Category Archives: Tafsir

Exegesis of Qur’an

I am better than he: Tafsir 7:12

 

38:75 Said IT/He: O Iblis! What has kept you from prostrating yourself before that [being, human, Adam] which I have created with My hands? Are you too great, or are you of those who consider themselves as high?

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ

 

38:76 Answered [Iblis]: I am better than he: You created me out of fire, whereas You created him out of clay.

قَالَ أَنَا خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ

Here is Iblis created from heat and energy and  flames and light, an exotic superior creature, most loyal and loving to Allah, intimate friend of Allah, and yet Allah fashions another creature from the dust of some tiny marooned planet across the cosmos, in mammalian form, with all the horried familiar consumption and violence.

And Allah asks this seemingly pure and chosen Iblis to bow to wishes of the new grotesque mammalian being!

Iblis refrains and disobeys.

Allah does not force Iblis to reconsider, but asks Iblis : Do you think you are so great and high in status?

Iblis replies: I am better than he.

Allah cursed Iblis and cast it away. Not because of some heinous crime, not for some huge neglect, but for feeling better than others!

Supremacy, supremacist:
the state or condition of being superior to all others in authority, power, or status.

In our times, Muslims openly without any inhibition nor shame believe that that they are superior to believers of other religions and conduct their affairs along with the language and rhetoric of the supremacists. Not far ahead are Jews and Christians.

Nothing could be further than truth , further than Allah’s Presence.

You might think that your house is better than your neighbor’s or you have better job or prospects. You might think that you are better educated or better suited for performing a certain daily task. Or you might think that your country is a better place to live and you have better laws or community or culture.

But to feel your person, something within you, is better than another human being is assurance to be jettisoned off the Path plunging hapless into a curse from Allah.

Byproduct of the better-ness feelings:

Bigot, bigotry:
a person who is intolerant towards those holding different opinions.

To feel and believe that your sect is better, or your Sheikh is better, your Imam or president is better than others’. Nothing endeavoured but swift branding by bigotry.

Steadfast bigots and supremacists overwhelm the ranks of false scholars of Islam. Muslims be warned!

To feel you are better than women in presence of Allah, no greater shame for a Muslim!

Allah has promised no superiority nor victory to Muslims and has not allowed any high handedness or subjugation of others.

Know the exact verbiage of Allah’s promisses:

58:21 [For] God has thus ordained: I shall most certainly prevail, I and My messengers! Verily, God is powerful, almighty!

كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

 

48:28 IT/He it is who has sent forth ITs/His Apostle with the [task of spreading] guidance and the religion of truth, to the end that IT/He make it prevail over every [false] religion; and none can bear witness [to the truth] as God does.

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا

 

Allah‘s promise to Arab of Quraish:

106:4 Who has given them (Quraish) food against hunger, and made them safe from danger.

الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ

 

48:1 VERILY, [O Muhammad,] We have laid open before you a manifest victory,

إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا

 

As you review these promises, it is patently evident that there is no promise to the Arab (promise was to person of Muhammad) or any promises to Muslim people wearing beard and Pakistani Shalwar Qamis, or women wearing Moroccan scarves!

There is no indication of Muslim superiority.

I look at my life an I do not find any promises from Allah that if I wear beard and perform Salat and fast Ramadan that triumph shall flood my way. I find no promises of any kind! Focus of these worships and spiritual arts is to find a way nearing Allah’s Exalted Presence so to love and beloved.

 

علا

‘Ala: High, opposite of low, one of the Divine Names of Allah. Above all, subjugates all, above all lowliness and all nobilities. Above all defects and inefficiencies.

38:75 Said IT/He: O Iblis! …  or are you of those who consider themselves as high?

قَالَ يَا إِبْلِيسُ … أَمْ كُنتَ مِنَ الْعَالِينَ

 

Same verbiage used to let human being know what prevents ascend to the other realm:

28:83 As for that [happy] life in the hereafter, We grant it [only] to those who do not seek to exalt (‘Ala) themselves on earth

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ

 

Aborning and sobbing

And yet faces blooming vernal

With a thousand smiles

No better be and no lesser be

And let last smiling gasps sighed

While everyone sobs

 

© 2017-2002,  Dara O Shayda

 

 

Habitat of Tahlil

Source:

http://www.untiredwithloving.org/papillon.html

 

In your mother’s womb you were an aquatic weightless organism, like unto a cosmonaut traversing from one universe to another, incubated in a fluid chamber to ease the voyage.

Passing through the singularity of birth, you exited the cocoon of womb into gaseous atmosphere of this planet and upon her hard crust, emerging a new creature with de novo physiology, motility and uniquest innovative mentation.

Upon this earth and within her atmospherics a habitat for new-you, and similarly the womb an aquatic habitat, your living-life in perpetual metamorphosis from one habitat to another.

Yet upon the exit of the womb, you suffer from total amnesia of what was inside the mother’s incubation chamber, the new-you has no recollection of prenatal events.

You are extant in multi-verse, metamorphosed in myriad of distinct habitats e.g. the womb and this earth to name a few, the grave to name another.

Some are causal habitats with passage of time, some non-causal out of the time’s streams.

Prophet peace be upon him informed that there is another habitat, within which humans have a truly real existence, extant entirely in and of itself, namely Habitat of Tahlil or Divine Oneness.

“Lā ‘Ilāha ‘Il-lal-lāhu (Tahlil:No deity other than Allah) is a noble Kalimat, she has a place by Allah. She was gathered and beautified (in the eyes of humans). Whosoever says her sincerely from the heart enters Al-Jannah (Paradise) and whosoever says her while lying, shall remain safe in his body and his belongings until he returns tomorrow to Allah Almighty Who will settle accounts with him.”

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
227 – لا إله إلا الله كلمة كريمة على الله ولها عند الله مكان جمعت وسولت (التسويل: تحسين الشيء وتزينه وتحبيبه إلى الإنسان النفسية أوتصوله – انتهى. مصححه) من قالها صدقا من قلبه دخل الجنة ومن قالها كاذبا حقنت دمه واحرزت ماله ولقي الله عز وجل غدا يحاسبه
(أبونعيم عن عياض الأشعري).

The Prophet stated : “Gibril informed me that Allah Almighty states:”Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) is My fortress, whosoever enters it is safe from My punishment”.” (Reported from Ali ( ra)).

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> الكتاب الثاني من حرف الهمزة في الأذكار من قسم الأقوال وفيه ثمانية أبواب >> الباب الأول في الذكر وفضيلته
1769 – حدثني جبريل قال: يقول الله تعالى: لا إله إلا الله حصني فمن دخله أمن من عذابي.
(ابن عساكر عن علي).

 

Habitants of this habit form a collective:

There is no anxiety of desolation for the inhabitants of Lā ‘Ilāha ‘Il-lal-lāh (No deity other than Allah) in death, in grave or in resurrection. As if I (Muhammad) am watching over them while the blast goes off (The doom’s day blast) while shaking off the dust off their heads and saying: Al-Hanmdu Lil-lāhi (Perpetual Praise for Allah)—Al-Ladhi (That Which)—took away the sorrow from us [35:34].

الجامع الصغير. الإصدار 3,22 – لجلال الدين السيوطي
المجلد الخامس >> باب: حرف اللام
7620- ليس على أهل “لا إله إلا الله” وحشة في الموت، ولا في القبور، ولا في النشور. كأني أنظر إليهم عند الصيحة ينفضون رؤوسهم من التراب يقولون: “الحمد لله الذي أذهب عنا الحزن”
التخريج (مفصلا): الطبراني في الكبير عن ابن عمر
تصحيح السيوطي: ضعيف

 

As you do not recall ever being within the habitat of the womb, you also suffer from amnesia each time upon exiting from the habitat of Tahlil; in this bio-psychological form you cannot remember much of that habitat, though it is the humanity’s most true form of existence.

Dhikr(Divine Remembrance) is a spiritual practice to remember beyond the bio-psychological amnesia of birth.

Most notable reality of this habitat is that foul deeds cannot enter it, each and every human being can live in this habitat and their sins will not be allowed inside i.e. flawless.
الجامع الصغير. الإصدار 3,22 – لجلال الدين السيوطي
المجلد السادس >> باب: حرف لا
9703- “لا إله إلا الله”: لا يسبقها عمل، ولا تترك ذنبا
التخريج (مفصلا): ابن ماجة عن أم هانئ
تصحيح السيوطي: ضعيف
Allah firmly establishes those who believe with a Moveless Speech within the life of this world and the world after’ [14:27]

يُثَبِّتُ اللّهُ الَّذِينَ آمَنُواْ بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَة

The ‘Moveless Speech’ is Tahlil, it is unaffected with any deeds the human might do, whether good or evil, untarnished by any sin, on the contrary it affects the sins, washes them away.

Imam Razi

Al-Isma’ Allah-i Al-Husna

Thabit (‘Moveless Speech’) means this habitat is untouched by human deeds i.e. human piety or evil does not increase or decrease Tahlil.

Habitat of Tahlil has may names, one particular one:

Al-Qaul-i Al-Sadid (The Barrier Verbiage)
The exegetes believe that Tahlil is a barrier that prevents all evil and doubt to enter the hearts of her speakers.

33:70 O you who have attained to faith! Remain conscious of God, and [always] speak Al-Qaul-i Al-Sadid (The Barrier Verbiage) i.e. Tahlil

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدً

 

Another name:

Kalimat Al-Baqiya (The Everlasting Word)
[43:28] And he left it as a Word to endure among those who came after him, that they may turn back (to Allah).

وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ

This habitat is for you to everlast, while your body and molecular mind withers, the sanctity of this habitat is rest assured for your true existence in multi-verse.

No matter what happens to you here on this planet, no matter what of good and foul you do, you can always return to the safety and sanctity of the habitat of Tahlil.

Imam Razi points at the event of Pharaoh threatening his magicians,  who were bedazzled by the Light of the Tahlil emanating from Moses peace upon him, as they submitted without his permission and did not fear the consequences of prolonged gory reprisal that awaited them:

Once exposed to the sight of the Habitat of Tahlil the concerns and anxieties of this world vanish.

For those who seek the secrets of cosmos:

Maqālid-u Al-Samawāti Wa  Al-Ardh (Keys to the Heavens and Earth)
[39:63] To Hu (IT, Him) belong the keys of the heavens and the earth: and those who reject the Signs of Allah, it is they who will be in loss.

لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُوْلَئِكَ هُمُ الْخَاسِرُونَ

The foundation of cosmos is upon Tauhid (Divine Oneness), thus within habitat of Tahlil keys to secrets of cosmos readily available for whom Allah wishes to bestow.

 

© 2017-2002,  Dara O Shayda

Ishara: Death

blog-finger-pointing

 

See Also:

http://www.untiredwithloving.org/sabbihi.html#tafsir_ishari 

http://www.untiredwithloving.org/hu_samani.html

 

Imagine pointing at the moon, using finger, muscles and bones of your arm and hand while associating some language with this pointing and as such make others see the moon. For example you point and say: look at the disk-like shape, different crescents for different days of the year, gray spots like hills and valleys. Or you point and say nothing! All the same, thoughts and feelings conjured within your audience.

You do not issue anything of the moon’s true nature and essence, for it is 380,000 kilometers away, out of reach, however in this life we have the endowment of the Ishara faculty , a pointing tool to render something about a remote target.

People look along your arm and hand and finger consequently could place the words in the context of the disk-like stellar object, without traveling to the moon nor becoming an astronomer!

Your words alone have no meaning, your hand and finger alone have no meaning, their inexorable combination does. And does render thoughts which have nothing do with the arm hand finger and acoustics of your voice.

Similar to moon, we point at the word/concept of Death, as was used by Allah, we cannot reach to Allah and we  cannot understand the nature and essence of Death, but we can make Ishara at Death, we can point at the Death and others looking along the vector of this pointing cognize a new thought.

Call that Vectorial Thought or Ishara.

Isarah 1: Apoptosis

Apoptosis (from Ancient Greek ἀπόπτωσις “falling off”) is a process of programmed cell death that occurs in multicellular organisms. Biochemical events lead to characteristic cell changes (morphology) and death. These changes include blebbing, cell shrinkage, nuclear fragmentation, chromatin condensation, chromosomal DNA fragmentation, and global mRNA decay. Between 50 and 70 billion cells die each day due to apoptosis in the average human adult. For an average child between the ages of 8 and 14, approximately 20 billion to 30 billion cells die a day.

 

 

 

What we call Death, is actually a terrific systemic ensemble of processes and highly specialized molecules and atomic structures, with unfathomable parallel operating mechanism, without which the life would not be possible:

Ishara 2. Life only possible upon Death

Cancer is immortality of a single cell, which wrecks havoc in all living organisms:

 

 

Make believe that above Ishara 1-2 are arm hand and finger pointing and the words in the video what you say to people around you to render the concept of Death i.e. pointing at Death.

In English language of Jews and Christians the word death simply means cessation of life:

A permanent cessation of all vital functions :  the end of life

Source: http://www.merriam-webster.com/dictionary/death

 

In the language of Qur’an:

67:2. Al-Ladhi (That Which, Allah) created Death and Life

ٱلَّذِي خَلَقَ ٱلْمَوْتَ وَٱلْحَيَاةَ

 

Death is a designed engineered innovated being, like any other designs engineering and innovations:

Lisan Al-Arab

Ibn Manzour

The Death is a creation from creativity of Allah the Lofty
لسان العرب
موت
الأَزهري عن الليث: المَوْتُ خَلْقٌ من خَلق اللهِ تعالى.

 

In other words Death is not an abstract concept marking the cessation of life, it is an entity which has processes and designs, as does life.

In the verse above Death is mentioned prior to Life, and that was a source of much discussions amongst the grammarians and exegetes of Qur’an:

 

Shaukani

The antecedence of Death to Life might mean:

  1. Death in this life, life in the Life After
  2. Death is a Substratum upon which resides Life

تفسير فتح القدير/ الشوكاني (ت 1250 هـ)

وقيل: المراد الموت في الدنيا، والحياة في الآخرة. وقدّم الموت على الحياة؛ لأن أصل الأشياء عدم الحياة، والحياة عارضة لها.

 

This idea of Death as the cornerstone of life namely the Programmed Cell Death  truly found relative validity around 1970s! So even within the Western Scientific thoughts the concept of Death as the Substratum for life is quite novel and afresh.

Prior to the verse above Allah is mentioned as the Blest who created Death and Life i.e. Death as is Life a true blessing from The Divine Blest One.

Death is blessing, without Programmed Cell Death, for example you would not have toes or fingers!

We would have been hugest blobs of useless organic matter without purpose and functionality.

Therefore Death is a blessing Allah endowed upon every human being, upon every living being.

We did not infer nor interpret these statements as conclusions, neither does the finger pointing at the moon, we simply pointed at the Death, pointed at the Divine Words thus rendered de novo concepts in mind.

© 2016-2002,  Dara O Shayda

الصلاة: Salat or daily canonical prayers

This is a small write up about Salat:

Ibn ‘Ata

http://www.untiredwithloving.org/ibn_ataa_salat.html

Q: Why is our Salat not acceptable and not up to par?

A: Lack of knowledge:

http://www.untiredwithloving.org/defects_of_nafs.html#44

We are absent minded or bored during the Salat because we are ignorant Muslim worshipers! We Muslims need to learn and we Muslims need to acquire knowledge from deep within (Irfan).

As the Prophet peace be upon him said that there is no Salat without Fatiha, therefore putting 2 and 2 together we can safely infer that if we do not have the knowledge of Fatiha we could  and would not perform Salat properly:

Ansari Tafsir of Fatiha

http://www.untiredwithloving.org/ansaari_tafsir_1.html

Father of Rumi a.k.a Baha Walad Tafsir of Fatiha:

http://www.untiredwithloving.org/fatiha_baha_walad.html

Rumi’s Tafsir of Fatiha (collection of poems and sayings):

http://www.untiredwithloving.org/rumi_tafsir_fatiha.html

Qurtubi, Razi, Tabari, Tabatabai, Al-Alusi, Baqli  Tafsirs of Al-Hamd-u

http://www.untiredwithloving.org/qurtubi_1_1.html

 

Dara

 

 

 

 

 

Tajalli (Lucent Manifestation): Modern Experience

Tajalli (Lucent Manifestation)

See Also: http://www.untiredwithloving.org/kashani_tajalli.html

 

flower-bloom-animated-gif9

 

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).

 

Mufradat

Isfahani

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

مفردات ألفاظ القرآن. – للأصفهاني
كتاب الجيم
جلو
-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.

Source: https://en.wikipedia.org/wiki/Evolutionary_radiation

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

 

 

Ishara (Pointing) vs. Interpretation

 

Imagine the subject matter of moon.

Imagine there is a textual book. In there you read about a disk like shape in the skies, is white and has lots of shallow pot-holes.

You read this textual verbiage and then look at skies searching for such entity matching this particular textual reference. During the day you find nothing, during some evenings you find something that matches that text.

The latter is Interpretation, you match the text to something out there in the world.

The other way around:

Imagine you saw the moon and you know somethings about its shape, motion, luminosity and so on.

Imagine considering this empirical knowledge and then reading a textual book and trying to find phrases in the book that somehow somewhat closely match the observed knowledge about the moon.

The latter is called Ishara, you match something observed out in the world to a text.

Interpretation is when the text points at an entity, Ishara (Pointing) is when an entity points at a text.

Most religious people read the spiritual texts and point at the world and match the text to the world. It works often, but more than often gives a very narrow view that guides to Dark Ages, in the European sense of the word and experience.

Sufis study and observe the nature, they match the observations to the spiritual text, see where and how the observations match the words best. Upon a match they say: Moon points at the words or makes Ishara (Points) at the Divine Words.

Ishara is a constant source of enlightenment with little risk to approach the Dark Ages.

Problem with Interpretation

It happens that some night the moon is not full, it is a mere crescent. If the religious person matches the text to the world, then says that there is no moon that night, he disbelieves in the crescent being the moon. Since there is no match between the exact words and the crescent.

Sufi matches the crescent to the textual words and sees that it is somewhat disk-like and has the shallow pot-holes, therefore crescent might also match the text as does the full moon. He does not disbelieve that crescent is the moon!

 

Ishāri (Vectorial) Tafsir (Exegesis)

Sufis had adopted an indirect technique to elucidate the Divine Words free of direct verbal explanations, and its origin can be traced to Maryam Virgin Mother of Jesus peace be upon them both:

19:29. Fa (Therefore) She Ishārat (Pointed) at he  (the newborn father-less Prophet when was questioned about the baby).

فَأَشَارَتْ إِلَيْهِ

Remark: Fa is used as a subsequent event caused by something earlier, something amazing happened to Mary, and the only action she could take to express anything about it was by pointing. Removal of Fa removes the entanglement with the past event and therefore lack of Ishara.

And again:

3:45 Behold! the angels said: “O Mary! Allah giveth thee glad tidings of a Kalima (Word) from Hu: his name Christ Jesus, the son of Mary

إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ

Putting the two together: Mary pointed at the Divine Word without herself explaining anything, the act of pointing brought about the explanation, indirectly, from the Divine Source not from Mary.

If you see something perplexing and extraordinary in the sky, you hurriedly point at it and at most you might utter: Look! or That! or There! While, at loss with words, your hand and pointing-finger stretches towards the fascinating object. The latter is the nature of Ishāri (Vectorial) Tafsir (Exegesis).

In absence of such gripping astonishment there is no ‘pointing’ and thus no Ishāri (Vectorial) Tafsir (Exegesis)!

Remark: As a physicist or engineer writes equations and numbers that express the structure of the world we live in, the breathing processes and the sounds/phonemes of our speech can also be used to describe the nature of the universe and its creation! The former is ‘equational’ while the latter is homomorphic i.e. like an acoustic projection rendering same-ness of structures free of equations.

Dara

Tafsir (Exegesis) 28:83. As for that realm in the hereafter, We grant it [only] to those

The Muslim, the Christian and the Jew today yearn to lead and subjugate the servants of Allah under the banner of their religion or byproducts of their societies e.g. democracy or capitalism or racial supremacy. None of that is in congruence with Abrahamic faith and traditions of their prophets.

 

28:83 As for Ka(you) La(that, distant) realm in the hereafter, We grant it [only] to those who do not seek to exalt themselves on earth, nor yet to spread corruption: for the future belongs to the God-conscious.

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ

Lexicon:

عُلُوًّا

To have the upper-hand over the people and over the planet (since the verse  mentions to be exalted over the earth).

Examples:

Yearning to be the boss: being the Imam in the mosque, desiring to be the leader, being a governor, a politician.

Wearing a beard or a gown-uniform, ceremonial to create prestige for people to follow you, to listen to you, to do your bidding.

As for the planet, to change her ecological equilibrium and modify her biological systems in order to provide luxuries and excessive consumption or to gain control over people e.g. diverting rivers.

Subjugating people: forcing people to believe or behave certain ways, your ways, under the auspicious of religious guidelines or  democratic ideals but in reality it is nothing but subjugating people to your will.

Fame: yearning to be popular and loved and under the limelight in front of the microphone, rubbing shoulders with the governors and the rich, yearning to be heard and followed.

Supremacy: believing that you are better than others, by your race or religious beliefs or nationality or ethnicity.

Imam Ali said:

Indeed a man is conceited (‘Ujb) even about his shoelace being better than his companion’s shoelace (Translation?)

تفسير تفسير الهدايه إلى بلوغ النهايه/ مكي بن أبي طالب (ت 437 هـ)

وروي عن علي رضي الله عنه أنه قال: إن الرجل ليعجبه من شراك نعله أن يكون أجود من شراك صاحبه، فيدخل في قوله: { تِلْكَ ٱلدَّارُ ٱلآخِرَةُ }.

 

فَسَادًا

Unlawful wealth/provision obtained by hoarding other people’s belongings.

Examples:

Stock Markets: to create phony corporations and securities to cheat the public to invest in paper companies with little economic value.

Military threat to remove the natural resources of other nations:  under the democratic sentiments, or non-existing religious obligations.

Limiting access to natural resources: waging wars for oil or water or sea ports or access to mines.

Limiting access to education: destroying educational infrastructure of nations in order to rob their wealth by easier subjugation.

Nepotism: Under the banner of race or religion or democracy or ideology of any kind to form closed societies to ban others from gaining their fair share.

 

Ti-L-Ka

تِلْكَ

Ti: “This” pointing at something

L: Distance making Ti (This) into That over there or afar

Ka: You i.e. Muhammad (peace be upon).

This verse does not read:

The realm in the hereafter, We grant it [only] to those who do not..

الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا

It has that Ti-L-Ka at the very beginning because the Prophet is SEEING that realm and her inhabitants, the Arabic verse is rendering an image of that seeing. For that matter some of us could view a visual-sliver of that seeing.

This is not about knowledge this is about seeing.

Ka (you, Muhammad) is a residual presence shared with some of you, in this case a Seer Residual Presence to see the other realm and her inhabitants.

To see to report back to others: subjugating people and taking their wealth for sure divert your voyage to that habitation in the other realm.

You could believe and cover your face and head any which way or say some Arabic words here and there, or chant something or make claims to be the chosen of the God, but you will not have any place in Hereafter, since you subjugate people to your will to have the upper-hand over them.

 

© 2016-2002,  Dara O Shayda

Qidam and Judeo-Christian views

Salaam to Shakir and Salaam to Everyone

It is of paramount importance to cognize that life is ancient! That term ancient in terminologies of Muslims and Sufis called Qidam or Qadim, one of the Divine Names and Attributes of Allah. In language of modern English we coin Qidam as Infinite-Past or Deep-Past.

Fundamentalists of Judeo-Christians view the time within the range of the Jewish calendar of about 7,000 years.

The most significant discovery of Darwin was the age of life: ranges in 100s of millions to even billions of years!

The fundamentalist Christians of his time could not accept Darwin’s theories and discoveries about life, due to their dogmatic view of Jewish calendar being about 7,000 years old. To them accepting Darwin’s theory and scientific evidence meant God was wrong. We hear that today from Right-wing Christians in USA and still amongst some Jews.

The most important pillar of Sufi metaphysics is that life is from infinite past! Humans originated from infinite past.

There are two ways of understanding scriptures:

  1. Interpretation: Scripture interprets the cosmos and life, the believers read the words of scriptures and try to match their meanings to the surrounding world and life. This leads to what we now know as Dark Ages which cloaked Europe for centuries.
  2. Ishara (Pointing): The cosmos and life interpret the words of scripture! The reversal is the enlightenment which Interpretation falls short providing.

I might add to the above that Interpretation without placing limits for the words in scriptures occludes the light and hence the dark times that befall the believers. Interpretation used in moderation is just fine, but limiting.

Therefore the most correct way I know of reading scripture e.g. Qur’an, per Qur’an’s own guidelines, is to use the cosmos and life within us to interpret the Divine Words:

41:53 In time We (Allah) shall make them fully understand Our Signs in the utmost horizons [of the universe] and within their own ­Selves, so that it will become clear unto them that this [revelation] is indeed the truth. [Still,] is it not enough [for them to know] that thy Sustainer is witness unto everything?

سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ

Therefore let’s make Ishara i.e. use the cosmos and what we know of the life to point at the scripture’s words:

Given the life-time of radioactive Carbon and given the molecular commonality of genomes we can point at the words in scriptures that life is infinitely old, Human is from deep infinite past.

 

Equipped with the latter understanding we can now cognize the concept of Qidam i.e. the infinite past and history of Humanity in that infinite range of time or timeless-ness.

The latter is a fundamental area of research and understanding amongst the Sufis.

 

Dara

 

Nur(extended)

Salaam Sayyidi Dara and Salaam to all.

From Al itqan:
www.untiredwithloving.org/itqan_tongues.html

“Allah’s Kalima (Word), as far as the relationship with the human being is concerned, is a Nur (Divine Light ) that is lucent within the human heart.”

I’ve been struggling with the concept of NUR . Surely it is not the Light that which have certain wavelengths, frequency etc. when it comes to the term Allah’s Nur.

So what does the term ‘Allah’s Nur’ mean?

Adab (Etiquette) of Sorrower : ادب غم خواران

Adab (Etiquette) of Sorrower

ادب غم خواران

Discussion    Join

Source: http://untiredwithloving.org/adab_sorrower.html

See Also:

http://www.untiredwithloving.org/jacob_mirror.html
http://untiredwithloving.org/dhahak.html

Haqiqa 1 (Reality of how this life operates)

Azizam (My Dearest) know that you were born in tears, and you shall depart this life in throes of death, and in between nothing but medley of joys and sorrows, some days with sense and logic, and other days senseless and remote from your mind:

3:140. Such days (of varying fortunes) We give to people in turns

وَتِلۡكَ ٱلۡأَيَّامُ نُدَاوِلُهَا بَيۡنَ ٱلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ

Ishara 1 (Pointing)

Imagine people attending a banquette, goblets of joys and sorrows served one after the other, no matter where the guests sitting, no matter what status or honor!

Know that the day of joy and the day of sorrow, are but the same day. It is the mighty ambiguity engine within your Nafs (Self) which distinguishes between these days.

Surat (Shaped Constraint Reality of how human life operates in synchronicity with the other universe)

The odd feelings of joy and sorrow, are the appearance of a Non-Self, touching the verges of ‘you’ from outside the capsule of your Self (Nafs):

53:43: Wa Anna-hu Huwa (IT); (Huwa or IT, Agent Doer omitted) Adh-haka (made/caused to laugh) and made/cause to sob

وَأَنَّهُ هُوَ أَضْحَكَ  وَ أَبْكَى

Joy and sorrow are singularities, perforations on the impossible boundary between this universe and the other, through which the emoting vectors appear: one endpoint human being and the other endpoint Allah, glancing along which the ‘feelings’ of joy or sorrow ‘felt’.

The day of joy and the day of sorrow, have two entities in common, as in two endpoints:

1. You
2. That Divine Beloved, Allah

The rest are cosmetics of the life of this world!

Haqiqa 2 (Reality of how record of the living operates)

57:22. No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: That is truly easy for Allah.

مَآ أَصَابَ مِن مُّصِيبَةٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِىٓ أَنفُسِكُمۡ إِلَّا فِى ڪِتَـٰبٍ۬ مِّن قَبۡلِ أَن نَّبۡرَأَهَآ‌ۚ إِنَّ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرٌ۬

Ishara 2 (Pointing)

Whether frolic or melancholy, Allah has chosen you as a companion! Joy and sorrow are like digits touching your skin as though the beloved companion saying: But I am here with you!

Remark: You do not, cannot choose Allah for a companion, only Allah chooses you as a companion, to claim otherwise is supreme arrogance. To say to treat Allah like a friend is arrogance, to wish that Allah treats you like a friend is better language, or to wish Allah chooses you as a close companion is better:

Al-Ghazali
Ihya’

And the Ghira of Allah (keeping a servant only for ITself/Himself) is their concealment:

My close-friends (Aulia’) are under my cloak (hidden) no one knows them but Me.

إحياء علوم الدين     أبو حامد الغزالي
وغيرة الله تعالى على أوليائه تأبى إلا إخفاءهم كما قال تعالى: أوليائي تحت قبابي لا يعرفهم غيري.

Haqiqa 3 (Reality of how sorrowing operates)

The purpose of this companionship is nothing but offering knowledge and guidance, specially in sorrows:

64:11. No kind of calamity can occur, except by the leave of Allah. and if any one believes in Allah, ((Allah)) guides his heart (aright): for Allah knows all things.

مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِ‌ۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ يَہۡدِ قَلۡبَهُ ۥ‌ۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ۬

Adab of Sorrower

Azizam when a guest knocks at your door, you tidy up your house and prepare yourself in best manner of conduct and dress in best fashions to please and to honor, per protocol and etiquette, same way when Azizat (Your Dearest Beloved) arrives at the door of your heart, and when IT knocks at your heart with joys and sorrows, thus prepare your heart and mind to receive this guest of mighty honor and royalty.

Adab 1 (Etiquette of language)

89:15. Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), “My Lord hath honored me.”
فَأَمَّا ٱلۡإِنسَـٰنُ إِذَا مَا ٱبۡتَلَٮٰهُ رَبُّهُ ۥ فَأَكۡرَمَهُ ۥ وَنَعَّمَهُ ۥ فَيَقُولُ رَبِّىٓ أَكۡرَمَنِ


89:16 But when He trieth him, restricting his subsistence for him, then saith he (in despair), “My Lord hath humiliated me!”
وَأَمَّآ إِذَا مَا ٱبۡتَلَٮٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُ ۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

Cure for such ailment of improper language in presence of the Divine Beloved: honoring the orphans, insist on feeding the hungry, leave others’ inheritance untouched, love not to accumulate:

89:17. Nay, nay! but ye honor not the orphans!
كَلَّا‌ۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ

89:18. Nor do ye encourage one another to feed the poor!
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ

89:19. And ye devour inheritance – all with greed
وَتَأۡڪُلُونَ ٱلتُّرَاثَ أَڪۡلاً۬ لَّمًّ۬ا

89:20. And ye love wealth with inordinate love!
وَتُحِبُّونَ ٱلۡمَالَ حُبًّ۬ا جَمًّ۬ا

Adab 2 (Etiquette of language in times of plenty)

When you are in comfort and well to do, do not say I gained all this by my abilities, or education, or hard work, or knowledge or talents:

28:78. He (Qarun/Korah the wealthy Hebrew) said: “This has been given to me because of a certain knowledge which I have.”

قَالَ إِنَّمَآ أُوتِيتُهُ ۥ عَلَىٰ عِلۡمٍ عِندِىٓ‌ۚ

Instead in times of plenty, in times of happiness, say:

27:40. he (Solomon) said: “This is by the Grace of my Lord! to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honor !”

قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

Adab 2

Let joy=sorrow and let hope=despair, IT is your Divine Beloved Hu gives, and again IT is the same Beloved Hu takes, there is no one else who takes and there is no one else who gives, be hundred percent assured:

57:23. In order that ye may not despair over matters that pass you by, nor exult over favours bestowed upon you. For Allah loveth not any vainglorious boaster
لِّكَيۡلَا تَأۡسَوۡاْ عَلَىٰ مَا فَاتَكُمۡ وَلَا تَفۡرَحُواْ بِمَآ ءَاتَٮٰڪُمۡ‌ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخۡتَالٍ۬ فَخُورٍ

Do not be overly confident when all things working for you, and do not be overly depressed in difficult times. Know both circumstances are the same.

Adab 3 : Sabr-un Jamil-un ( Divine Beauty in form of patience)

Sabrun-Jamil means you are beautified while suffering badly due to some hard circumstance, and yet you are dyed by the Divine Beauty since Allah is looking at you attentively and quite closely.

Sabrun Jamilun: Divine Beauty in form of patience

Tustari
12:18.‘And they (the brothers) brought his (Joseph’) shirt with false blood, (Jacob) said: Indeed your Nafs (Selves) has belittled an affair (a huge crime) and because of that Sabrun-Jamilun (Beautiful Patience)’:

Sabrun-Jamil is patience while in the state of Ridha (Assent, i.e. no complaints).

Q: What is the signature sign of Sabrun-Jamil?
A: There is no unhappiness or anxiety while suffering.

Q: Where does the beauty enters to this patience?
A: Due to the Ma’refa (Cognizance) that for sure Allah is with you like unto a cup that on top is patience (bitter drink) and at the bottom of the cup undisolved honey! I am amazed at the person who is not enduring with patience about the undesirable circumstances since Allah has said: ‘For sure Allah with the patient’ [2:153]

Adab 4

Sorrowing and complaining only to Allah.

Qushairi
12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah, and I know from Allah what you do not know’: Jacob complained ‘Ila (Towards) Allah and not Min (From) Allah, since the one that complains ‘Ila (Towards Allah) indeed shall reach (Allah), and the one that complains Min (From) Allah shall part from Allah.

Jacob was carried comfortably by his Sirr (Divine Observatory) and his soul, that for sure he knew from Allah about the veracity of his circumstances i.e. Allah wished them to be as such and they were not acts of evil men, and that is the meaning of the verse: 12:86. ‘and I know from Allah what you do not know’.

As people beg you for mercy and solace
I beg you to complain to you, and then do listen!

* تفسير لطائف الإشارات / القشيري (ت 465 هـ) مصنف و مدقق
قراءة الآية
فتح صفحة القرآن
الانتقال الى صفحة القرآن
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
شكا إلى الله ولم يَشْكُ مِنَ اللَّهِ، ومَنْ شكا إلى الله وَصَلَ، ومن شكا من الله انفصل.
ويقال لمَّا شكا إلى الله وَجَدَ الخَلَفَ من الله.
ويقال كان يعقوبُ – عليه السلام – مُتَحَمِّلاً بنفسه وقلبه، ومستريحاً محمولاً بِسِرِّه وروحه؛ لأنه عَلِمَ من الله – سبحانه – صِدقَ حالِه فقال: { وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ } وفي معناه أنشدوا:
إذا ما تمنَّى الناسُ روْحاً وراحةً           تمنَّيْتُ أن أشكو إليكَ فَتَسْمَعَا

Haqqi
12:86. ‘My Bath-thi (Public Sorrows)’: Bath is the worst suffering that its sufferer cannot endure it and broadcast it to the people i.e. going from one person to another complaining.

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ) مصنف و مدقق
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
{ قال انما اشكو بثى } البث اصعب الهم الذى لا يصبر عليه صاحبه فيبثه الى الناس اى ينشره فكأنهم قالوا له ما قالوا بطريق التلسية والاشكاء فقال لهم انى لا اشكو ما بى اليكم او الى غيركم حتى تتصدوا للتسلى وانما اشكو همى { وحزنى الى الله } ملتجأ الى جنابه تضرعا لدى بابه فى دفعه
رازكويم بخلق وخوار شوم           باتو كويم بزر كوار شوم
والحزن اعم من البث فاذا عطف على الخاص يراد به الافراد الباقية فيكون المعنى لا اذكر الحزن العظيم والحزن القليل الا مع الله.

Ibn Ajiba
Jacob did not sorrow for the lack of the Joseph’s physicality, only sorrowed about the lack of Suhud (Observation) of Divine Beauty i.e. Baha’ (Overwhelming Beauty) that made Tajalli (Lucent Manifestation) from Joseph.

12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah’ is one corner of the Sufism’s foundation, even better it is the very essence of Sufism.

تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)
الإشارة: لم يتأسف يعقوب عليه السلام على فقد صورة يوسف الحسية، إنما تأسف على فقد ما كان يشاهد فيه من جمال الحق وبهائه، في تجلي يوسف وحسن طلعته البهية، وفي ذلك يقول ابن الفارض:
عَيْني لِغَيْرِ جَمَالِكُمْ لاَ تَنْظُرُ           وسِوَاكمُ فِي خَاطِري لا يَخطرُ
فلما فقد ذلك التجلي الجمالي حزن عليه، وإلا فالأنبياء ـ عليهم الصلاة والسلام ـ أولى بالغنى بالله عما سواه. فإذا حصل للقلب الغنى بالله لم يتأسف على شيء، ولم يحزن على شيء؛ لأنه حاز كل شيء، ولم يفته شيء. ” ماذا فقد من وجده، وما الذي وجد من فقده “. ولله در القائل:
أَنَا الفَقِيرُ إِليْكُمُ والْغَنِيُّ بِكُمُ           وَلَيْس لِي بَعدَكُمُ حِرْصٌ عَلى أَحدِ
وهذا أمر محقق، مذوق عند العارفين؛ أهل الغنى بالله. وقوله: { إنما أشكو بثي وحزني إلى الله }: فيه رفع الهمة عن الخلق، والاكتفاء بالملك الحق، وعدم الشكوى فيما ينزل إلى الخلق… وهو ركن من أركان طريق التصوف، بل هو عين التصوف. وبالله التوفيق.

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