Category Archives: Terminology

Terminologies of Qur’an, Sufis or Arabic grammar

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

On Divine Origin of Randomness

In European Thoughts of Middle Ages and even in the modern Western Thoughts of most of us, Randomness is equated with un-Godly characteristics!

In other words, Random systems are far away from any God, and concept of God cannot contain Random systems. After all God is perfect and thus anything God makes has to be perfect, orderly systems are perfect, yet Random systems are imperfect.

Western antique concept of Perfectness originates from perfectly shaped and polished structures in opulent buildings of the affluent, or posh attire perfectly garmented snugged to the shape of the body, or Consonant notes pleasing to the ears; symmetric patterns indicate Perfectness; asymmetric patterns render imperfections.

“Scheiner, a Jesuit mathematician at the university of Ingolstadt (near Augsburg), wished to preserve the perfection of the Sun and the heavens and therefore argued that sunspots were satellites of the Sun.”


To those European the concept of perfection for the Sun was that of a perfect disk or globe and therefore sunspots were troubling, if God made the Sun, then it has to be  perfect since God himself is prefect, then how could there be random smudges on the surface of the Sun?

Today most of us with Western education and exposure to Western media and ideals suffer from the same antiquated concepts of Perfectness.

In all these there is a single central theme: man walks in his village, man fathoms what is perfect what is not, man imposes the concept on God and God’s creation. “God has to be like this (my idea) or God is not perfect and therefore there is no God”.

This lack of perfection has been projected into stochastic or randomized systems i.e. a deterministic system is perfect, a non-deterministic system (subject to randomness) is imperfect.

God CAN only make deterministic systems or there is no God whatsoever, non-deterministic systems are far from God.

These European thoughts have plagued even the most brilliant of their scientists:

In 1943, Einstein, in conversation with biographer William Hermann, concerning what is real and exists versus what is but mental constructs, stated the following: [2]

Nature doesn’t know chance, it operates on mathematical principles. As I have said so many times, God doesn’t play dice with the world.”




Note the rendition: God is also white European male look alike, just a little bit bigger. Therefore it is the White European Male who determines the concepts of perfection and what is Godly and what is not and even if there is a God.

Those who have studied the Kolmogorov Complexity Theory, could rebuttal:

ONLY God can throw a dice!

To build a machine to throw a random dice or software algorithm to generate random number sequences is indeed an impossibly hard task, and indeed beyond our known engineering capabilities and theoretical understandings.

Random Mutations  or Natural Selection are  traditionally key proofs for lack of God in nature, since obviously the observed underlying processes of nature are Randomized.

However one understands that it is impossible for electro-mechanical machines designed by a human mind, without tapping into the surrounding entropy, to algorithmically generate Random systems, this Rahi (Author) extends the concept that:

“ONLY God can role a dice”

i.e. create Randoms systems.

Therefore Randomness or being non-deterministic is actually Divine, it is the artifact of a Super Being’s doings, not of a human endeavour! Therefore Random Mutations or Natural Selections are something of God’s doing, indicating the performance of a super-task by a super-being .

In 1994, Stephen Hawking, during a debate with Roger Penrose, at the Isaac Newton Institute for Mathematical Sciences, University of Cambridge, about whether or not Einstein was wrong in his God does not throw dice statement, gave his opinion that:

“Consideration of black holes suggests, not only that God does play dice, but that he sometimes confuses us by throwing them where they can’t be seen.”





These are the weaknesses of thoughts in our Western education:

  1. Random systems are imperfect
  2. Deterministic systems are perfect and God only makes Deterministic systems or infer there is no God!
  3. Random systems are subject to probabilities and statistics, thus afar from God
  4. Random systems are chaotic, God and Chaos cannot mix

Remark 1: Random systems do not require a priori probabilities per Kolmogorov Complexity. The latter is an achievement in understanding Random systems free of any probability measures.

Remark 2: Chaotic system could rise from deterministic system, not all Chaotic systems are Random.

Randomness the foundation of Water-based life:

The Random jitter of water molecules in the cells of all living beings is the key source of molecular motility and energy. There is no water-based life unless there is Randomness of water molecules. The Perfectness of life has foundation on Randomness.

Randomness the foundation of Neuronal-mind:

Neuronal Noise  is the very foundation of our molecular minds. The operations of our minds are not possible unless upon the Random foundation of Neuronal signals.



Randomness is the endeavour of Super Being performing Super-Tasks.


© 2016-2002,  Dara O Shayda


رود,مريد,مراد: Wanting, Wanter, Wanted

Lisan Al-Arab

Ibn Manzour

Ra-Wa-Da: verb for seeking, as in someone sent forward to seek something for his or her own folk e.g. scouting for pastures.
لسان العرب
ابن منظور
الرَّوْدُ: مصدر فعل الرائد، والرائد: الذي يُرْسَل في التماس النُّجْعَة وطلب الكلإِ، والجمع رُوَّاد مثل زائر وزُوَّار. وفي حديث عليّ، عليه السلام، في صفة الصحابة، رضوان الله عليهم أَجمعين: يدخلون رُوَّاداً ويخرجون أَدلة أَي يدخلون طالبين للعلم ملتمسين للحلم من عنده ويخرجون أَدلة هُداة للناس. وأَصل الرائد الذي يتقدّم القوم يُبْصِر لهم الكلأَ ومساقط الغيث؛ ومنه حديث الحجاج في صفة الغيث: وسمعت الرُّوَّاد يدعون إِلى ديارتها أَي تطلب الناس إِليها، وفي حديث وفد عبد القيس: إِنَّا قوم رادَةٌ؛ وهو جمع رائد كحاكة وحائك، أَي نرود الخير والدين لأَهلنا




Add to this “seeking” components of friendship and patronage.
مفردات ألفاظ القرآن.- للأصفهاني
كتاب الراء
-الرود: التردد في طلب الشيء برفق، يقال: راد وارتاد، ومنه: الرائد، لطالب الكلإ، وراد الإبل في طلب الكلإ، وباعتبار الرفق قيل: رادت الإبل في مشيها ترود رودانا، ومنه بني المرود. وأرود يرود: إذا رفق، ومنه بني رويد


This word applies to Allah and to human kind, with different connotations:

In case of Allah it has the meaning of “will” and “volition”, Allah wanting something to be certain ways and wanting it not to be certain other ways:


2:185. Allah wills that you shall have ease, and does not will you to suffer hardship

يريد الله بكم اليسر ولا يريد بكم العسر


33:17. Say: “Who is there that could keep you away from God if it be ITs/His will to harm you, or if it be ITs/His will to show you mercy?”

إن أراد بكم سوءا أو أراد بكم رحمة

For people to mean pining and yearning:

3:145. And if one desires the rewards of this world, We shall grant him thereof; and if one desires the rewards of the life to come, We shall grant him thereof;

وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ نُؤْتِهِ مِنْهَا

In the context of Qur’an this word always appeared as verb.

In terminologies of Sufis this word appears as verbal noun as well, and does so in two versions:


Murid: Wanter seeker wanting seeking Allah.


Murad: Wanted i.e. wanted drawn and chosen to be loved  by Allah.

The origin in the Qur’an:

42:13. Allah draws unto ITself/Himself who IT/He wills, and guides unto ITself/Himself anyone who turns unto IT/Him.

اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاء وَيَهْدِي إِلَيْهِ مَن يُنِيبُ

لسان العرب
ابن منظور
وقوله: وكذلك يَجْتَبِيك ربك؛ قال الزجاج: معناه وكذلك يختارك ويصطفيك، وهو مشتق من جبيت الشيءَ إذا خلصته لنفسك، ومنه: جبيت الماء في الحوض. قال الأَزهري: وجِبايةُ الخراج جمعه وتحصيله مأْخوذ من هذا

Murid is seeking by personal volition, Murad is sought, Murid is a wanter, Murad is wanted, Murid is a lover, Murad is a beloved.

Imagine Murid as iron, fashioned into an arrow or projectile or rocket or vehicle  to willfully cast and roam around to seek and scout and find.

Imagine Murad also as iron, not fashioned into any form, yet drawn by a magnet, completely free of control of where it is pulled towards.

Imagine the engineer or the designer who shapes the iron (Murid) into a projectile or a vehicle i.e. a teacher or mentor or Sheikh. To design and guide to a purposeful destination, zigzagging meandering.

Imagine Murad as unformed unattended to and yet moving towards the source of the magnetic force, with most precise accuracy.

Imagine Murid reaching the desired destination and all is done and over with. No residue.

Imagine Murad reaching the source of the magnetic force, and thus magnetized itself, and all that  comes close  to Murad , in lesser force, also magnetized, and those who come close to them in turn, lesser and lesser, magnetized to pull others, even long after Murad is gone!

This residue left by Murad is Ka:


Irfan1: Ka


Za-Li-Ka: Za is the single letter meaning ‘this’ and ‘Li’ extends the reach of ‘this’ to a farther distance i.e. ‘that over there’ and Ka (you) for Muhammad peace be upon him. This is the Prophetic Presence of Muhammad, not his biological presence, he is within the state of Insan Kamil (Perfected Eye) and stares from there (Malakut the realm of spirits) to here (Mulk the corporeal realm) to see that either Allah or humanity or both are witness over the incredible gifts and generosity of Allah…


Lisanul Arab 

Ibn Manzour Afriqi

If you decide to address someone you say so by the usage of Ka in any of the following varieties:
1.    Ti-I-Ka: Ti (This female target) I (Near) Ka (for/regarding/referencing/addressing you)
2.    Ti-L-Ka: Ti (This female target) L (Far) Ka (you)
3.    Ta-Alif-Ka: Ta (This female target?) Alif (Near?) Ka (you)
4.    Ta-L-Ka: Ta (This male target?) L (Far) ka (you)
5.    Ta-Ni-Ka: Ta (This-two target) Ni (?) Ka (you)
6.    Ta-Na-Ka: Ta (This-two target) Na (?) Ka (you)
7.    ‘U-La-‘I-Ka: ‘U (Those plural target) La (?) ‘I (?) Ka (you)
8.    ‘U-La-Ka: ‘U (Those plural target) La (?) Ka (you)
9.    ‘U-La-Li-Ka: ‘U (Those plural target) La (?) Li (Far) Ka (you)

Ka (‘K’ sound in Arabic) addresses a male Ka (K as in cat) or female Ki (K as in kit). The prefix before Ka e.g. Ti or Ta specifies the gender of the target or ‘U specifying the plural attribute of the target. (Dara: The ‘L’ sounds deal with the field of targeting i.e. near or far)

لسان العرب  ابن منظور
فإِن خاطَبْتَ جئتَ بالكاف فقلت تِيكَ وتِلْكَ وتاكَ وتَلْكَ، بفتح التاء، وهي لغة رديئةٌ، وللتثنية تانِكَ وتانِّكَ، بالتشديد، والجمع أُولَئِكَ وأُولاكَ وأُولالِكَ، فالكاف لمن تخاطبه في التذكير والتأْنيث والتثنية والجمع، وما قَبْلَ الكافِ لمن تُشِيرُ إِليه في التذكير والتأْنيث والتثنية والجمع،


Ka (‘K’ sound in Arabic) is a Harf (Alphabetized Divine Word), indeed a prehension, prehending the actual existence of an entity in Qidam (Space of all Actualities) i.e. prehending the Primordia of some object in this potential world.

In this potential world we deal with the potentialities of an entity, however we are able to prehend the Primordia of an entity in Qidam in its actualized existence free of all potentialities.

The Subjective-form of this prehension is felt as a Presence i.e. we feel something exists, kind of close by, though we may not have the ability to see the entity or observe the entity with any instrumentation but within us there is a strong feeling of that object being near though out of sight.

Divine Origins
Ka is originally attributed to Allah: Allahumma (O our Lord) La (For) Ka (You) Al-Hamdu (All Perpetual Praise) or Labbay (I am ready to serve/comply) Ka (You).


كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الثاني >> الفصل السادس في جوامع الأدعية
3653- اللهم لك الحمد شكرا ولك المن فضلا.
(طب ك عن كعب بن عجرة).


زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف اللام
2387- لبيك اللهم لبيك إنما الخير خير الآخرة.

As with the other personal pronouns, Allah endowed the humanity with the gift of these personal pronouns—in infinitely vitiated forms—so that we are able to communicate with Allah and using the same verbiage to communicate with other humans.

Here again, although we cannot behold Allah, yet we are fully able to feel the subjective-form of our prehension of Allah’s existence in Qidam (Space of all Actualities) i.e. the Divine Presence.

 Irfan2: Seeking no highness over people
 The most important principle for being a Murid, the most obvious attribute of being a Murad, is “lack of seeking” control over people, subjugating them, taking their lands and properties and assuming nobility over them, no lesser controlling their minds!
28:38.  That realm in the hereafter Ka (for you Muhammad), 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

Note usage of Ka, this verse carries the residual presence of Murad (Beloved-ness) of Muhammad to this date, to the end of this world, though his biological body gone, his presence is felt, like the pull of the original magnet is felt through consecutive magnetizations:

21:107. And [thus, O Prophet,] We have sent Ka (you) as [an evidence of Our] grace towards all the worlds.

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ

And this Presence carries an Irfan: Do not seek highness over people if you are to become Murad, while your Self carried to the other realm of spirits.


© 2016-2002,  Dara O Shayda

Ishara: Death



See Also:


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



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
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:



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

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

A: Lack of knowledge:

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

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

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

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








النَّفْس: Nafs (Self)

النَّفْس: Nafs (Self)





لسان العرب
والعرب قد تجعل النَّفْس التي يكون بها التمييز نَفْسَيْن،
وذلك أَن النَّفْس قد تأْمره بالشيء وتنهى عنه

Lisan Al-Arab

Ibn Manzour

Arab calls an entity by which two things are discerned Al-Nafs, for example what inclines a man towards good as opposed to foul i.e. discerns between good and bad.

Remark 1: This Rahi (Author) considers “entity by which” as “structure” i.e. a similarity between objects (spaces) which does similar actions or has similar attributes or behaves similarly.

This structure of Nafs is ubiquitous within every human being, quite similar in operations and attributes regardless of the person’s race or culture or religion.

This structure of Nafs is not limited to discernment between good and evil, but discerning between one’s own Self and others i.e. knowing cognizing that I am not you and you are not me; this discernment is exclusively possible by the instrumentation of this fantastic structure of Nafs. Else we could not find each other as different beings, as winds and eddies have no firm boundaries, as we were in the realm of Spirits wherein we could not be told apart.

Allah innovated most novel innovation called Nafs, a structure (similarity) endued in every human being, so otherwise entangled wind-like spirits could be discerned in the life on this planet:

Wa (Emergent) Nafs (Self) and how (amazingly) she was Sawwa (Engineered to Perfection)

وَنَفْسٍ وَمَا سَوَّاهَا


Structured for the purpose of discernment:

91:8 and how she (Nafs) was imbued with moral failings as well as with piety!

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا


This structure much larger than our cosmos! What we feel of our Nafs (Self) is a tiny fragment of the whole structure.

In Qidam (Infinitely Past) we all were like unto  eddies or currents namely spirits, those who loved one another intertwined versus disliked and repelled, and yet therein I could not say “I” and you could not say “you”.



Nafs could be modeled as a Capsule, discerning two regions namely interior vs. exterior.

Inside this Capsule placed your person, outside placed other than you.


33:37. And what you (Muhammad) concealed within your Nafs (Self)

وَتُخْفِي فِي نَفْسِكَ


7:205. And remember your Lord within your Nafs (Self)

وَاذْكُر رَّبَّكَ فِي نَفْسِكَ


20:67 and in his Nafs (Self) Moses became apprehensive.

فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى


This model extends to Allah as well having a Nafs (Self):

5:116. You know all that is within my (Jesus) Nafs (Self), whereas I know not what is in Your (Allah’s) Nafs(Self).

تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ


Furthermore the above verses indicate that this Nafs (Self) encapsulates to conceal as well. Therefore the said Capsule of Nafs (Self) has multiple purposes or you might say components.



This Rahi (Author) ensembles the different derivations of the same word to render images and to form feelings within the modern English reader as were conjured within the ancient Arab when such words as Nafs were uttered.




Discerning between two entities.




To have something with one’s Self e.g. within my Self (Nafs) find many questions, I have no knowledge what is with Allah (Allah’s Self Nafs).

5:116. You know all that is within my (Jesus) Nafs (Self), whereas I know not what is in Your (Allah( Nafs(Self).

تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ




An entity individuates by means of becoming extraordinary priceless and perfected. Allah did not individuate these Selves as discernible entities unless they are, each, in most perfect and distinctly exotic forms.
لسان العرب
هو من المُنافَسَة الرغبة في الشيء والانفرادية، وهو من الشيء النَّفِيسِ الجيد في نوعه




There is no Nafs (Individuated Self) that is begotten (Manfus) except her place in Garden and Fire is pre-written, said the Prophet peace be upon him.

لسان العرب

والمَنْفُوس: المولود. وفي الحديث: ما من نَفْسٍ مَنْفُوسَةٍ إِلا وقد كُتِبَ مكانها من الجنة والنار،
ثعلب: نُفِسَتْ ولداً على فعل المفعول. وورِثَ فلان هذا المالَ في بطن أُمه قبل أَن يُنْفَس أَي يولد.


Begotten as in born from another another Nafs (Self) while maintaining the connection:

لسان العرب

، قال: وسميت النَّفْسُ نَفْساً لتولّد النَّفَسِ منها واتصاله بها،


This opens horizons for new thoughts:

Nafs (Self) as a complex multi-cellular structure which encapsulates and She begets and begotten.



Nafs gendered as female for the said structure that discerns between two entities, Nafs gendered as male to indicate human being or group of humans:

لسان العرب

وقالوا ثلاثة أَنْفُس يُذكِّرونه لأَن النَّفْس عندهم إنسان فهم يريدون به الإِنسان،


In the language of Arab the nouns and verbs are gendered i.e. shortest form of a noun or a verb is called Male and the Female the longer form of the noun or verb with suffix of Ta-Ha


or Ha


Remark 2:This terminology of male vs. female noun and verb configurations have nothing to with sexual organ nor reproductive physiology. It does not indicate power and authority in case of male and weakness and inferiority in case of female (as propagated by the Arab male).

Shortest form in terms of number of letters is male gendered, and longer forms female.

So Ruh (Soul, Spirit) is Male gendered and annexed to it the Nafs (Self) for discernment which is gendered as female, since it is the longer form due to the annexation. See Also:

However if Nafs is male gendered then it refers to human being.


Nearby Respiration



Imagine being in a dark room, Nafas (Respiration) of another Nafs is felt while she could not be seen, yet we sense the breathing and we feel she is there quite close.

If applied to Allah indicates removal of hardship by means of the Nearness of Allah’s Divine Nafs (Self).


لسان العرب

وقوله في الحديث: بُعِثْتُ في نَفَس الساعة أَي بُعِثْتُ وقد حان قيامُها وقَرُبَ إِلا أَن اللَّه أَخرها قليلاً فبعثني في ذلك النَّفَس، وأَطلق النَّفَس على القرب، وقيل: معناه أَنه جعل للساعة نَفَساً كَنَفَس الإِنسان، أَراد: إِني بعثت في وقت قريب منها، أَحُس فيه بنَفَسِها كما يَحُس بنَفَس الإِنسان إذا قرب منه، يعني بعثت في وقتٍ بانَتْ أَشراطُها فيه وظهرت علاماتها؛ ويروى: في نَسَمِ الساعة، وسيأْتي ذكره والمُتَنَفِّس: ذو النَّفَس.


From this terminology came Nafas Rahmani or Rahman’s Respiration which indicates wind-like or something flow-like on this planet that removes the hardship from people and provides them with relief.


لسان العرب

والنَّفَس: الفَرَج من الكرب. وفي الحديث: لا تسبُّوا الريح فإِنها من نَفَس الرحمن، يريد أَنه بها يُفرِّج الكربَ ويُنشِئ السحابَ ويَنشر الغيث ويُذْهب الجدبَ، وقيل: معناه أَي مما يوسع بها على الناس، وفي الحديث: أَنه، صلى اللَّه عليه وسلم، قال: أَجد نَفَس ربكم من قِبَلِ اليمن، وفي رواية: أَجد نَفَس الرحمن؛ يقال إِنه عنى بذلك الأَنصار لأَن اللَّه عز وجل نَفَّس الكربَ عن المؤمنين بهم، وهم يَمانُونَ لأَنهم من الأَزد، ونَصَرهم بهم وأَيدهم برجالهم، وهو مستعار من نَفَس الهواء الذي يَرُده التَّنَفُّس إِلى الجوف فيبرد من حرارته ويُعَدِّلُها، أَو من نَفَس الريح الذي يَتَنَسَّمُه فيَسْتَرْوِح إِليه، أَو من نفَس الروضة وهو طِيب روائحها فينفرج به عنه،


Ishara (Vectorial Pointing)

Molecular Self(Membrane Capsule): Liposome

A liposome is an artificially-prepared spherical vesicle composed of a lamellar phase lipid bilayer. The liposome can be used as a vehicle for administration of nutrients and pharmaceutical drugs.

A liposome encapsulates a region of aqueous solution inside a hydrophobic membrane; dissolved hydrophilic solutes cannot readily pass through the lipids. Hydrophobic chemicals can be dissolved into the membrane, and in this way liposome can carry both hydrophobic molecules and hydrophilic molecules. To deliver the molecules to sites of action, the lipid bilayer can fuse with other bilayers such as the cell membrane, thus delivering the liposome contents. By making liposomes in a solution of DNA or drugs (which would normally be unable to diffuse through the membrane) they can be (indiscriminately) delivered past the lipid bilayer. A liposome does not necessarily have lipophobic contents, such as water, although it usually does.

Clear partition of interior vs. exterior:



Q: Are there any examples of entities without Self?



Many Physics experiments fail to identify the individual electrons i.e. there is no way to fix one electron and tell it apart from all other. In cases that is possible the original system ceases. Therefore there is indication that Electrons might not have the concept of the Self as we do and understand.



Clouds are incredibly large entities teeming with microbial life and operations. It is now suspected that these microbial forms operate as  a collective to cause rain or snow or hail, or to stop such nucleation of the water vapor, while they transport themselves to the crust of the earth and ride upwards back to the cloud.

This life-form of the Cloud stretches many thousands of kilometers and yet difficult to say where it starts and where it ends, what is a sub-part, which part is this cloud and which part is another cloud.

This Rahi (Author) calls these clouds as Dis-Organisms!

Organism is compact with well-known boundaries of its being, Dis-Organism is as alive though non-compact i.e. has no discernible boundaries for being.

Therefore we model clouds as Dis-Orgnismans without Nafs (Self).


© 2016-2002,  Dara O Shayda

Mu’min vs. Muslim


49:14 THE BEDOUIN say, “We have attained to faith (Mu’min).” Say [unto them, O Muhammad]: “You have not [yet] attained to faith (not Mu’min); you should [rather] say, ‘We have [outwardly] surrendered (Muslim)’ – for [true] faith has not yet entered your hearts…

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ وَإِن تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُم مِّنْ أَعْمَالِكُمْ شَيْئًا إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

The words Muslim and Mu’min are differentiated in Qur’an and by the Prophet’s sayings, these are different people with different definitions and virtues, different ranks:

33:35 VERILY, for all men and women who have sur­rendered themselves unto God (Muslims), and all believing men and believing women (Mu’min)…

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا


Muslim is whom other Muslims are at peace with his tongue and his hand (deeds), and Mu’min (Safe Trustworthy) is whom all people’s blood and belongings  are safe from, said the Prophet.
الجامع الصغير. – لجلال الدين السيوطي
المجلد السادس >> فصل: في المحلى بأل من حرف الميم

المسلم من سلم المسلمون من لسانه ويده، والمؤمن من أمنه الناس على دمائهم وأموالهم
التخريج (مفصلا): أحمد في مسنده والترمذي والنسائي والحاكم في المستدرك وابن حبان في صحيحه عن أبي هريرة، الطبراني في الكبير عن واثلة
تصحيح السيوطي: صحيح

There are two Darajat (Gradations) of safety provided by the followers of Muhammad peace be upon him, lower level with Muslim and higher with Mu’min (Safe Trustworthy).

Mu’min is a noun derived from the verb Amana or safeguarded or kept safe. Mu’min is a believer in Allah, with him or her people find safety and security for their lives and belongings.

Mu’min is not a man with beard nor a women with head cover.

Muslim is a lower gradation of safety, he or she provides safety for other Muslims from his or her words and his or her dealings e.g. does not use harsh angry language and does not steal or fornicates or usurps.

Q: What are the origins of the word Mu’min?

A: Al-Mu’min is one of the Divine Names and Attributes of Allah i.e. the Giver of Safety.

لسان العرب

المُؤْمِنُ في صفة الله الذي آمَنَ الخلقَ من ظُلْمِه، وقيل: المُؤْمن الذي آمَنَ أَوْلياءَ عذابَه

Mu’min is not the English language equivalent of the word “believer” in Christianity and Judaism, Mu’min means the person who was entrusted to carry certain knowledge i.e. profess the existence of Allah and the beings from the spiritual world; in other words Mu’min is a sanctuary to safekeep such knowledges within his or her own person and safeguard for those around, while keeping the people and their blood and belongings away from his or her reach to usurp.

This form of safety is called Iman, in the language of Qur’an and it has Darajat (Gradations):

Iman has seventy or so branches: The most important the saying “No deity other than Allah” and the least the removal of harmful things from the roads.
الجامع الصغير – لجلال الدين السيوطي
المجلد الثالث >> فصل: في المحلى بأل من حرف الألف

الإيمان بضع وسبعون شعبة: فأفضلها قول لا إله إلا الله، وأدناها إماطة الأذى عن الطريق، والحياء شعبة من الإيمان
التخريج (مفصلا): صحيح مسلم وأبو داود والنسائي وابن ماجة عن أبي هريرة

A Mu’min removing trash and harmful things from the walkways provides a measure of safety for people, and that is a part of his or her Iman as opposed to fetishes turned into religious symbols e.g. beards and scarves.

Almost all commandments in Qur’an are issued to the Mu’min, male or  female, and not to Muslims directly, following a few samples:


Order of Jihad is to the Mu’min not to Muslim:
4:94 [Hence,] O you who have attained to faith (Mu’min), when you go forth [to war] in God’s cause,

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ

5:35 O YOU who have attained to faith (Mu’min)! Remain conscious of God, and seek to come closer unto Him, and strive hard (Jihad)  in His cause, so that you might attain to a happy state.

يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

Again keep trustworthy in presence of Allah for the prophets and for the people, not to betray for Allah hates the betrayers:

8:27 [Hence,] O you who have attained to faith (Mu’min), do not be false to God and the Apostle, and do not knowingly be false to the trust that has been reposed in you;

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَخُونُواْ اللّهَ وَالرَّسُولَ وَتَخُونُواْ أَمَانَاتِكُمْ وَأَنتُمْ تَعْلَمُونَ

Any sins might be attributed to  a Mu’min except lying and betraying said the Prophet.

معجم الطبراني الكبير – للإمام الطبراني

باب الظاء >> عبد الله بن مسعود الهذلي >> باب

حدثنا علي بن عبد العزيز ثنا أبو نعيم ثنا سفيان عن منصور عن مالك بن الحارث عن عبد الرحمن بن يزيد عن عبد الله قال كل الخلال يطوي عليها المؤمن إلا الخيانة والكذب


For all these matters the Prophet ordered spread of Salaam (standing phrase: Peace be with you) amongst the Muslims to psychologically condition them to provide safety for other Muslims. Lowest levels of safety at that declaration, but when you read Salaam to someone, you are assuring him that he is safe from your words and your hand. If you cannot provide such measures of safety then stay silent and do not fake this declaration.
زيادة الجامع الصغير، والدرر المنتثرة – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الهمزة

إذا لقي الرجل أخاه المسلم فليقل: السلام عليكم ورحمة الله.
(ت) عن رجل من الصحابة


Tha’lab said: Mu’min is by the heart, Muslim upon the tongue.
لسان العرب

قال ثعلب: المؤمِنُ بالقلب والمُسلِمُ باللسان

Many generations of Muslims come to pass to bear fruits of Iman in unborn Mu’mins, near or far future. People do not become Mu’min overnight, it did not even happen with the Prophet peace be upon him, he worked hard with his people to produce a small nucleus of Mumins (First thirteen years of Makkan period). Nations as a whole might strive hard and long to give birth to a Mu’min.

Mumin subsists solely upon Allah and yearns nothing of the people, while Muslim has relationships with people and thus expectations and yearnings from people while does also rely on Allah. This is their major difference, hence a large gap.

So Muslim might struggle to make people safe from his evil, but Mu’min is at a statioinary Maqam (Rank) which people find safety with him.

This Rahi (Author) found many instances of ancient Muslims’ writings who were not able to and refused to call themselves a Mu’min, and that word was reserved for special very few, and they all considered themselves as Muslims i.e. at lower ranks. Some said to call one’s Self Mu’min is an arrogant conduct!


© 2016-2002,  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



Anthropomorphism: Whisperer’s response

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

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

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

My meaning was:

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

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



Anthropomorphism: The other way around

Grant wrote:

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

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

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

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

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