Grammar States

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Source: http://www.untiredwithloving.org/grammar_states.html

Allegro
1.  I’rāb (Auditory Love) & Mu’rab (Auditory Beloved) 
2.  Tertiary States and Phonemes (Sounds)
The Role of Enhanced Breathing Control
Speech Phones are a Replication Code
3.  Haraka (Oral Movement)
         State of Raf’ (Elevation)
State of Jarr (Being Tugged)
State of Nasb (Outer-Boundary)
4.  Mubtada (Beginn ing) & Khabar (Information)
5.  Why were Hamza, Ya, Ta and Nun prefixed to the present/future verbs?
David’s Divine Oboe
The Musical Primate
6.  Why is the past tense verb based upon Haraka (Oral Movement)?
7.  Why are the past tense verbs based upon the Haraka (Oral Movement) of Fat-ha (‘a’ as in ‘cat’)?
8.  Examples:
1:1-4
57:1
57:4
See Also:
Full Text of Asrar Al-Arabia (Secrets of Arabic) by Al-Anbari
http://www.untiredwithloving.org/secrets_arabic1.html
http://www.untiredwithloving.org/secrets_arabic2.html
http://www.untiredwithloving.org/secrets_arabic3.html 

Allegro

When a man loves his woman or a father is in love with his child, upon their sorrowful departure the recordings of their voices serve him as acoustic beloveds as though they were fashioned again alive, but this time they are made up of sounds and words, instead of flesh and limbs!

Their sounds echo within his ears, neurologically pulsed within the motor centres of his brain, when suddenly his arms motion with warmth to embrace a long gone beloved, and yet it is an acoustic beloved more loved and yearned for than the first biological one! A beloved made up of waves of air and yet more concrete than the one made from flesh!

Just the same, every member of human-kind saw the Lord of The Multiverse and now infinite time intervals have gone by and we have not seen a trace of That Divine Beauty, but upon hearing the Inflections at the very end of the Divine Words, a Divine Beloved is sculpted from the sounds and words, a beloved more loved than any other we can fathom, present and ready to be loved forever, ceaselessly, and for every member of our kind indiscriminately.

Azizam (My dearest) listen intently to the ‘o’ sound at the of the words Al-HayyO Al-QayyumO [3:2] when an ever-living immovable unwavering Beloved appears, to your right and to your left, and for as long as the ending ‘o’ sounds are echoing in your ears that ever-living is with you uninterruptedly.

And upon your own reciting of these Divine Inflections all that you are evanesces and your Oral Movements, a creature in and of itself, voyages speedily into a far away universe, like unto the waves of air travelling the atmosphere of earth, you that is no longer you will wave through the Divine Atmosphere of Ever-living Ever-hearing, while the muscle and cartilage and bone are left here to wither upon this earth.

1.  I’rāb (Auditory Love) & Mu’rab (Auditory Beloved)

When Moses was chasing after the source of the light in the desert night, the burning bush, he heard sounds that inescapably made him fall in love with someONE out of sight, a maddening feral love that robbed his mind of all speech except the articulation: ‘Let me look at You!’ [7:143] (when in the mountain).

وَلَمَّا جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ

In the language of the Arab ‘Desinential Inflections’ (I’rab) are the sounds at the end of the words, which change according to tense and case. These sounds are:

1.    Prelinguistic
2.    Precognitive

They serve the purpose of making the words become auditory beloveds:

From ‘Secrets of Arabic’,
by Al-Anbari:

“These sounds at the end of the words are called I’rab for they are Verbal Mu’rab (Beloved), i.e. they cause the word to be loved by the listener; as the Arab says, “Woman U’rūb (From I’rab)” if she has become a beloved for her husband. Similarly Allah said: 56:37 ‘Uruban (Beloved (by nature)), i.e. beloveds for their husbands.

عُرُبًا أَتْرَابًا

Therefore what makes a speech become a Mu’rab (Auditory Beloved) for the listener is called I’rab (Auditory Love).”

Azizat (Your Dearest Beloved) added inflections at the end of the Divine Words, so that even if Azizam (you my dearest) did not understand the meanings, you could still hear the sound of the Divine Love and move towards ITs direction, hence the sounds are precognitive. And again Zibāy-e Āsemāni (That Cosmic Beauty) added the inflections so that even the newborn is able to receive ITs love and blessings, hence the sounds are prelinguistic.  And finally when you go to the grave of someone whom you loved so much, s/he hears these inflections as a sent-love from you.

Listen! These inflections are placed there to give you word-less (Prelinguistic) love for a Divine Beloved above and beyond all intellects, hence precognitive loving vis-à-vis prelinguistic phonemes.

2.  Tertiary States and Phonemes

There are four states for the nouns and verbs in the language of the Arab:

1.    Raf’: ‘o’ sound, as in ‘or’.
2.    Nasb: ‘a’ sound, as in ‘cat’.
3.    Jarr: ‘i’ sound, as in ‘bit’.
4.    Jazm: Soundless.

Without a thorough understanding of these states all attempts to learn the language of the Arab are obstructed.

Unbeknownst to most, these states carry important quanta of Spiritual Knowledge, without cognizance of which the reading of the Divine Words avails but little.

Note: Only the first three have phonemes associated with them, Jazm is soundless. So we might call these the tertiary states.

3. Haraka (Oral Movement)

Haraka means motion; in the case of the grammar it means the sound-producing movements of the mouth, tongue, throat and other surrounding tissues (upper torso, e.g. lungs).

There are three Haraka (Oral Movement) associated with the language of the Arab:

1.    Fat-ha, this the ‘a’ sound, as in ‘cat’; it is obtained when the mouth is open and the tongue and the lips kept still; just like when the doctor pushes your tongue down and says ‘say Ahhh’ and the only sound you can make is this ‘a’, try to say ‘o’ or ‘i’ you can’t.
2.    Kasra, this is the ‘i’ sound, as in ‘bit’; it is obtained when the mouth is open and the tongue is allowed to move but the lips are still and uncurled.
3.    Dhamma, this is the ‘o’ sound, as in ‘or’; it is obtained when the mouth is open and the tongue is allowed to move and the lips are allowed to move, e.g. curled in an ‘o’ shape.

In terms of the complexity of the motions of the mouth-throat area tissues, there is monotonic increase in the complexity of the tissue movement from #1 to #3:

These seemingly simple motions of the lips and tongue, and seemingly obvious and meaningless sounds, are indeed generated by one of the most marvelous molecular inventions, an add-on in humans that the apes and other primates are missing. The purpose of a complete overhaul of human respiratory system and its underlying neural complexity is exclusively for the sake of  prolonged speech:

The Evolution of Human Speech: The Role of Enhanced Breathing Control
ANN M. MACLARNON AND GWEN P. HEWITT
School of Life Sciences, Roehampton Institute London

“Based on previously published analyses, these results
demonstrate that there was an increase in thoracic innervation during
human evolution. Possible explanations for this increase include postural
control for bipedalism, increased difficulty of parturition, respiration for
endurance running, an aquatic phase, and choking avoidance. These can all
be ruled out, either because of their evolutionary timing, or because they are
insufficiently demanding neurologically. The remaining possible functional
cause is increased control of breathing for speech.

The main muscles involved in the fine control of human speech breathing
are the intercostals and a set of abdominal muscles which are all thoracically
innervated. Modifications to quiet breathing are essential for modern human
speech, enabling the production of long phrases on single expirations punctuated
with quick inspirations at meaningful linguistic breaks. Other linguistically
important features affected by variation in subglottal air pressure
include emphasis of particular sound units, and control of pitch and intonation.
Subtle, complex muscle movements, integrated with cognitive factors,
are involved. The vocalizations of nonhuman primates involve markedly less
respiratory control.

Without sophisticated breath control, early hominids would only have been
capable of short, unmodulated utterances, like those of extant nonhuman
primates. Fine respiratory control, a necessary component for fully modern
language, evolved sometime between 1.6 Mya and 100,000 ya.”

Source: Am J Phys Anthropol 109:341–363, 1999.

The following research establishes that the Phones must be encoded with their articulation as opposed to being just sounds our brains are sensitive to. The Phones are then decoded and one of the pieces of information within them is how the motor area in the brain can re-enact the same spoken sound vis-à-vis the oral motions. Take the concept one step further: Indeed these Phones are also encoded with units of spiritual cognizance which allow the listener to articulate i.e. encode spiritual entities within or feel spiritual feelings otherwise unfelt:

Speech phones are a replication code
J. R. SKOYLES

“Abstract — Our ability to map sound into pronunciation — vocal imitation — is necessary for
vocabulary learning, and so the existence of language. It is also unexplained. Here I show that
speech is imitable due because of the brain’s use of the innate sensitivities of the vertebrate
auditory system for speech motor targets. Their public nature enables speech to transmit
articulation information. These units I suggest closely link with phones, the minimal unit of
speech segmentation. The conjecture that phones function as a replicative code removes five
unexplained anomalies in language science: (i) why nearly eight hundred phones exist but
any language uses only a tiny subset of them (evolutionarily this makes no sense); (ii) why
newborn infants hear phones of all languages; (iii) why animals also hear them; (iv) why the
Wernicke’s and Broca’s areas arose from homologous areas in primates which process
imitation, and why (v) in humans these areas process nonspeech imitation.

Until now, phones have been studied in terms
such as how they transcribe pronunciation, or their
contribution through a ‘motor theory of speech’ to
word identification. I review the literature related
to imitation, and propose instead that phones should
be viewed neurobiologically as the means by which
speech transmits the articulation information used
to map speech into pronunciation.

Speech needs to carry such information otherwise
the brain would find turning overheard words into
vocal movements hard, and possibly impossible. This
is particularly so since vocal imitation imposes tough
information processing constraints.

• First, it requires mapping auditory information
not only into motor movements but movements
which recognizably recreate the original
speech.
• Second, this mapping needs to be possible for an
extraordinary variety of potential articulations —
the world’s languages use phones that differ in 13
vocal tract ‘places’ (from the lips to the space
between the vocal cords, the glottis) and do so
through no less than 11 types of movements
(nasals to lateral clicks).
• Third, on top of this variety of phones potentially
needing to be imitated, infants (who must imitate
to learn new vocabulary) face the problem that
they must copy movements made by adults with
very different shaped and sized vocal apparatuses.”

Source: Medical Hypotheses (1998) 50, 167-173
© Harcourt Brace & Co. Ltd 1998

State of Raf’ (Elevation)

Translated from ‘Lisanul Arab’,
by Ibn Manzour Afriqi:

Raf’

“One of the Divine Names of Allah: Al-Rāfi’ who elevates the believers with happiness and elevates ITs Aulia (Close Friends) with Qurb (Divine Nearness):

58:11 Allah will rise up, to ranks, those of you who believe and who have been granted (Divine) Knowledge

Raf’ is the opposite of fixing or attaching something. It is also the opposite of Khafdh (Lowering),  for all applications of the concepts of lowering or lessening.

Raf’ in ‘I’rab (Science of Inflection) is the Dhamma (‘o’ sound) appended to nouns and verbs. It differs with (opposes) the grammatical states Jarr (Suffix ‘i’ sound, Kasra) and Nasb (Suffix ‘a’ sound, Fat-ha); Mubtada’ (The Beginning) elevates the Khabar (Information) and vice versa, for they help with each other’s elevation.”

Dara: Accumulation of Ilm (Divine Knowledge) or access to inmost inert concealed Ma’refa (Unlearned Knowledge) or prehension of Tauhid (Divine Oneness) glides the servant upwards towards Allah, sometimes with the feeling of felicity and sometimes with the feeling of closeness. The proper way to say this is: Allah makes them glide upwards. The more the servant is lowly, i.e. tied to daily life and personal gains and desires, the more the gliding is hampered.

Note: States of Jarr and Nasb (see below) are all about connections and boundaries while the state of Raf’ is about breaking all connections and trespassing beyond all boundaries.

Dara:  It seems that the icon for an elevator is most suited to depict the state of Raf’ (Elevation). Mind you the elevation has gradations and each gradation is a universe all to itself, like the floor-levels of a building, each a space all to itself.

Al-Rahman-u: Dhamma (‘o’ sound at the end of the Rahman) places the Divine Name into the state of Raf’ (Elevation). We can view the concept of elevation in a myriad of ways: Rahman requires complexity of knowledge(s) and cognizance(s) to be attained just as a lofty entity requires gliding if it is to be reached; all else in creation (as the Surah indicates) are mere substances making up the very elevation and gliding necessary to reach Rahman; all we are and all we see around us are nothing but mere steps of elevations for a terrific cosmic glide towards the Rahman; The ‘o’ phoneme at the end of the Rahman  is indicative of the immense quantities of complexity required to reach to this lofty state of the Divine Presence; the lips are to be curled, single expiration is passed from the Fat-ha (‘a’ sound as in ‘cat’) of Al- (the) to the final Dhamma (‘o’ sound) in order to articulate Al-Rahman-u, from the gut muscles to the entire thoracic region via the larynx and pharynx up to the deepest of our cognitive faculties are synchronized and orchestrated to produced the prolonged sound of ‘o’ at the end of the Rahman; now imagine if you continued to expirate the ending ‘o’ sound, that symbolizes the complexities required to form the continuum around us (and within us), from time to space to matter to all that we can observe and the unobservable(s), for all entities to continue being or transporting from one state to another, a Divinely exotic energy-form Mumāsika (from Yumsikuhunna in 67:19) is required that fuels the continuity and all that which is continuous, the very source of this exotic energy-form is the ‘o’ sounding phoneme:

67:19 Do they not observe the bird (single, genus of all flying animals) above them, spreading their wings and folding them in? None can uphold them (plural, all birds) (to continue to fly for millions of years, bird after bird) except Al-Rahman-u

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَنُ

This Dhamma (‘o’ sound) is a code that is transported from the Malakut (Spiritual Realm) to this world; we hear this code as the sound ‘o’, but with this code is also carried the decoding entities that, once the human being is able to apply them, the actual knowledge behind the phoneme ‘o’ is decoded/uncovered and marvellous new insights from the other universe is rendered available in this universe in order that the human heart and mind may glide aloft and upwards.

The latter makes each human being a Divine Translator who is able to take Spiritual Knowledge and code/encode them into sounds and letters of alphabets, drawings, thoughts and emotions, software/hardware calculations and theories and so on:

2:33. (Allah) said: O Adam inform them (the angels, with information about themselves, that even they did not know!)

قَالَ يَا آَدَمُ أَنْبِئْهُمْ

All pronouns are in the state of Raf’ i.e. elevated, since they require other entities to be around endowed with cognitive faculties to form societies capable of understanding the concept of personal pronouns e.g. I, you, we, they, or he, and the latter (hu, he) introduces complexity. In 112:1 Hu/Huwa (IT, He, third person personal pronoun) is thus elevated (by virtue of it’s dhamma, ‘o’ sound) and it is also a Mubtada’ (see below). Mubtada means a (head) part of the sentence, usually the beginning, about which the rest of the sentence gives information or expresses concepts.  Similarly, in English grammar there is ‘subject’ and ‘predicate’; mubtada’ is subject, and khabar is the predicate, the information.  Here, to represent mubtada’ (beginning, subject) we have given the ideogram of a camcorder, i.e. mubtada (beginning) it is like a video source, into which the rest of the sentence feeds its Khabar (information, predicate), or in the sense that the rest of the sentence is the broadcast of the video!

In the case of 112:1 (Qul Huwa Allahu Ahad, Say IT/He is Allah, the One), the word Huwa (IT, He) is a source but has no broadcasting, in contrast to the word Allah which has information about Huwa (IT), broadcast in the form of Ahad (being one) and Samad (being the master of all) i.e. this information is broadcast optical-like Nur (Divine Light). This lack of broadcast gives this source Huwa (Mubtada’) a unique type: knowledge and cognizance of the Hu is something very special – not a public affair, but a unique gnosis only for the very gifted, who are close to Allah.

Ibn Arabi
Kitab (Book) of Alif

“For that matter, the Jews asked Muhammad, peace be upon him: Tell us the Nasab (Origin) of your Lord, therefore Allah revealed: Say Huwa (is) Allah Ahad (One) 112:1” they did not say “describe” or “characterize” indeed they asked for the Nasab (Origin).”

Therefore the ideograms above that show the camera sources and broadcasters, as a collective, are describing a Nasab (Origination) rather than providing an explanation.

State of Jarr (Being Tugged)

Jaarr & Majrur

Example:

The messenger ‘of’ Allah or ‘in’ the name of Allah or ‘by’ Allah or ‘towards’ Allah, are possible and correct sentences because Allah has allowed for an entity which we recognize in lingual and geometrical renditions, to be in relationship to Allah!  Similarly, ‘of’ in a vitiated form, e.g.“hat ‘of’ Dara”, allows for such relationships and associations between humans and other entities.

State of Nasb (Outer-Boundary)

Example:

The above concepts of boundaries and the balloon representation have been adopted from the below, the ancient writings of the Arab grammarians:

From Lisanul Arab
by Ibn Manzour Afriqi:

“Nasb is placing something some place and raising it (e.g. flag pole vertically).
Nasb is also the outer-limit or outer-boundary.
Stones placed on tops of cliffs or hills to guide by them.
Nasb of Haram, the outer-perimeter of the Haram.
Stones placed around the edge of a pool.
Visual Nasb: Something erected so it is not hidden from the viewer.”

4.  Mubtada’ (Beginning) & Khabar (Information)

Khabar (News, Information): This is usually a noun or a phrase issuing some useful information about the Mubtada’ (Beginning). In Arabic grammar, the Khabar can be omitted for a variety of purposes; the Mubtada’ (Beginning) is then left without any explanation.

Example:

1.    “Allah is our Lord”: ‘Allah’ is Mubtada’ (Beginning) and ‘our Lord’ is Khabar (News, Information).
2.    “And it is better for you that you fast” [2:184]: ‘that you fast’ is Mubtada’ (Beginning) while ‘it is better for you’ is Khabar (News, Information).

Mubtada’ primary is rendered as a blue camera, secondary a grey camera.
Khabar primary is rendered as a blue broadcast antenna, secondary a grey one.

From ‘Secrets of Arabic’,
by Al-Anbari:

“Mubtada’ is any word that has been unaffected by any grammatical operatives that could have operated on it, either by an explicit or implicit operator. Kana (‘is’ or ‘was’) and its siblings are examples of explicit operators, also Inna (Indeed, whereas, behold, verily) and its siblings and Zanan-tu (I suspected) and its siblings. Implicit operators are similar but they are omitted e.g. ‘When the sky (shall become (Yakuna)) sundered [84:1]’.

Or Mubtada’ is any word that is unaffected by any semantic operators e.g. Ha-Za (This) which is a Mubtada’ or the occurrence of a present/future verb in place of a noun, e.g. I passed by a man (who) is writing,  i.e. present continuous verb ‘is writing’ is in place of the noun ‘writer’. “

Dara: To summarize the above: Mubtada’ is the beginning of a sentence or a phrase which has no grammatical operative acting on it, hence the beginning, e.g. a doer is Mubtada’ since it does things that start the sentences or a pronoun. Mubtada’ is usually a noun about which information is transmitted within the rest of the Arabic sentence. It is always in Raf’ (Nominative) state. The Mubtada’can also be a phrase. For example, “Allah is our Lord”: ‘Allah’ is Mubtada’ (Beginning).

5.  Why were Hamza, Ya, Ta and Nun prefixed to the present/future verbs?

From ‘Secrets of Arabic’
by Al-Anbari:

“Originally these prefixes were the three Madd (Prolonging, Continuation) letters i.e. Waw, Ya and Alif”.

Dara: A Madd (Prolonging, Continuation) letter needs to be added to the beginning of a verb to make it render a prolonged or continuous action from present into future. Therefore the letters that had the Phonemes i.e. recognized minimal units of sounds, which could be uttered by the mouth region and maintain an indefinite prolonged pronunciation/exhalation were chosen for this task to represent or TAG continuity and prolongation from present into future. These prolong-able prefixed phonemes are:

1.    Waw:  (English equivalent of the English ‘double-u’ (w); It gives prolongation to the dhamma sound ‘o’.  When one Waw follows another immediately they together sound as ‘oo’ in ‘fool’. Therefore you can indefinitely prolong, via exhalation, the phoneme  ‘oooooooooooooooooooo…’
2.    Ya: (English equivalent is ‘y’, a prolongation of the sound ‘i’, kasrah phoneme)  When one Ya follows another Ya immediately they together sound as ‘ee’ in ‘eel’. Therefore you can indefinitely prolong, via exhalation, the phoneme: ‘eeeeeeeeeeeeeeeee…’
3.    Alif: When one Alif follows another Alif immediately they together sound as ‘a’ in ‘ah!’. Therefore you can indefinitely prolong, via exhalation, the phoneme: ‘aaaaaaaaaaaaaaaaa…’

Additional Concepts

1:1-4

From Treatise of Ibn Arabi
Book of Al-Jalāla (The Most Momentous)

“Allah is a negation-Kalima (Divine Word) (established) firmly within the realm of ‘Alawi (Loftiest ranking Universe), all Translations glide upwards by means of her (female pronoun referring to the Kalima)”.

By ‘negation-word’ it is meant all that we see or can touch or can think about or imagine is NOT Allah! That is the meaning of La-Sharika-La-Hu (No associate for IT/Allah).

Q: What is the ‘Translation’?
A: When we have a thought, how does it become related to Allah who has no obvious presence here? When we see a part of nature performing, e.g. internal operations of a cell or the sub-atomic structures of matter, how that is related to Allah? When we are sorrowing how does that invoke Allah’s mercy? When we feel fortunate and have pleasure how does that invoke gratitude for Allah within us? The process that bridges from the Malakut (Spiritual Realm) into our human Wujud (Being) and vice versa is coined Tarjumān (Translation) by means of which the human being can bridge into the other spiritual universe or from there to here. Very much like the translation of computer languages from this keyboard I am typing in, into the hardware and CPU of the computer and backwards from the guts of the hardware to the screen I am looking at now, a bi-directional process of translations between the computer languages and instructions.

Q: Who is the ‘Translator’?
A: The human being. S/he is the translator of all that exists in this world, within him/her, into the Malakut (Spiritual Realm) and vice versa from the Malakut (Spiritual Realm) into the Mulk (Corporeal Realm).

Q: How are these ‘translations’ transported into the Malakut (Spiritual Realm)?
A: By means of the Kalima (Divine Word) ‘Allah’, which negates all else, i.e. IT is not anything else in existence, thus creating a gravitational pull (Jazaba) that pulls all the human translations upwards towards the Divine Presence by the Kalima (Divine Word) ‘Allah’, and that is the meaning of Bismillahi (In The Name of Allah), i.e. all that I am about to recite of Divine Words are translated and glided upwards only by means of Allah’s Divine Words and no other entity has the ability to do such lofty upward pull.

Note: The said gravitational pull is of ‘osmosis’ nature, i.e. all that which is NOT Allah rushes via some invisible gravitational pull towards Allah, through the barrier (Barzakh)!

Q: What is complexity?
A: Complexity is the content of translation, i.e. how much Divine Translation is performed by the human being, and the greater the measure of this content, i.e. the more complexity, the more gliding occurs towards Allah.

Q: What is ‘gliding’?
A: The second you have, for instance, the thought ‘who made this tree?’, or make utterance of some gratitude, you are gliding upwards towards Allah! This gliding is an operation caused by the Divine Presence of Allah within this universe where we cannot perceive or see Allah in any corporeal fashion by our biological eyes and other senses. The opposite of ‘go down’:

2:38. We said: “Get you down (to become perfect) all from here; and if, as is sure, there comes to you Guidance from Me (in verbal acoustic/syntax form), whosoever follows My guidance, on them shall be no fear, nor shall they grieve (like someone loved and valued by his powerful and protecting Beloved).

قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ )

Q: What is Hamd?
A: Hamd is a state wherein Allah is discerned from all else, with clarity and beyond the reach/use of any cognitive faculties or instrumentation, though intellects and instrumentations might be used to approach this Divine State.

Q: Why is Dhamma (‘o’ sound) added to Hamd, i.e. Hamdu?
A: Dhamma (‘o’ sound) indicates highest levels of complexities (contents of translations by human beings) required in order for the human being to glide towards Allah by entering into the state of Hamd wherein s/he sees or feels or thinks of nothing except Allah; like rocket fuel, the more the fuel the further the rocket travels.

57:1

57:4

Note: Majaz (Corridor) could be rendered as a camera shutter where the person is able to take a quick glance of the other universe, or grasp a meaning from the spiritual realm. For “The + delay” see Thumma.

© 2009-2002,  Dara O Shayda, Editor: A. Attar