01 – للإمام ابن كثير
الجزء الثاني >> ذكر قصّة موسى الكليم عليه الصلاة والتسليم >> سؤال الرؤية

وقال ابن عباس في قوله تعالى: {لا تُدْرِكُهُ الأَبْصَارُ}. ذاك نوره الذي هو نوره، إذا تجلى لشيء لا يقوم له شيء.

The atheist feels the absence and thus bewildered, the unbeliever disbelieved, but little they suspect that their feel for the lack of the Divine Presence is again a modality of the Divine Presence when the Subuhat (Flares of the Divine Beauty) have charred all eyes, and they are left eyeless without a stare.

Irfan(Noesis) 2:

Tajalli is act of debuting an entity, displayed never before, as though under a light to show everyone: Behold and bedazzled!


Examples in Modern Experience and Thought

Evolutionary Radiation

Perhaps the most familiar example of an evolutionary radiation is that of placental mammals immediately after the extinction of the dinosaurs at the end of the Cretaceous, about 66 million years ago. At that time, the placental mammals were mostly small, insect-eating animals similar in size and shape to modern shrews. By the Eocene (58–37 million years ago), they had evolved into such diverse forms as bats, whales, and horses.


Mammals, Birds and Flowers were debuted on the stage of the earth, and they were as though radiated throughout  the planet like an inescapable flash of a powerful light source.

They were not there a cosmic moment before, then they appeared grazing and flying and blooming. They were in darknesses of Non-Being (‘Adam) and light uncovered them from the darknesses and made them patent and clear for eyes to see i.e. alive.

Call these Organic Tajalli or Botanical Tajalli:

24:35. Allah is the light of heavens and earth… like a radiant star:  [a lamp] lit from a blessed tree – an olive-tree

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ

Think of Botanical Light, Organic Light, irradiating the cosmos with life.

Ironically Nur in the language of Arab also means flowers:
لسان العرب
والنَّوْرُ والنَّوْرَةُ، جميعاً: الزَّهْر، وقيل: النَّوْرُ الأَبيض والزهر الأَصفر وذلك أَنه يبيضُّ ثم يصفر، وجمع النَّوْر أَنوارٌ.
والنُّوّارُ، بالضم والتشديد: كالنَّوْرِ، واحدته نُوَّارَةٌ، وقد نَوَّرَ الشجرُ والنبات. الليث: النَّوْرُ نَوْرُ الشجر، والفعل التَّنْوِيرُ، وتَنْوِير الشجرة إِزهارها. وفي حديث خزيمة: لما نزل تحت الشجرة أَنْوَرَتْ أَي حسنت خضرتها، من الإِنارة، وقيل: إِنها أَطْلَعَتْ نَوْرَها، وهو زهرها.
يقال: نَوَّرَتِ الشجرةُ وأَنارَتْ، فأَما أَنورت فعلى الأَصل؛ وقد سَمَّى خِنْدِفُ بنُ زيادٍ الزبيريُّ إِدراك الزرع تَنْوِيراً فقال:
سامى طعامَ الحَيِّ حتى نَوَّرَا
وجَمَعَه عَدِيّ بن زيد فقال:
وذي تَناوِيرَ مَمْعُونٍ، له صَبَحٌ        يَغْـذُو أَوَابِـدَ قـد أَفْـلَـيْنَ أَمْـهــارَا
والنُّورُ: حُسْنُ النبات وطوله، وجمعه نِوَرَةٌ. ونَوَّرَتِ الشجرة وأَنارت أَيضاً أَي أَخرجت نَوْرَها. وأَنار النبتُ وأَنْوَرَ: ظَهَرَ وحَسُنَ. والأَنْوَرُ: الظاهر الحُسْنِ؛ ومنه صفته، صلي الله عليه وسلم: كان أَنْوَرَ المُتَجَرَّدِ.

Irfan(Noesis) 3:

Allah’s Botanical Organic Light irradiated the cosmos and life spread like blooming shafts of light from the Singleton Luminous Source Al-Hayy (The Ever-Living).

Thus Allah makes Tajalli, to show ITself to all eyes, yet no eyes could withstand ITs beauty, however Tajalli offered as a Divine Gift to allow us a second-hand glimpse of That Most Beautiful One, like unto viewing a reflection in a mirror, the direct view occluded but the reflection is view-able.


Irfan(Noesis) 4:

Tajalli is copious.



© 2016-2002,  Dara O Shayda



Preparation for Ramadan 2016

Salaam Everyone

Again time to get ready for Ramadan.

Ramadan Resolutions:

  1. Being useful, to conduct our days such that all people benefit from our lives and again all people benefit from our deaths as well, instead of accumulating produce useful things
  2. Focus on learning, and re-learning and thinking and re-thinking
  3. Speak when spoken to, halt all vain talk about Allah and the Prophet, only when asked and then speak correctly or assume silence

May Allah bless our Ramadan.


Anthropomorphism: Whisperer’s response

Salaam & Whisper wrote:
2. I have always wondered about the Hadith “kunto kanzan makhfian …” and tried to look some Hadith references where it is narrated. I do not know its origin as a reliable Hadith. I will appreciate if someone shares this knowledge.
3. Same for the Hadith that says: man arafah nafsohu fqad arafa rabbohu. I would appreciate knowing its standing as a reliable Hadith.

They are not established, with 100% assurance , that they are the sayings of the Prophet peace be upon him. Nor are many other statements you are being told are 100% from the Prophet. All and all, they are subject to the same rules of probabilities. So these two sayings are questioned by some to be of Prophetic origins.

Whisper worte:
4. When Allah talks about Himself to men, for example calling Itself a light, or referring to His appearance to Moses, or refering to Its Hands etc. In my very humble and admittedly very limited understanding, that description too, as a matter of contextual necessity, has an element of Anthropomorphism. Quran in my understanding refers to this possibility by declaring: latha kmislehi sha’an. In this situation all declarations about Allah become Anthropomorphic because of the contextual limitations that are necessarily present for all such declarations.

My meaning was:

Anthropomorphism of Allah by Allah is the Truth, Anthropomorphism of Allah by human beings is falsehood.

Anthropomorphism of Allah by Allah is the Haqiqa i.e. the Reality of how Allah is understood by us and others in cosmos, it is the way our minds work and our language formalizes and expresses.



Response to: Anthropomorphism: The other way around

Salaam Dara

Wow it can be a shock to see how unclear one’s writing is! Apologies for that. I never intended to suggest that Allah makes anthropomorphising statements about Himself. My point was that once we understand that each of us is an aspect (and only an aspect) of the totality, we might be able to stop judging and fighting because things follow like falling dominoes.

  1. we are limited and transient and therefore not privy to God’s thought, approval, anger, etc,
  2. therefore,
  1. it is a gross impertinence to make take it upon ourselves to enforce God’s will, punish transgressions, and so forth,
  2. and furthermore,
  1. we are all one, and part of the magnificence of God’s self-reflecting creation.

As that kicks in, surely we then turn away from intolerance and instead contemplate God as we find Him all around us in the entirety of the universe. That contemplation of God was the part I had intended to connected to the Hidden Treasure hadith.


Anthropomorphism: The other way around

Grant wrote:

“…perhaps there is an antithesis to anthropomorphising Allah in the hadith of the Hidden Treasure, which happens to be the favourite of this artefact/human self and its Nafs.”

My point was not Allah making Anthropomorphising statements about ITSelf (HimSelf) e.g. the Hidden Treasure hadith, but about we Anthropomorphising Allah!

What you referred to is the other way around, indeed Allah does Tajalli (Lucent Manifestation) any which Allah likes to e.g. Allah spoke to Moses through the Manifestation of a burning tree.

Allah calls ITSelf  The Light emitting from a lantern from an alcove. Allah calls ITSelf Al-Ala or Lofty High in altitude.

Wrong thoughts are those when we Anthropomorphise Allah by projecting our personal feelings and judgements, specially about others.






Genocide of the Arab by the Arab

“People shall escape from the false-Messiah to mountains!” Said the Prophet about the end of times. Then he was asked about the Arab’s whereabouts, Prophet informed:

They (Arab) are a few!


صحيح مسلم. – للإمام مسلم
الجزء الرابع. >> 52 – كتاب الفتن وأشراط الساعة >> 25 – باب في بقية من أحاديث الدجال

125 – (2945) حدثني هارون بن عبدالله. حدثنا حجاج بن محمد قال: قال ابن جريج: حدثني أبو الزبير؛ أنه سمع جابر بن عبدالله يقول: أخبرتني أم شريك؛
أنها سمعت النبي صلى الله عليه وسلم يقول “ليفرن الناس من الدجال في الجبال”. قالت أم شريك: يا رسول الله! فأين العرب يومئذ؟ قال “هم قليل”.