Category Archives: Tafsir Irfani

Gnostic Tafsir (Metaphysical)

Habitat of Tahlil



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

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



Attar’s Irfani (Gnostic) Tafsir (Exegesis) of 57:4 , در معنی هو معکم أینما کنتم

Attar’s Irfani (Gnostic) Tafsir (Exegesis) of 57:4
Excerpt from Attar’s Jauhar Al-Dhat

ISBN 964-8746-00-1
Editor: Prof. Taimour Burhan Limoudehi
Publisher: Sina’î Intisharat

Discussion   Join

در معنی هو معکم أینما کنتم و حقیقت کل فرمود

On the meaning of : 57:4 Wa (And) Hu is with you wherever you might be!
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ

Adam was created and ennobled and placed within the Gardens of Paradise. However he was quite restless and running around the Gardens without any tranquility.

When, in Gardens, Adam found this noble status
Immediately hurried seeking after the Divine Beloved

چو آدم در بهشت این مرتبت یافت
از آن دم سوی جانانْ زود بشتافت

And all the while roaming around the Garden of spirits
Glanced around and all he saw was his own Self Adam

چو آدم دربهشتِ جان زد آن دم
نظر می کرد و خود می دید آدم

Perplexed bewildering at ITs terrific creations
Secretively turned inward within his own

عجب درمانده بُدْ در کایناتِ او
که چون آمد نهان در سویِ ذاتِ او

Alone talking to his own Self and bemoaning
Sharing the sorrows of his heart with the Lord

نهانْ با خود دمادمْ زارْ می گفت
غمِ دل با خدا او باز می گفت

And since he could see the Divine manifest within (Haqq)
Therefore he would make declarations and acknowledge with attestations:

چو حقْ در خویشتن می دید تحقیق
به خود می گفتُ و خود می کرد تصدیق

“O Beloved of the Cosmos, the Beloved of my very essence
You are, in both universes, my guide and leader

که ای جانِ جهانُ و جوهرِ من
تویی در هر دو عالم رهبِر من

Brought me here and exposed me to Your own
From Your own Divine Self endowed me with this human Self

مرا آورده و بنموده ای تو
خودیِ خودْ به من بخشوده ای تو

Dara: In the metaphysics of Sufis, our attributes are infinitely vitiated derivatives of the Divine Attributes e.g. Divine Mercy vs. human mercy or Divine Wrath vs. human anger, our Self  is also the infinitely vitiated derivate of the Divine Self.

Within me it is all only You!
Within here I am cognizant of a nonpareil secret i.e. You!

درونم هم تویی بگرفته بیرون
تو را دانم در این جا سرِّ بیچون

Your veils are Your true shapes and forms
Yearning of unrestrained love is Your shape and form

حجاب تو بود این صورتِ تو
که عینِ شوقَ ست صورتِ تو

Dara: ‘Shape and form’ is the word Surat in Arabic which has entered into both Qur’an and Hadith (Prophetic Narration). The incredible Irfan (Gnosis) of the Sheikh Attar informs us that the real Surat or veils that conceal Allah are made from the substances of yearning and ‘Ishq (Unrestrained Love)! We cannot behold Allah here because we yearn for other than Allah.

Unveil Your Face and show
That You are within only One

حجاب از پیشِ رویْ بردارُ و بنمایْ
که هستی در درونِ جانْ تو یکتایْ

Don’t forsake me here like of this (as though an ignorant)
Since it was cognizance that made me to appear! “

چنین تنها مرا این جا بمَگْذار
که دانایی مرا کردهْ پدیدار

Dara: In one of the Israiliyat (Hebrew Narrations) Allah has been quoted: I was a treasure and wanted to be discovered… and this form of cognizance of discovery was what motivated Adam’s creation. He was created to discover to learn to know to feel the cognizance of Divine Presence.

Suddenly a call echoed within his body and soul
While he was completely exposed to Divine Secrets

ندا آمد درونِ جسمُ و جانش
وِرا بنمودْ کلْ رازِ نهانش

That Adam why do you feel so lonely
For I am with you here with attention to none other!

که ای آدم چرا هستی تو تنها
که من با تو درم این جایْ تنها

For I am within your body and your soul
And within this Garden I have My Eye on you at all times

چه من با تو درون جسم و جانم
در این جنت تو را عین العیانم

Then why do you say that you are lonely
While I am so close to you within your own soul

چرا تنها همی گویی که هستم
که با تو در درونِ جانْ نشستم

Ahoy Adam within this moment frolic
And be free from all else but Me

ايا  آدم در این دم شاد می باش
به جز من از همه آزاد می باش

Ahoy Adam behold Us within
Little look at your own body and spirit

ایا آدم درونْ ما را نظر کن
نظر در جسم و جان مختصر کن

Ahoy Adam I am within your soul
Who has exposed you to all Divine Secrets

ایا آدم منم در بودِ جانت
که بنموده همه رازِ نهانت

Ahoy Adam you are such a precious pearl
Then why do you need other (lesser) companions?

ایا آدم چو تو دُرِّ نفیسی
همی خواهی در این جا همْ جلیسی

Are you lonely here all of a sudden
Though there is no one here except Us?

دلت تنگ آمده است این جا به یک بار
که جز ما نیست این جا هیچ دَیّار

However I am the Generous Lord
The obvious Divine Artisan The Giver of Life so Merciful

ولیکن من خداوند کریمم
عیانْ صانعُ و حَیِّ رحیمم

I am the Knower, I am the Seer and in all occasions
For sure I know what is transpiring within you

منم دانا منم بینا به هر حال
همی دانم درونت کلِّ احوال

Then I shall endow you here, something of My Grace:
Exposure to ‘Ishq (Unrestrained Love) of seeing Us

مَنَتْ بخشم به فضلِ خویش اینجا
نُمودِ عشق همْ در دیدن ما

Then I shall endow you here to behold Me
Since nothing can be with Us that has existence

مَنَتْ بخشم در این جا دیدن خود
که پیش ما نگنجد هیچ از ُبد

Dara: There is no creature alive or dead that can look at Allah directly or attend ITs Divine Presence without being annihilated! But Adam and his progeny! He was given an endowment of infinitesimal closeness to Allah and ability to have specialized eyes to see IT.

IT unveiled all veils from the Divine Face
And once Adam set eyes upon IT

حجابْ آن گه ز پیشِ رویْ برداشت
چو آدم در نمودِ او چشم بگماشت

Within the self-less-ness found the singleton Lord
And by ITs Divine Self found the true certitude

میان بی خودی حق را یکی یافت
خدا وز خویشتنِ او بیشکی یافت

Became so drunken by this close encounter
When he saw that Divine Secret for the first time

چنان مستِ لقا شد او به یکبار
که آن سرّ دید چونْ اولْ دگربار

Adam did not know his head from his feet (lost confused)
Left all wandering perplexed and madly in love (Shayda)

نمی دانست آدم او َسرْ از پای
بمانده والهُ و حیران و شیدا

Adam lost all comprehension whatsoever
And (Allah) shed all the veiling veils

نمی دانست آدم هیچ بی خویش
حجاب جملگی برداشت از پیش

He was so intoxicated seeing this encounter
That exited from his own existence and creation

چنان مستِ لقا بُد درْ عیانش
که بیرون بود از کَوْنُ و مکانش

Dara: Within the Gardens, either Adam was living like a wandering savage or when he was exposed to the Divine Beauty of Allah, directly without any intermediary, he was intoxicate and no longer amounted to anything we might consider as a human! There was no balance and there had to be a new creation that would help Adam to find the equilibrium between his human-ness and the intoxication of full exposure to Divine Beauty.

Angel Gabriel is called upon by Allah and it rushes towards the said Gardens to obey the command. Adam was put to sleep:

IT called upon the Gabriel (to summon)
Listen! Extract from the left side of him fast

خطابی کرد حق در سوی جبریل
که هان از پهلوی چپ زود تبدیل

Fashion something patent and incredible
For Adam to see Our true artisanship

کنی آدم در اینجا آشکارا
که تا بیند حقیقت صنع ما را

From the left side of Adam’s torso
Some fully detailed and integrated entity appeared

زِ پهلوی چپ آدم عیان شد
نُمودِ جزو و کلّْ دیگر نهان شد

While under the Angel Gabriel’s watchful stare
A new shape and form appeared

چو جبریل اندر آن بُد در نظاره
یکی صورتْ دگر شد آشکاره

An incredible shape, a new Divine Secret
Emerged from his left side of the torso

عجایبْ صورتی در دیگر اسرار
زِ پهلوی چپش آمد پدیدار

A newly shaped entity and its purpose
Piety-filled a concealed Divine Secret within

یکی صورتْ که بُد آن جمله معنی
که او را بود در جانْ سرِّ تقوی

Prophet-like and Aulia-like
Within its spirit the most incredible intelligence

نُمودِ انبیا و اولیا بود
که در جانِ او ذکیّ با ذکا بود

Dara: Aulia means a close friend of Allah.

From feet to the head all and all Divine Light
Divine Secrets all patent within this entity

قدم تا سَر همه نور الهی
در او پیدا آمد همه سرِّ الهی

Two daffodils for eyes as though almonds
Such a trap upon the path of his mind!

دو چشمِ نرگسین مانندِ بادام
ولی در راهِ معنیِ او بُدِهْ دام

Dara: The new creature was given such a Divine Beauty ,within and without, that by one glance could stall Adam from wandering around and acting estranged. As though the creature’s glance was a trap to settle Adam down in one place.

From head to the toes effulgent and luminous
A prized famed amongst the entire creation

سر و پایش پر از فیضُ و پر از نور
میانِ جزوُ و کلّْ او گشته مشهور

It emerged due to the Divine Glance of That Beloved
And the name she was given: Hawwā’ (Eve)

زِ دید جانِ جانانْ گشته پیدا
وِرا اسمش نهاده باز حَوّاءْ

Hawwa’ means something derived from the life i.e. first primordial woman who was generate from the living life-form of Adam the first primordial man.

تفسير القرطبي
قلت إذ أقبلت وزهر تهادىكنعاج الملا تعسفن رملا ف “زهر” معطوف على المضمر في “أقبلت” ولم يؤكد ذلك المضمر. ويجوز في غير القرآن على بعد: قم وزيد. قوله تعالى: “وزوجك” لغة القرآن “زوج” بغير هاء، وقد جاء في صحيح مسلم: “زوجة” حدثنا عبد الله بن مسلمة بن قعنب قال حدثنا حماد بن سلمة عن ثابت البناني عن أنس أن النبي صلى الله عليه وسلم كان مع إحدى نسائه فمر به رجل فدعاه فجاء فقال: (يا فلان هذه زوجتي فلانة): فقال يا رسول الله، من كنت أظن به فلم أكن أظن بك، فقال رسول الله صلى الله عليه وسلم: (إن الشيطان يجري من الإنسان مجرى الدم). وزوج آدم عليه السلام هي حواء عليها السلام، وهو أول من سماها بذلك حين خلقت من ضلعه من غير أن يحس آدم عليه السلام بذلك، ولو ألم بذلك لم يعطف رجل على امرأته، فلما انتبه قيل له: من هذه? قال: امرأة قيل: وما اسمها? قال: حواء، قيل: ولم سميت امرأة? قال: لأنها من المرء أخذت، قيل: ولم سميت حواء? قال: لأنها خلقت من حي. روي أن الملائكة سألته عن ذلك لتجرب علمه، وأنهم قالوا له: أتحبها يا آدم? قال: نعم، قالوا لحواء: أتحبينه يا حواء? قالت: لا، وفي قلبها أضعاف ما في قلبه من حبه. قالوا: فلو صدقت أمرأة في حبها لزوجها لصدقت حواء. وقال ابن مسعود وابن عباس: لما أسكن آدم الجنة مشى فيها مستوحشا، فلما نام خلقت حواء من ضلعه القصرى من شقه الأيسر ليسكن إليها ويأنس بها، فلما انتبه رأها فقال: من أنت? قالت: امرأة خلقت من ضلعك لتسكن إلي، وهو معنى قوله تعالى: “هو الذي خلقكم من نفس واحدة وجعل منها زوجها ليسكن إليها” الأعراف: 189. قال العلماء: ولهذا كانت المرأة عوجاء، لأنها خلقت من أعوج وهو الضلع. وفي صحيح مسلم عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم: (إن المرأة خلقت من ضلع في رواية: وإن أعوج شيء في الضلع أعلاه لن تستقيم لك على طريقة واحدة فإن استمتعت بها استمتعت بها وبها عوج وإن ذهبت تقيمها كسرتها وكسرها طلاقها). وقال الشاعر:

مختصر تاريخ دمشق  ابن منظور
وعن ابن مسعود، وعن أناس من أصحاب النّبيّ صلى الله عليه وسلم، قالوا: أخرج إبليس من الجنّة ولعن، وأسكن آدم حين قال له: ” اسكن أنت وزوجك الجنّة “، فكان يمشي فيها وحشيّاً، ليس له زوج يسكن إليها، فنام نومةً، فاستيقظ وإذا عند رأسه امرأة قاعدة، خلقها الله عزّ وجلّ من ضلعه، فسألها: ما أنت? قالت: امرأة؛ قال: ولم خلقت? قالت: تسكن إليّ؛ فقالت له الملائكة ينظرون ما بلغ من علمه: ما اسمها يا آدم? قال: حوّاء؛ قالوا: لم سمّيت حوّاء? قال: لأنها خلقت من شيء حيّ؛

Male-kind is like a pendulum, swings between the drunkenness of the Divine Presence’s exposure, to the savagery of his humanity. He knows no way of seeking a stable existence, whereby attaining the benefits of Qurb (Divine Nearness) while sober enough to function as a human being. His primordial father was a long awaited secret and his primordial mother was yet another secret extracted from the first. Adam was the only creature that came too close to Allah and he saw what no one had ever seen, and knew what no one had ever known! He was the epitome of Tauhid (Divine Oneness) via this endowment of closeness. Therefore all that was linked him could not be extracted from any other, violation of Oneness, and therefore the Divine Secret of his stability came from deep within his own existence, a creature made from the Divine Secret of Tauhid (Divine Oneness) with full irradiation by Nur (Divine Light), a prophet-like Aulia-like creature that unlike Adam did not come from the unliving mud, but was extracted from living life!

Even Jesus, who was born without a father, had to have a mother since she was necessary to stabilize him, for he was too near to Allah to function without the woman-ness of Mary. And Al-Mustafa (The Chosen), peace be upon him, in spite of lack of sexual desire surrounded himself with many wives, some quite old and some unattractive, but due to his exposure to the Nur (Divine Light) he either had to bewilder lost within the drunkenness of the Divine Nearness or run into the sand dunes screaming:

“I see what you cannot behold, and I hear what you cannot hear. And indeed the heaven brayed and had all the reasons to moan as such (due to heaviness of what she carried like a moaning camel in distress of a load). Within her, there is no position as large of four fingers without an angel positioned, in prostration towards Allah. By Allah! If you knew what I was taught, for sure you would have laughed less and cried more. And would not have enjoyed the women in beds, and for sure you would have run outside screaming and seeking help from Allah. By Allah! So I wished that I was a chopped tree!” Said the Prophet, peace be upon him.

سنن ابن ماجه.  – للإمام ابن ماجه
الجزء الثاني >> 37- كتاب الزهد >> (19) باب الحزن والبكاء
4190- حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ. أَنْبَأَنَا عُبَيْدُ اللهِ بْنُ مُوسى. أَنْبَأَنَا إِسْرَائِيلُ عَنْ إِبْرَاهِيمَ بْنِ مُجَاهِدٍ، عَنْ مُوَرِّقٍ الْعِجْلِيِّ، عَنْ أَبِي ذَرٍّ؛ قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم:
(إِنِّي أَرَى مَا لاَ تَرَوْنَ، وَأَسْمَعُ مَا لاَ تَسْمَعُونَ. وَإِنَّ السَّمَاءِ أَطَّتْ وَحَقَّ لَهَا أَنْ تَئِطَّ. مَا فِيهَا مَوْضِعُ أَرْبِعَ أَصَابِعَ إِلاَّ وَمَلَكٌ وَاضِعٌ جَبْهَتَهُ سَاجِداً للهِ. وَاللهِ! لَوْ تَعْلَمُونَ مَا أَعْلَمُ، لَضَحِكْتُمْ قَلِيلاً وَلَبَكَيْتُمْ كَثِيراً. وَمَا تَلَذَّذْتُمْ بِالنِّسَاءِ عَلَى الْفُرَشَاتِ. وَلَخَرَجْتُمْ إِلَى الصُّعُدَاتِ تَجْأَرُونَ إِلَى اللهِ) وَاللهِ! لَوَدِدْتُ أَنِّي كُنْتُ شَجَرَةً تُعْضَدُ.
[ش – (أطّت) في النهاية: الأطيط صوت الأقتاب وأطيط الإبل أصواتهم وحنينها. أي إن كتره ما فيها من المرئكة قد أثقلها حتى أكّت. وهذا مَثَل وإيذان بكثرة الملائكة، وإن لَمْ يكن ثُمَّ أطيط. وإنما هو كلام تقريب أريد به تقرير عظمة الله تعالى. (الفرشات) جمع فُرُش، جمع فِرَاش. (الصعدات) في النهاية: هي الطرق.وهي جمع صُعُد. وصُعُد، كظلمة، وهي فِناء باب الدار وممر الناس بين يديه. (تجأرون) أي ترفعون أصواتكم وتستغيثون. (لوددت) قَالَ الحافظ: هذا من قول أبي ذر، مدرج في الحديث (تعض) بمعنى تقطع

She is the Divine Secret of: 57:4 Wa (And) Hu is with you wherever you might be!
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ

You glance at her then you glanced at uncovering of a Divine Secret: That no matter where you are Allah is with you!

If you do not have that understanding when looking at her, then forsake her for you will only produce broken misguided families and disbelieving bastards:

71:27 “For, if You leave (any of) them, they will but mislead Your devotees, and they will give birth to none but wicked ungrateful ones.

إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا

Note: Yalidu is male plural verb i.e. They (the male) will give birth, it is not the women who give birth to disbelievers, it is the men.

© 2008-2002,  Dara O Shayda

Ansari: Tafsir (Exegesis) Basmala: Surah 112, Al-Jamal (The Beauty)

Dara: People say “in the name of…” for something that is extraordinary or most endeared or feared or respected and so on. In this case it is something infinitely most beautiful, for this Surah 112 is named (one of its many names) as Surah Al-Jamal or the Surah Beauty as has been noted by Razi and Qumi Nishabouri.

 تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ)
وتاسعها: سورة الجمال قال عليه الصلاة والسلام: ” إن الله جميل يحب الجمال ” فسألوه عن ذلك فقال: أحد صمد لم يلد ولم يولد لأنه إذا لم يكن واحداً عديم النظير جاز أن ينوب ذلك المثل منابه


تفسير غرائب القرآن و رغائب الفرقان/القمي النيسابوري (ت 728 هـ)
 أو الجمال لقوله صلى الله عليه وسلم ” إن الله جميل يحب الجمال ” ومن كمالات الجميل كونه عديم النظير.

Prophet said: He who professed ten times: no deity other than Allah, one without any partners, one deity Ahad Samad did not take companion nor children, and no one similar to (verbiage of Surah 112), for this person forty million Hasanat (Units of Goodness and Beauty) recorded. (Dara: rarely in Hadith such large number in many millions used as measure for plethora of beauties bestowed)

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الميم
3142- من قال: أشهد أن لا إله إلا الله، وحده لا شريك له، إلها واحدا أحدا صمدا لم يتخذ صاحبة ولا ولدا، ولم يكن له كفوا أحد عشر مرات كتب الله له أربعين ألف ألف حسنة.
(حم ت) عن تميم الداري.

The exact wording of this Surah renders someONE infinitely beautiful, for rare fortunate few Qul Huwa (Say: IT/He) is enough and they bask in luminous shafts of Divine Beauty, for most others the proceeding verbiage of the Surah is necessary to identify the source of Beauty!

Kashf Al-Asrar
Khaje Abdullah Al-Ansari

… Fard(Individuated One), Witr(Uncompounded One), Jamil(Beautiful), Jalil(Revered, Exalted) and nothing similar to us …

Remark 1. Basmala renders The Divine Beauty as the ignition for genesis of cosmos! for that matter multiverse. IT was beautiful, and IT only saw ITs own beauty, IT loved ITself, therefore wished to be seen by others, to love and be loved and be adored, unearthed as a most precious most beautiful treasure, anywhere anytime anyone!

I have an eye brimfill with the beautiful face of the beloved
Content with just seeing, so long as, it is seeing the beloved

Telling apart the ‘seeing’ from the beloved not proper
Either beloved is the ‘seeing’, or ‘seeing’ is the beloved

چشمی دارم همه پر از صورت دوست    با دیده مرا خوش است تا دوست دروست
از دیده و دوست فرق کردن نه نکوست   یا اوست بجای دیده، یا دیده خود اوست




Remark 2. Allah is infinitely beautiful so that in our current bio-psychological form a single glance would burn us to ashes, as was shown to Moses in mountain:

Indeed for Allah there are seventy thousand (infinite) veils made from light, if uncovered the Subuhat (Sublimity) of ITs Divine Face shall char any vision that reaches IT.

تخريج أحاديث الإحياء، الإصدار 2.07 – للحافظ العراقي
المجلد الأول >> كتاب قواعد العقائد

2 – حديث “إن لله سبعين حجابا من نور لو كشفها لأحرقت سبحات وجهه ما أدركه بصره”
أخرجه أبو الشيخ ابن حبان في كتاب العظمة من حديث أبي هريرة “بين الله وبين الملائكة الذين حول العرش سبعون حجابا من نور” وإسناده ضعيف. وفيه أيضا من حديث لأنس قال: “قال رسول الله صلى الله عليه وسلم لجبريل هل ترى ربك؟ قال إن بيني وبينه سبعين حجابا من نور” وفي الأكبر للطبراني من حديث سهل بن سعد “دون الله تعالى ألف حجاب من نور وظلمة ” ولمسلم من حديث أبي موسى “حجابه النور لو كشفه لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه” ولابن ماجه “شيء أدركه بصره”.

فيض القدير، شرح الجامع الصغير، الإصدار 2.15 – للإمامِ المناوي
الجزء الثاني >> [تابع حرف الهمزة]
(لأحرقت سبحات) بضم السين والباء جمع سبحة وهي العظمة (وجهه)


Divine Face

Pointing at Allah or towards Allah or at Allah’s Sifat (Attribute) needs some more explanation. “To Allah belongs the east and the West: Wherever you turn, there is the Wajh (Face) of Allah” Qur’an [2:115], and in several other verses of the Qur’an as well as the Hadith (Prophetic Narration) the term Wajh (Face) is used. There are several possible interpretations of this word extracted from the Qurtubi Tafsir (Exegesis) and Ibn ‘Ajiba:

1.    Huz-zāq said: It means returning towards the Wujud (Being) of Allah, and the term face is used metaphorically. And the term Face is used since the face is the most patent part of a body and therefore it is used for observing or seeing.
2.    Ibn Fūrak said: In Arabic sometimes an attribute of an object is used instead of the object itself e.g. I saw his knowledge today or I glanced at his knowledge means I saw a scholar today! Therefore seeing someone’s face means seeing their being in entirety and this usage of ‘Face’ means seeing Allah’s Wujud (Being).
3.    Some said: Wajh (Face) is a Sifat (Divine Attribute) of Allah from Qadim (Time Immemorial). (So Allah has an attribute, just like the other attributes e.g. Mercy or Light and this attribute is called Face)
4.    Ibn ‘Ajibah said: Wajh also means direction, so Wajh (Face) of Allah means towards the direction of Allah. Everything including the directions/dimensions and places exist/subsist upon the Nur (Divine Light) of the Sifāt (Divine Attributes)—meaning there is nothing but Allah that we may turn our face towards to—and all shall be obliterated by the Ahadiyyat (Absolute Oneness) of Dhāt (Divine Intrinsic Essence) that “Allah is and none else with IT, IT is over whatever it is”; The rays of Divine Light efface all traces of anything (in existence) and the secrets of Ahadiyyat (Absolute Oneness) eradicate the Lights and IT is singular so far as the Wujud (Being-ness). (Universe is immersed/drown within the sea of Nur (Divine Light) and Light is immersed/drown searchlessly within the infinite sea of Divine Secrets)

 تفسير الجامع لاحكام القران/ القرطب
ومن جعلها منسوخة فلا ٱعتراض عليه من جهة كونها خبراً؛ لأنها محتملة لمعنى الأمر. يحتمل أن يكون معنى { فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ ٱللَّهِ }: وَلُّوا وجوهكم نحو وجه الله؛ وهذه الآية هي التي تلا سعيد بن جُبير رحمه الله لما أمر الحجاجُ بذبحه إلى الأرض.

الرابعة: اختلف الناس في تأويل الوجه المضاف إلى الله تعالى في القرآن والسُّنة؛ فقال الحُذّاق: ذلك راجع إلى الوجود، والعبارة عنه بالوجه من مجاز الكلام، إذ كان الوجه أظهر الأعضاء في الشاهد وأجلّها قدراً. وقال ٱبن فُورك: قد تُذكر صفة الشيء والمراد بها الموصوف توسُّعاً؛ كما يقول القائل: رأيت عِلم فلان اليوم، ونظرت إلى علمه؛ إنما يريد بذلك رأيت العالم ونظرت إلى العالم؛ كذلك إذا ذُكر الوجه هنا، والمراد من له الوجه، أي الوجود. وعلى هذا يتأوّل قوله تعالى:
{ إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ }
[الإنسان: 9] لأن المراد به: لله الذي له الوجه؛ وكذلك قوله:
{ إِلاَّ ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلأَعْلَىٰ }
[الليل: 20] أي الذي له الوجه. قال ٱبن عباس: الوجه عبارة عنه عز وجلّ؛ كما قال:
{ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلاَلِ وَٱلإِكْرَامِ }
[الرحمن: 27]. وقال بعض الأئمة: تلك صفة ثابتة بالسمع زائدةٌ على ما توجبه العقول من صفات القديم تعالى. قال ٱبن عطية: وضعّف أبو المعالي هذا القول، وهو كذلك ضعيف؛ وإنما المراد وجوده. وقيل: المراد بالوجه هنا الجهة التي وُجِّهنا إليها أي القبلة. وقيل: الوجه القصد؛ كما قال الشاعر:
أستغفر الله ذنباً لستُ مُحْصِيَه           رَبِّ العباد إليه الوَجْهُ والعَمَلُ
وقيل: المعنى فَثمّ رضا الله وثوابه كما قال:
{ إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ }
[الإنسان: 9] أي لرضائه وطلب ثوابه؛ ومنه قوله صلى الله عليه وسلم: ” من بنى مسجداً يبتغي به وجه الله بنى الله له مثله في الجنة ” وقوله: ” يُجاء يوم القيامة بصحف مُختمة فتُنصب بين يدي الله تعالى فيقول عز وجل لملائكته ألقوا هذا وٱقبلوا هذا فتقول الملائكة وعزّتك يا ربّنا ما رأينا إلا خيراً وهو أعلم فيقول إن هذا كان لغير وجهي ولا أقبل من العمل إلا ما ٱبتغى به وجهي ” أي خالصاً لي؛ خرّجه الدارقطنّي. وقيل: المراد فَثمّ الله؛ والوجه صلة؛ وهو كقوله: «وَهُوَ مَعَكُمْ». قاله الكَلْبي والقُتَبِيّ، ونحوه قول المعتزلة

تفسير البحر المديد في تفسير القران المجيد/ ابن عجيبة

قلت: { أينما } شرطية، و { تولوا } شَرْطُها، وجملة { فثم } جوابها، و(وَلْي) يستعمل بمعنى أدبر وبمعنى أقبل، تقول: وليت عن كذا أو كذا، والوجه هنا بمعنى الجهة، تقول: سافرت في وجه كذا، أي في جهة كذا. قاله ابن عطية.

الإشارة: اعلم أن الأماكن والجهات، وكل ما ظهر من الكائنات، قائمة بأنوار الصفات، ممحوة بأحدية الذات، ” كان الله ولا شيء معه، وهو الآن على ما عليه كان “؛ إذ لا وجود لشيء مع الله، { فأينما تولوا فثم وجه الله } ، محق الآثار بإفلاك الأنوار، وانمحت الأنوار بأحدية الأسرار، وانفرد بالوجود الواحد القهار

© 2015-2002,  Dara O Shayda

Ansari: Tafsir (Exegesis) Basmala: Surah 111, Tabbat


Abdullah Ansari
Kashf Al-Asrar

111. Tabbat

Basmala, such mention of ITs Regal Names, dominion wherein perplexed intellects unable to prehend (reach to grasp at) ITs greatness, annihilating deep within the sea of ITs Mercy, delighting the hearts with grace of ITs Nearness, breeze of ITs love solace for the spirits, while all pointers missed pointing at IT, while all words straying unable to make meanings for IT.

Remark 1. the mention of Basmala for this Surah is to induce Haira (Perplexity), that what occurs “here” might bewilder the human rational, but perfectly true “there” in Azal. Moreover to indicate that human being, though enrobed in mammalian cloak, is not an animal, endued with immense cognitive and spiritual faculties, behaving counter to many of our applicable daily rational and logic suitable for survival of mammalian physiology and behavior.

Remark 2. Annihilating deep within the sea of ITs Mercy: All our thoughts and hopes and despairs and comforts and distress dissolve instantly in ITs Sea of Mercy, deep within this Sea human logic and rational dissolved bubbling away to nothingness.  We sincerely see unfairness in death of a newborn and blessedness in the prolonged prosperous life of an elderly, such is the ceaseless ambiguities our Nafs (Self) manufactures, but deep in That Divine Sea of Mercy no such ambiguities found.

Remark 3. Delighting the hearts with grace of ITs Nearness: Once the ambiguities dissolved, worldly hope and despair gone, comfort discomfort vanished, a new form of happiness appears due to the Qurb (Nearness to Allah), which has no longer an opposite of unhappiness. Therefore between now here and dissolving in the Sea of Mercy, there is a stretch of (Perplexity) and Basmala is that particular stretch of perplexion.

Therefore, one without any worships or piety finds beatitude of closeness with Allah, while another free of any crimes is rejected!?  (Ambiguity)

What did Abi Lahab do that won him the fire? What did Abu-Bakr do that won him happiness? (Ambiguity)

You could say: Abi Lahab became a distressed villain since he had become an unbeliever, and Abu Bakr found good fortune since he had joined Islam. In reality, on Path of Haqiqa (Reality), see disbelief in wretchedness not wretchedness in disbelief!  (Dis-Ambiguity)

See Islam in good fortune, not good fortune in Islam, these are affairs of Azal (Sempiternity) (not the affairs of this causal temporal world). (Dis-Ambiguity)

Pir (Old Sage, Ansari) said: Sigh… for my judgement, sobbing cries for what I said (wrote), since I know nothing whether I shall live happy or melancholy? What That Qadir (All Powerful Allah) says (about me) in Azal frights me!

Abdullah Ansari
Kashf Al-Asrar

My Lord everyone is sorrowing because of Haira (Perplexity) and yet I am joyous because of Haira (Perplexity).

Bika Labbaika (Only by You I can serve You) and thus opened the doors of all bitterness and misfortune for myself.

O! Woe if there is a day I cannot grasp at Your immaterial grace (Lutf).

My Lord I am that moth ablaze within the flames of the lamp; soul feels no torment and the heart feels no burning pain.

My Lord my head filled with water and my heart with fire.

Within feel needlessness for all beloveds and without want and yearn for all!

In a shoreless sea… within my soul and life an incurable ache…

My eyes glance upon what has no explanation while many claim these are the words of beauty!





Zahir vs. Batin: Perceptible vs. Intrinsic : الفوائد البارزة و الكامنة في النعم الظاهرة و الباطنة

Zahir vs. Batin: Perceptible vs. Intrinsic
Based upon the research by Imam Al-Suyuti:
الفوئد البارزة و الكامنة في النعم الظاهرة و الباطنة



Suyuti quotes a Hadith (Prophetic Narration) from Ibn Abbas (perhaps with regards to the following verse), wherein Ibn Abbas asks about these seen and unseen blessings:

31:20 Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen?

 أَلَمۡ تَرَوۡاْ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ وَأَسۡبَغَ عَلَيۡكُمۡ نِعَمَهُ ۥ ظَـٰهِرَةً۬ وَبَاطِنَةً۬‌ۗ وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيۡرِ عِلۡمٍ۬ وَلَا هُدً۬ى وَلَا كِتَـٰبٍ۬ مُّنِيرٍ۬

The Prophet peace be upon him replies:

The Zahir (Perceptible) blessings are the submission to Allah (Islam) and what goodness in your creation and abundance of provisions, and the Batin (Intrinsic) is the concealment of the defects within you (i.e. Allah placed veils to conceal our foulness and faults from others to witness)…

كنز العمال  – للمتقي الهندي
المجلد الثاني >> الفصل الرابع في التفسير من فصول الباب السابع في القرآن وفضائله، من الكتاب الثاني من حرف الهمزة في الأذكار من قسم الأقوال من كنز العمال في سنن الأقوال والأفعال >> (التفسير من الإكمال) من الفصل الرابع في التفسير

3024- أما الظاهرة فالإسلام وما حسن من خلقك، وما أسبغ عليك من الرزق، وأما الباطنة يا ابن عباس، فما ستر عليك من عيوبك، إن الله عز وجل يقول: إني جعلت للمؤمن ثلث ماله بعد وفاته، أكفر بها خطاياه بعد موته، وجعلت المؤمنين والمؤمنات يستغفرون له، وسترت عليه عيوبه التي لو علم بها أهله دون عبادي لنبذوه.
(ابن مردويه (هب- (من المنتخب)) والديلمي وابن النجار عن ابن عباس) أنه قال: يا رسول الله قول الله {وأسبغ عليكم نعمه ظاهرة وباطنة}.
(قال فذكره – (من نظ)).

Then Suyuti continues with a list of Zahir blessings vs. Batin blessings:

Remark: Reader should read the example/metaphor of blessings below to collect a unit understanding of the two distinct forms of blessings. So the examples individually are lesser, their collective understanding and feeling is the desired effect.


Zahir: Visible, perceptible, distinct, manifest, obvious, clear, patent, evident, apparent, external, exterior, outward, seeming, presumed, outside.

Batin: Inner, interior, inward, inmost, intrinsic, hidden, secret.

Zahir the images, Batin the light.

Dara: This world is all but projection of images which form many of our blessings, and the light to see these images intrinsic shining inmost within.

Zahir the goodness of creation (Khalq), Batin the goodness of behavior (Khuluq).

Dara: Just look at, and easily can be seen, how your body is engineered anywhere from molecular level to macro level of skin and bones and nerves and all the amazing machinery of your creation. And in a more concealed inmost manner see the goodness of human behavior and conduct mostly beyond engineering explanations, both are blessings from Allah. We could easily explain how the muscles work, or how the neuron circuits work the brain, but oblivious to how human conduct forms and performs, and what of good in that all, blessings from Allah beyond any explanation thus concealed in nature.

Zahir the existence of blessings, Batin observing the benefactor.

Dara: To understand and benefit from the photosynthesis empowered by a distant start (Sun) and amazing variation of botanical and microbial and molecular light sensitive species is a blessing beyond bounds. Intrinsically you might see another blessing deep inside you: observing the most innovative Divine Benefactor with cosmic-wide creativity to effuse the said patent blessings in abundance. Therefore, deep within, we feel the presence of a super-benefactor. And the latter is a form of intrinsic blessing.

Zahir good deed, Batin useful deed.

Dara: A person in their daily life is blest with good pious deeds and conduct suitable for a spiritual righteous person and that is the Zahir of such blessing from Allah. Yet the usefulness of deeds (usefulness for many others), specially in much longer durations of time, is an intrinsic blessing we might live and die not be cognizant of. Being modest and polite is a good deed as in perceptible Zahir, however to plant a tree which its shade and fruit will come long after the planter is dead and gone, is an intrinsic blessing Allah bestowed on the planter. To worship is a good deed for a person a manifest blessing from Allah for the worshiper, yet to write a book to preserve and propagate (any) knowledge is a useful deed, intrinsic blessing Allah placed within the writer.

Zahir good deed, Batin fright. (Fear that Allah might not accept)
23:60 And those who dispense their charity with their hearts full of fear
وَٱلَّذِينَ يُؤۡتُونَ مَآ ءَاتَواْ وَّقُلُوبُہُمۡ وَجِلَةٌ أَنَّہُمۡ إِلَىٰ رَبِّہِمۡ رَٲجِعُونَ

 تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ)
حدثنا سفـيان بن وكيع، قال: ثنا أبـي، عن مالك بن مغول، عن عبد الرحمن بن سعيد، عن عائشة أنها قالت: يا رسول الله { الَّذِينَ يَأْتُونَ ما أتَوْا وَقُلُوبُهُمْ وَجِلَةٌ } أهو الرجل يزنى ويسرق ويشرب الـخمر؟ قال: ” لا يا ابْنَةَ أبـي بَكْرٍ أو يا ابْنَةَ الصّدّيقِ وَلَكِنَّهُ الرَّجُلُ يَصُومُ وَيُصَلِّـي وَيَتَصَدَّقُ، وَيخافُ أنْ لا يُقْبَلَ مِنْهُ “

Dara: If a pious or generous person worships or disperses charity and has no fear of Allah accepting it from him or her, then has no Batin blessing only the Zahir.


Zahir falling of rain, Batin sprouting of seeds and fruition.
Zahir fruition, Batin seeds in wet mud.

Dara: Our bodies and minds are patent blessings, yet we sprouted from a single cell! The latter is a concealed blessing, we have no awareness of! We only see the Zahir and yet the real antecedent blessing was Batin.

Zahir nurturing after childbirth, Batin nurturing before childbirth.
53.32 IT/He is best aware of you (from the time) when IT/He created you from the earth, and when ye were hidden in the bellies of your mothers. Therefor ascribe not purity unto yourselves.
هُوَ أَعۡلَمُ بِكُمۡ إِذۡ أَنشَأَكُم مِّنَ ٱلۡأَرۡضِ وَإِذۡ أَنتُمۡ أَجِنَّةٌ۬ فِى بُطُونِ أُمَّهَـٰتِكُمۡ‌ۖ فَلَا تُزَكُّوٓاْ أَنفُسَكُمۡ‌ۖ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰٓ

Dara: Parents attribute much of goodness coming to the child to their own selves, in spite of the patent infinite array of blessings from Allah to the child. Yet the concealed blessings that befell the child prior to birth, are indeed the most blest, for parents to see the origin of all blessings and not be too proud!

Zahir birth of a child, Batin death of a child.

Dara: Obviously the birth of a child is great happiness for the parents, a great blessing and pleasure from Allah. Yet the passing of a child, as sorrowful as it is, a concealed form of blessing since it makes the parents think of the Hereafter, and hold themselves accountable for words and deeds. The child came with blessings from Allah, the child leaves behind concealed blessing upon passing.

Zahir dutiful child, Batin disrespectful child.

Dara: A child who is dutiful to the parents, though a patent blessing from Allah, is a constant source of potential problem due to people’s jealousy or due to child’s loyalty to the parents might attract enemies of all sorts. Yet a disrespectful child either has no appearances to keep thus lesser inclined to rely on people’s kindness or people find him or her less attractive for socialization thus left alone, people away more chance of nearness to Allah. Therefore a parent must also be thankful for problem child and thank Allah for plethora of concealed blessings that came along with the child.

Zahir a friendly neighbor, Batin a bothersome neighbor.

Dara: The patent blessings we enjoy each day like a friendly neighbor who makes us comfortable to say in this worldly realm and not wish to move on to the other world, while the concealed blessings might take the form of annoyance or bother i.e. a bothersome neighbor, so much as to make us yearn to be nearer to Allah and moving away from this realm.

Zahir an agreeable mate, Batin a dis-agreeable mate.

Dara: Daily blessings are manifest pleasures and comforts and hence agreeable and might build the ‘Ujb (Conceit) in the person specially on the spiritual and religious affairs, on the contrary the Batin blessing which makes the person feel lowly and doubt himself or herself is far superior in value to avoid conceit. Like unto an agreeable mate that might forgive many of our faults and we think we are perfect, and yet a dis-agreeable mate might be a good reminder to re-evaluate our self-righteousness.

Zahir verve for worship, Batin languor for worship.

Dara: Often the patent blessing of propensity towards worship and spiritual acts might block the nearness to Allah! Since the worshipers have proclivity towards conceit (‘Ujb) as a human condition that none of us could entirely escape from. Therefore Allah’s Mercy maybe a blockage to attaining such forms of worship or spiritual activities in order to avoid conceit, while the servant left in sorrows of languor and low qualities of worships.

Allah said: Indeed amongst My Ibad (Servants) there are those believers who desire a form of worship and yet I deny them since it might cause them Conceit (‘Ujb).

كنز العمال – للمتقي الهندي
المجلد الأول >> الباب الثالث في لواحق كتاب الإيمان فصل في الصفات

1680 – (ومن مسند أنس) عن أنس عن رسول الله صلى الله عليه وسلم عن جبريل عن ربه تبارك وتعالى قال: من أخاف وفي لفظ من أهان لي وليا فقد بارزني بالمحاربة، وما تقرب إلي عبدي المؤمن بمثل أداء ما افترضت عليه، وما يزال عبدي المؤمن يتنفل إلي حتى أحبه، ومن أحببته كنت له سمعا وبصرا ويدا ومؤيدا، إن سألني أعطيته وإن دعاني أجبته، وفي لفظ دعاني فأجبته، وسألني فأعطيته ونصح لي فنصحت له، وما ترددت في شيء أنا فاعله، وما ترددت في قبض نفس مؤمن يكره الموت، وأكره مساءته، ولا بد له منه، وإن من عبادي المؤمنين لمن يشتهى الباب من العبادة فأكفه عنه لئلا يدخله عجب فيفسده، ذلك وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الغنى ولو أفقرته لافسده ذلك، وإن من عبادي لمن لا يصلح إيمانه إلا الفقر ولو بسطت له لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الصحة، ولو أسقمته لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا السقم، ولو أصححته لأفسده ذلك، إني أدبر عبادي بعلمي بقلوبهم إني عليم خبير.
(ابن أبي الدنيا في كتاب الأولياء حل كر) وفيه صدقة ابن عبد الله السمين ضعفه حم (خ ن) قط وقال أبوحاتم محله الصدق وأنكر عليه القدر فقط.

Zahir good standing and abilities, Batin weakness and inabilities

Dara: Manifest blessings for a person who is able and has good standing in his or her society to do all sorts of good deeds and actions with ease and confidence, yet there are other forms of blessings, Batin intrinsic, which inabilities of a person translates into submission and reliance upon Allah in fuller measure of trust than the former Zahir.

Zahir donating upon request, Batin donating without any request.

Dara: Offering something to a poor person who asks of you, a patent clear blessing from Allah who entrusted you with good heart and funds and willfulness to deliver upon request. Yet you might donate and contribute without anyone asking you, an intrinsic charity within you free of any volition or cognizance i.e. it just pours out of you! For example, natural inclination towards consuming less, thus unintentionally leaving more resources for others to enjoy without asking you!

Zahir being present, Batin waiting.

Dara: Allah made patent and clear in view blessings for all of us to apply ourselves and attempt to acquire, this energy within for acquisitions is a patent blessing from Allah. Yet there is a yearning or waiting within, deep within, which is again is a concealed blessing from Allah, when the servant waits for when Allah wishes something for him or her and then seeks to acquire. This waiting in and of itself is a blessing!

Alternative Interpretation:

It is a patent blessing from Allah that the seekers invoke Allah’s Names and ask for needs and then granted, yet it is a concealed intrinsic blessing a deep inmost waiting that awaits without asking, and Allah sends boundlessly.

Zahir you love IT, Batin IT loves you.

Dara: Hubb (Love) is a binary relationship of lover and beloved, you love Allah which is a patent blessing for many who find this love within, yet there are those who Allah loves them and they are the beloveds of Allah indeed an intrinsic blessing.

Zahir you are ITs Murid (Seeker), Batin you are ITs seeking (Murad).

Dara: Amazingly manifest blessing, that all seek after IT, and yet there are some who are Murad i.e. sought after by IT, that is an intrinsic and often concealed blessing even unbeknownst to the person.

Zahir explanation to be clear, Batin adornment to be beautiful.

2.221  ITs His Signs clear to mankind: That they may celebrate ITs/His praise.
وَيُبَيِّنُ ءَايَـٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ

49:7 But Allah has endeared the Faith to you, and has made it beautiful in your hearts,
 وَلَـٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيۡكُمُ ٱلۡإِيمَـٰنَ وَزَيَّنَهُ ۥ فِى قُلُوبِكُمۡ

Dara: All that your senses can sense and your mind can think are tools to explicate in great details all manner of things about Allah, indeed a patent blessing, yet beauty is adorned in eyes of human existence as an intrinsic blessing, beauty appears as knowledge approaching infinity and even though as all intellect in cosmos could not contain it, suddenly becomes beautiful and adornment to eyes, what did not fit the minds now fits the eyes!

Zahir verbiage, Batin Ishara (Pointing).

Dara: Bestowal of gift of language a clear patent blessing, deep within where the language is no longer, there is only Ishara (Pointing) as the most concealed blessing.

Zahir the clumsy riding on the back of animals, Batin smooth sailing on the seas.

Dara: Former the Zahir you ride and it is hard and clumsy, latter the Batin you are driven smooth ride void of obstacles towards Allah! just lean back and enjoy the voyage.

© 2015-2002,  Dara O Shayda