Terminology

Botanical Self (النفس النباتي)

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Botanical Self  (Nafs Al-Nabāti)

Source: http://untiredwithloving.org/botanical_self.html
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The appearance of mankind on this planet, in Qur’an has the botanical verbiage:

71:17. Wa (And) Allah grew you from earth Nabāt-an(botanically)

وَٱللَّهُ أَنۢبَتَكُم مِّنَ ٱلۡأَرۡضِ نَبَاتً۬ا

Specific to Maryam mother of Jesus, peace be upon both:

3:37. Wa(And) (Allah) grew her (Maryam) Nabāt-an(botanically) beautiful (and good)

وَأَنۢبَتَهَا نَبَاتًا حَسَنً۬ا

This is obviously so since the human being is mostly water immixed with the minerals of this earth, grows from a tiny seed-like entity, growth means the gradual development in functionality and size and other attributes. Human being is in symbiotic relationship with other plans, though does not Photosynthesize.

Mufradat
Isfahani

Nabāt-an(botanically) is Hala (State) not Masdar (Verbal Noun).

Remark 1. Masdar (Verbal Noun) is more general than Hala (State), where Masdar is a name either about state or about a happening without passage of time. In this case, Nabāt-an(botanically), i.e. Hala is a single word by itself, rendering the Haqiqa (Reality) of how something is, in this case Mankind is of botanical nature on this planet or it is in botanical mode/state. Masdar would not apply since human being is not doing anything that is plant-like, his growth and genesis is in botanical mode.

In earlier works of Islamic philosophers (and Sufis) we find references to Botanical Self or Nafs Al-Nabāti, some appeared in works of Ibn Sina (Tafsir of Surah Al-Falaq and others) and Rasa’il Ikhwan Al-Safa (The Treatise of Safa Brothers) and in specific Jurjani’s as following:

Ta’rifat
Jurjani

Nafs Al-Insani (Human Self): Topmost perfected biology, insofar as cognition and thought processes.

Nafs Al-Hayawani (Animal Self): Topmost perfected biology, insofar as componentization (having body parts) and motility with full volition.

Nafs Al-Nabāti (Botanical Self): Topmost perfected biology, insofar as being begotten (or giving birth) growth (in size and functionality) through consumption of food.

Remark 2. Imagine Nafs (Self) as a capsule, interior an entity fully encapsulated, exterior all other entities that are not ‘itself’. 

Remark 3. Botanical Self is then such a capsule except is a complex i.e. multiplex of many cells or call it multi-cellular, and this multiplex encapsulation is subject to growth and consumption.

التعريفات     الجرجاني
النفس الإنساني
هو كمال أول لجسم طبيعي، آلي من جهة ما يدرك الأمور الكليات ويفعل الأفعال الفكرية.
والنفس الحيواني: هو كمال أول لجسم طبيعي، آلي من جهة ما يدرك الجزئيات ويتحرك بالإرادة.
والنفس الرحماني: عبارة عن الوجود العام المنبسط على الأعيان عيناً، وعن الهيولى الحاملة لصور الموجودات، والأول مرتب على الثاني، سمي به تشبيهاً لنفس الإنسان المختلف بصور الحروف مع كونه هواء ساذجاً في نفسه، وعبر عنه بالطبيعة عند الحكماء. وسميت الأعيان كلمات، تشبيهاً بالكلمات اللفظية الواقعة على النفس الإنساني بحسب المخارج، وأيضاً كما تدل الكلمات على المعاني العقلية كذلك تدل أعيان الموجودات على موجدها وأسمائه وصفاته وجميع كمالاته الثابتة له بحسب ذاته ومراتبه، وأيضاً كل منها موجود بكلمة كن فأطلق عليها الكلمة إطلاق اسم السبب على المسبب.
والنفس النباتي: هو كمال أول لجسم طبيعي آلي من جهة ما يتولد ويزيد ويغتذي، والمراد بالكمال: ما يكمل به النوع في ذاته، ويسمى: كمالاً أول، كهيئة السيف للحديدة، أو في صفاته، ويسمى كمالاً ثانياً، كسائر ما يتبع النوع من العوارض، مثل القطع للسيف، والحركة للجسم، والعلم للإنسان.

Ishara: Vectorial Noesis

Attempt is made below, to use Ishara (Pointing) to render meaning to the words above. Often pointing at something in a remote position might explain plethora of meanings otherwise words fail to realize.

Ishara 1:

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:

 

 

 

Ishara 2:

Development Tree (Graph) and Consumption

It seems how the biological beings consume food, bands them into different categories of development and consequent structures.

 

Ishara 3:

Extraordinary innovation and engineering had gone into complex multicellular life forms.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

© 2015-2002,  Dara O Shayda

Hadith, Tafsir, Tafsir Irfani, Terminology

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

 

ansari_basmala_112

 

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
Terminology

Maghribi: Crystal Cosmic Viewer: رساله جام جهان نما


Geometrization of Tauhid (Divine Oneness)

Source: http://www.untiredwithloving.org/crystal_cosmic_viewer1.html
Discussion   Join


Persian Text  .pdf 

Must Read:
http://www.untiredwithloving.org/jabarut_malakut_mulk.html
http://www.untiredwithloving.org/ism_name.html
http://www.untiredwithloving.org/contrast.html
http://www.untiredwithloving.org/qabiliyat.html
http://www.untiredwithloving.org/two_arcs.html 
http://en.wikipedia.org/wiki/Cosmic_microwave_background_radiation

Apercu

Space, with its many spatial attributes, is the entity we use the most, feel the most and yet we are conscious of the least!

The medical professionals who have treated the brain injured patients have often reported extraordinary loss of geometric capabilities, often due to a tiny brain lesion or degeneration.

Such perplexing ailments make us wonder: is there a true human being without the space and its geometrical attributes? Can the space be completely removed from the human being? Is space an inseparable part of the being a human?

Every second of our lives, and even in our deepest dreams, we are immersed in some fantastic space. There is no thought within the human intellect and there is no faculty of human mind that is free from spatial attributes or does not use the space and its many variant manifestations.

Human languages and abstractions are riddled and commixed with spatial attributes e.g. ‘within my heart’ or ‘memories are all around’ or ‘rising above the situation’ and so on.

This treatise stakes a single claim:

‘Space and all its spatial attributes indeed are varied manifestations of a Singleton Divine Presence.’

‘Divine Presence’ is the partial geometrization of Tauhid (Divine Oneness), and without the said geometrization nothing of the Tauhid (Divine Oneness) can be ‘felt’ ‘sensed’ or ‘thought of’ by the human being. Without this geometrization of Tauhid (Divine Oneness) there can be no human being!

Uncontrollably and inescapably Mankind erects complex and intricate geometrical edifices as a continuation of the human presence i.e. ‘I was here’ or ‘I shall be here forever though long dead’. As if he is trying to find eternality by means of geometrical and spatial constructions.

In this treatise a sample rendition of the geometrization of Tauhid (Divine Oneness) is presented, as the first attempt to understand both the Tauhid (Divine Oneness) as well as the perpetual emergence of the Divine Presence for human faculties and senses.

Risāl-eh Jām-eh Jahān Namā (Crystal Cosmic Viewer)
By Shams Maghribi

Translator’s Note

Wahdat (Verbal Divine Oneness) is the form of Tauhid that includes deeds and actions or it is the very ‘verb’ of the Divine Oneness (In this context Verbal does not mean spoken, refers to the verb). Wāhidiyat (Intellectual Divine Oneness) is the form of Divine Oneness that is subject to the cognizance of the minds and intellects and the constructs/instrumentations of this world e.g. intellectual descriptions/formulations such as ‘Allah is one’. On the other hand Ahadiyat (Extreme Divine Oneness) is when there is nothing other than Allah, no intellects no hearts and there is no creation of numbers or anything else, an extreme form of Divine Presence.

Lisanul Arab (Ibn Manzur Afriqi)

The difference between the Ahad and Wahid is this: Ahad is a negation i.e. no other one found while Wahid is in its essence (Dhat) one beyond any similarities or copies; Ahad is one but only in meaning i.e. intellectually since no concept of numbers or ‘similarities’ or ‘copies’ applies to it. Wahid cannot be decomposed and cannot be made dual and cannot be sliced and partitioned. [3]

Note: Ahad can be used interchangeably for Shai’ (Object) or vice-a-versa e.g. 60:11 And if any Shai’ (One) of your wives deserts you to the Unbelievers.

لسان العرب  ابن منظور
والتوحيد: الإِيمان بالله وحده لا شريك له. والله الواحِدُ الأَحَدُ: ذو الوحدانية والتوحُّدِ. ابن سيده: والله الأَوحدُ والمُتَوَحِّدُ وذُو الوحْدانية، ومن صفاته الواحد الأَحد؛ قال أَبو منصور وغيره: الفرق بينهما أَن الأَحد بني لنفي ما يذكر معه من العدد، تقول ما جاءَني أَحد، والواحد اسم بني لِمُفْتَتَح العدد، تقول جاءني واحد من الناس، ولا تقول جاءني أَحد؛ فالواحد منفرد بالذات في عدم المثل والنظير، والأَحد منفرد بالمعنى؛ وقيل: الواحد هو الذي لا يتجزأُ ولا يثنى ولا يقبل الانقسام ولا نظير له ولا مثل ولا يجمع هذين الوصفين إِلا الله عز وجل؛ وقال ابن الأَثير: في أَسماء الله تعالى الواحد، قال: هو الفرد الذي لم يزل وحده ولم يكن معه آخر؛ قال الأَزهري: وأَما اسم الله عز وجل أَحد فإِنه لا يوصف شيء بالأَحدية غيره؛ لا يقال: رجل أَحَد ولا درهم أَحَد كما يقال رجل وحَدٌ أَي فرد لأَن أَحداً صفة من صفات الله عز وجل التي استخلصها لنفسه ولا يشركه فيها شيء؛ وليس كقولك الله واحد وهذا شيء واحد؛ ولا يقال شيء أَحد وإِن كان بعض اللغويين قال: إِن الأَصل في الأَحَد وحَد؛

قال: أَقام أَحداً مقام ما أَو شيءٍ وليس أَحد من الإِنس ولا من الجن، ولا يتكَلَّمُ بأَحَد إِلا في قولك ما رأَيت أَحداً، قال ذلك أَو تكلم بذلك من الجن والإِنس والملائكة. وإِن كان النفي في غيرهم قلت: ما رأَيت شيئاً يَعْدِلُ هذا وما رأَيت ما يعدل هذا، ثم العَربُ تدخل شيئاً على أَحد وأَحداً على شيء. قال الله تعالى: وإِن فاتكم شيء من أَزواجكم وقرأَ ابن مسعود: وإن فاتكم أَحد من أَزواجكم؛ 

Jām-eh Jahān Namā: The Batin (Inmost Concealed Core) of the Insan Kamil (Perfected Eye), Riyadhul Arifin p. 40. Jam is a cup or goblet normally made from bronze. It could also be a large piece of crystal (Farhang-eh Mu’in). Crystal connotation of the Jam is chosen in this treatise to match the prism concepts of the Ism (Name) and the optical nature of Ta’ayyun (Contrast). Sajjadi: Jam is a goblet that is used for drinking an exotic drink i.e. Ma’refa (Divine Gnosis) gulped by the Salik (Voyager). The perfected Arif (Divine Cognoscente) drinks Tauhid (Divine Oneness) from this Jam (Goblet). Jahan-Nama or Ghiti-Nama, Jahan/Ghiti is cosmos and Nama is viewer/projector, are Jam that allows the drinker to view the universe as is i.e. the absolute Haqiqat (Reality, Truth) of Tauhid (Divine Oneness). Dara: when a drunkard consumes the intoxicants sees what is not there and when the Salik (Voyager) drinks from this goblet sees what is REALLY there! And sees not what his/her Nafs (Self) fabricated or simulated as ambiguities and falsehoods.

Zahir/Zuhur: Emergence of an abstraction that continues to stay the same e.g. an apple is made up of unnumbered many atoms and particles and field-forces and so on in constant vibration and exchange. But the abstraction of an apple in our minds and eyes and language is a continual abstraction that is observable via the senses. This continual form of appearance of something that comes into existence is called Zuhur or Emergent Abstraction.
Maghribi’s own introduction

In The Name of Allah The Rahman The Rahim; and there is no shield or power except by Allah—Al-‘Aliyu Al-‘Azimu—Hamd (Adoration) beyond bounds and unnumbered Shukr (Gratitude) deserving the Dhat (Divine Essence) that ITs infinite uniqueness (Wahdat) is the genesis the Ahadiyat (Extreme Divine Oneness) and Wahidiyat (Verbal Divine Oneness), the order and organization of the Azaliat (Sempiternity) and Abadiyat (Eternity), the connection between the Zahiriyat (Abstract Emergence) and Batiniyat (Concealed Internality), the middle-agent between the Awwaliyat (Primordality) and Akhiriyat (Endmost Last-ness). All gaping chasms are Isharat (Pointing) at Hu (IT, He), the ubiquitous Barzakh (Barrier) is all about Hu, and Haqiqat-Muhammadi (Praiseworthy Reality) is Khud (Divine Self) for Hu.  [1]

And limitless praise in perpetual close proximity to the Hadhrat (Divine Presence) that by means of Ta’ayyun-Awwal (Primordial Contrast) and Tajalli-Awwal (Primordial Lucent Manifestation) which guaranteed the self-awareness/consciousness, (in addition to) the Kamal (Perfection) of Dhat (Essence) and Asma’ (The Society of All Names)—Tafsilan (Via Divisible and Detailed processes)—and by means of the second-Tajalli (Lucent Manifestation) an aspect of the Wahidiyat (Verbal Divine Oneness), did the Ta’yyin (Assignment of meanings and semantics) for the rank of ‘Uluhiyat (Deified Beloved-ness) that includes the Zahir (Abstract Emergence) of the Wujud (Being) which is an infinitely particularized Wujub (Imminent, Must-Be) characterization of Hu (IT, Him) while also includes the Zahir (Abstract Emergence) of ‘Ilm (Divine Knowledge); since Imkan (Potentialities, Probabilities) is one of ITs Lawazim (Flowing Contrasting Attributes) and includes the reality of the human being as the Barzakh (Barrier) between the Wujub (Imminent Actuality) and Imkan (Potentiality, Probability).

Ever-sprouting adoration and praise for the Chieftain (Muhammad) that the realities, spirits and corporealities are the Tafsil (Detailedness) of the realities of his spirit and his corporeality, truly the benefactor for all spirits and corporealities Ijmalan (Quantally, without divisibility and detailedness); peace and blessing be upon his family and his children, the household that carried the throne of his Shariat (Divine Law, Prophetic Mannerism), the engravers of his primary and secondary engravings (as in engravings on a seal to sing+seal letters/edicts), may Allah be pleased with all of them collectively.

A group of friends who are the seekers of the knowledge of Tauhid (Divine Oneness) and love to Tahqiq (Research) and love to Tajrid (Forsake this world), and yet could not understand the language of this Nation (Sufis) and could not understand their books, thus begged this Faqir (Pauper) to write a Risalah (Treatise) that would include a comprehensive knowledge for Tauhid (Divine Oneness) and organization of Wujud (Being), and they asked me to use the geometry of a circle for each level/layer/organization of the Wujud and Tauhid thus utilize the shapes of what can be observed to open the gates of the meanings and concepts. I did accept their request and after praying the Istikhara (Special Prayer for making decisions), composed a treatise which I called Jām-eh Jahān Namā (Crystal Cosmic Viewer). I hope for That Nonpareil Divine Presence to guard this short write-up from mistakes and oversights. It is the case that IT is able to do anything and ITs response most befitting and worthy.

This treatise comprises of two (related or concentric) circles each with a line going through the center halving the circle into two arcs and the said line is the Barzakh (Barrier partitioning):

1.    Circle 1: Ahadiyat (Extreme Divine Oneness) as one arc and the Wahidiyat (Intellectual Divine Oneness) as the second arc. And Wahdat (Verbal Divine Oneness) is what relates/links/entangles Wujud (Being-ness) to ‘Ilm (Divine Knowledge) to Nur (Divine Light) to Shuhud (Observation) to Tajalli (Lucent Manifestation) to Ta’ayyun-Awwal (Primordial Ocular Contrast).
2.    Circle 2: Dealing with the Zahir (Emergence) of the Wujud (Being) which is the Wujub (Imminent, Inevitable Actuality) of infinitely particularized Nafs (Divine Self) of Hu (IT, He) and the Zahir (Emergence) of the ‘Ilm (Divine Knowledge) that is probable and potential due to the Lawazim (Flowing Contrasting Attributes) of Hu (IT, Him). And the secondary Barzakh (Barrier) that is the reality of humanity i.e. human being is the barrier separating the Wujub (Imminent Actuality free of potentialities) from all probabilities and potentialities. And this circle also deals with the secondary Tajalli (Lucent Manifestation)

Circle 1
May Allah aid you with a spirit from ITself, (in this circle) still the laws of the Zuhur (Emergence) within the Butun (Innermost Cores) fully enclosed and the laws of Wahidiyat (Intellectual Divine Oneness) within the Ahadiyat (Extreme Divine Oneness) fully enclosed, and both inescapably inserted within the authoritative power of Wahdat (Verbal Divine Oneness). And even the identifications such as ‘Ainiyat (Having Essence) or Ghayriat (Other-than-ness) or Ism (Having Name) or Rasm (Having design) or Ni’at (Having characterizations) or Wasf (Having descriptions) or Zuhur (Having Abstraction) or Butun (Having inmost core) or Kathrat (Multitude) or numerical 1-ness or Wujub (Actuality) or Imkan (Potentiality) are all exiled within the Ahadiyat (Extreme Divine Oneness). Moreover Zahiriyat (Emergence) and Batiniyat (Concealed internality) or even Awwaliyat (Primordiality) and Akhiriyat (Endmost-ness) are all concealed as well (without a trace).

Within the impenetrable solitude of Ghayb (Unobservable Unseen), Allah as a Shāhid (Observing Witness) willed a Huwiya (Who-ness, That-ness, IT-ness) and thus manifested ITself to ITself: Manifested with the Divine Attribute of Wahdat (Verbal Oneness) and thus the first primordial Ta’ayyun (Ocular Contrast) i.e. contrast between being absent and being present, caused the Huwiya (Who-ness, That-ness) to emerge (i.e. Hu).

And the latter is a form of Wahdat (Verbal Oneness) which is the origin of all Qābiliyat (Receptivity) and for IT emergence or concealment is the same since Hu (IT) is the Qabil (Receptive) to both what is emerged and what is concealed. Wahdat (Verbal Oneness) is the Muzhir (Place of emergence or manifestation) for both Ahadiyat (Extreme Oneness) and Wahidiyat (Intellectual Oneness) since both Ahadiyat and Wahidiyat are relative and have no (standalone) emergence except by means of some inter-linkage (Entanglement) between them and that linkage is Wahdat (Verbal Oneness).

Therefore both Ahadiyat (Extreme Divine Oneness) and Wahidiyat (Intellectual Oneness) are results of and generated from the Wahdat (Verbal Divine Oneness). (Dara: He means without Wahdat, both Ahadiyat and Wahidiyat would have no emergence, though they exist; their emergence or their appearance within this universe and within hearts and intellects is the active actions of the Wahdat as a Verbal Divine Oneness)  [2]

As love (the verb of loving) is the inter-linkage between lover-ness and beloved-ness. (Dara: Without the active actions of the verb love no heart or intellect can grasp the concepts of a lover or a beloved, similar to the fact that without the active verb of tasting the taste of honey is beyond the reach of any explanation or description!)

Therefore this Wahdat (Verbal Divine Oneness) is the very essence of the Ahadiyat (Extreme Divine Oneness) and Wahidiyat (Intellectual Divine Oneness) as the knower the known and the knowledge are the same within the Dhat (Divine Essence) i.e. with regards to Allah’s essence the very concepts of knower and the known and knowledge are all but One and indistinguishable . (Dara: Only the very verb of knowing actions the discernment-entanglement between the knower and the known. You need to discern between the existence and emergence, the knower the knowing and the known are all in existence as one but they EMERGE as separate entities for our intellects if and only if the verb to know issues its actions in our universe.Ya Azizam…)

Therefore consider the Wahdat (Verbal Divine Oneness) in a similar fashion: it is the very linkage between Ahadiyat (Extreme Divine Presence) (a modality) wherein there is no other creation not even numbers and Wahidiyat (Intellectual Divine Oneness) where the intellects can cognize ITs Oneness by worldly constructs e.g. numbers. To make all this mentally clear the geometry of a circle with a halving line has been rendered.

Dara: In this biological form and in this transient universe we comprehend objects as the mapping between two spaces, we have no ability to understand a single entity in and of itself away and free from all else! Our intellect requires a stratum or the background-space upon which entities reside and the mapping between the stratum and these entities forms cognition within our minds and hearts. The said two arcs reside upon the stratum of the halving line and all linkage and communications takes place vis-à-vis this halving line.

The design of the first circle is comprised of Ahadiyat (Extreme Oneness), Wahdat (Verbal Oneness) and Wahidiyat (Intellectual Oneness) and this circle is halved by the line passing through the center and each half is called Qaus (Arc) i.e. one Ahadiyat Qaus (Arc) and the other Wahidiyat Qaus (Arc). The cutting line forming a Barzakh (Barrier) between the two Qaus (Arc) is called Qaba-Qausain (Measure of two arcs) which is the bearer of the Tajalli-Awwal (First Primordial Manifestation) that is coined as Haqiqat-Muhammadi (Praiseworthy Reality)—May Allah’s peace and blessing be upon Muhammad.

The Qaus (Arc) of Wahidiyat is sliced into four parts:

1.    Wujud (Being-ness)
2.    ‘Ilm (Divine Knowledge)
3.    Nur (Divine Light)
4.    Shuhud (Divine Observation)

And these four subdivisions were the direct consequence of the Ta’ayyun-Awwal (First Primordial Ocular Contrast) i.e. Allah made Tajalli (Lucent Manifestation) to ITself and thus ‘found’ ITs Divine Self, and the Divine Self became a Hudhur (Presence) in and of ITself free of all cognitive faculties, Istitar (Veiling), free from not being found/addressed and absences! This ‘finding’ (of ITself), being available to be found and being subject to observations is the Kathrat (Multitude-ness, More-than-one-ness) and as such appears within the Qaus (Arc) of Wahidiyat (Intellectual Oneness). Although these Kathrat (Multitudes) are only found in one half of the circle, indeed it is in full relations to the other arc i.e. Ahadiyat (Extreme Oneness), since these attributes are not separable from each other, indeed they are the ‘Ain (Essences) of each other. (Dara: They are each other’s Ain i.e. Allah allowed us to be able to see and feel a CONTRAST (Ta’ayyun) between these attributes of the Divine Oneness, just like the camera lens that focuses and establishes discernable contrast between different spots on a scene, it is one scene but allows for countless focus-defocus i.e. contrasts. Or Ain to mean a spring i.e. from the spring of More-than-one-ness gushes the Ahadiyat and from the spring of Ahadiyat pours out the More-than-one-ness.)

Moreover know that this Tajalli-Awwal (Primordial Lucent Manifestation) requires Kamal-Dhati (Perfection of Inmost Essence) and Kamal-Asma’i (Perfection of all Ism) and at that this perfection is Ijmali (Quantal). Since this perfection is absolutely forbidden through the Tafsili (Divisible and Detailed) processes i.e. the discernment of realities of Tauhid (Divine Oneness) due to the overpowering power of the Wahdat (Verbal Oneness) are ‘treasures’ within That Hadhrat (Divine Presence).  (Dara: Right now I am looking at my discernable fingers typing on discernable individual keys and looking at partitioned pixels of this screen, all these partitioned entities are treasures found only by the closeness to the Divine Presence, since no power no entity and no process or mechanism can ever eke out a single discernable partitioned being out of the Ahadiyat! When something becomes infinitely perfect then it cannot be in the proximity of other non-perfect beings and it cannot show any sub-part and slight alternation or observation of its internals causes it to cease and for that matter the infinitely perfect beings are quantal.)
(Dara: [2:30] ‘Inni (I) Jā’ilun (am placing continually, as a doer) within the earth a deputy; ‘Inni (I) is the result of the Tajalli-Awwal (Primordial Lucent Manifestation) and Ta’ayyun-Awwal (Primordial Contrast), while the Ja’ilun i.e. being the doer that places the man upon the earth, is the emerging result of the second Tajalli and second Ta’ayyun.

Tabari

Jā’ilun is the Fā’ilun or the perpetual doer.

Mawardi

Jā’ilun has two meanings

1. The creator

2. A way of doing an action based upon the constraints of an attribute, in this case placing the man upon the earth, again and again, one going and the other appearing.

)

تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ)
حدثنا القاسم بن الـحسن، قال: حدثنا الـحسين، قال: حدثنـي حجاج، عن جرير بن حازم، ومبـارك عن الـحسن، وأبـي بكر، يعنـي الهذلـي عن الـحسن وقتادة، قالوا: قال الله للـملائكة: { إنـي جاعِلٌ فـي الأرْضِ خَـلِـيفَةً } قال لهم: إنـي فـاعل

 تفسير النكت والعيون/ الماوردي (ت 450 هـ)
وقوله تعالى: { إِنِّي جَاعِلٌ في الأَرْضِ خَلِيفَةً } اختلف في معنى { جاعل } على وجهين:
أحدهما: أنه بمعنى خالق.
والثاني: بمعنى جاعل، لأن حقيقة الجَعْل فِعْلُ الشيء على صفةٍ، وحقيقة الإحداث إيجاد الشيء بعد العدم.

The absolute Ghina (Divine Affluence) requires the Kamal-Dhati (Perfection of the inmost Essence) and the meaning of Fana-Mutlaq (Absolute Evanescence) is: That no matter how much this Fana seeks Tafsil (Partition from itself e.g. partitioning away from the human Self), from Awwal (Primordialty, Beginning-less-ness) to Abad (Eternality, endless-ness) the evanescing entity is observing Hu (IT, Him), an indivisible observation, and then the entity due to this form of indivisible observation is completely needless of Tafsil (Divisibility, Partitioning). (Dara: My best understand of this argument is that human being and for that matter any other being in the voyage towards Allah, seeking to partition from his/her own Self to arrive at infinitely close proximity of the Divine Presence, voyages from the divisible continuum of this corporeal existence to a Quantal nature which requires no divisibility and partitioning any longer and that is coined as Fana-Mutlaq.)

(To complete the above arguments) Here the needed concept is that of the perfection of Ism (Names, Identifiers) and this perfection is conditional Tafsilan (Divisibly via Partitioning) upon this world (Cosmos) and hinges upon Adam (Fist Primordial Man) Ijmalan (Quantally). (Dara: Adam or the first primordial human is the very spring from which poured out all the Quantum aspects of matter and living organisms and the space-time!Probably he was not initially in the biological form of a male or was much more than a regular man today. Unfortunately the Western thought sees this in reverse that human beings are subsequent after-thought of the universe and the fundamental quantum mechanical laws originated from the matter/energy/space-time, with human being yet another ensemble of atoms occupying the space-time. Think Different: Quantum Mechanics is the direct consequence of appearance of Adam into this realm. Moreover without the emergence of Adam there was no way for the all the Ism (Names, Identifiers) to reach perfection in both quantal and divisible spaces.)

Hus (ITs) Tajalli (Lucent Manifestation) for ITself is the requirement for all else to have Dhat (Essence), (inmost essences) reachable vis-à-vis the Ism (Names) and Sifat (Attributes). Divine Manifestation for ITself was/is both Mujmal (Quantal) and Mufassal (Divisible and with highly discernable details). And the latter i.e. the Mufassal-Tajalli (Divisible and Detailed Manifestation) indeed needs another form of Kamal (Perfection) all together! Since Wijdan (Self-Consciousness and sentience) and Hudhur (Having Presence) and ‘Ilm (Knowledge) and Nur (Light) are all quantal parts of the Dhat (Divine Essence) and there is no way to obtain them individually Mufassalan (In a divisible and highly detailed form) except by means of the laws of Ghayriyat (Other-than-ness) since within the Hudhur (Divine Presence) anything other than Allah is not allowable. (Dara: Allah has ordained the laws of Other-than-ness so that we are able to access the knowledge and presence and self-awareness in quantal as well as divisible and detailed manner. Had these laws of Other-than-ness not been ordained we would have been non-cognitive and non-sentient and self-unaware and unloving living organisms.)

Therefore the needed form of Kamal (Perfection) is based upon yet another Ta’yyun (Contrast) and another Tajalli (Lucent Manifestation), which are exhaled (Nafas) from the respiratory-Batin (Deep inmost core) of the source of Tajalli, emerged (Zuhur) and via this Inba’ath (Out-flowing emanation) all the Divine, Cosmic and human realities became discernable from each other. And all these (realities) in need of Tafsil (Divisibility and detailed-ness) appeared in an orderly organization (i.e. like flows of a liquid/gas) within the second Ta’ayyun (Contrast) and Tajalli (Lucent Manifestation).

And this Nafas (Exhalation) is like unto a thin cloud occluding the blazing sun or veiling the Sun of Ahadiyat (Extreme Divine Oneness) just a tiny bit. And the latter is based upon a question that was asked of the Prophet: Where was our Lord before created the creation? And the Prophet replied: Within a cloud above it no air and below it no air. His reply is Isharat (Pointing) at what was said earlier; however the Prophet mentioned that there was no air below the said cloud to make sure they understood that his words are not rendering a physical cloud and air!

سنن ابن ماجه.  – للإمام ابن ماجه
الجزء الأول >> [افتتاح الكتاب في: الإيمان، وفضائل الصحابة، والعلم] >> (13) باب فيما أَنكرت الجهِيَمة

182 – حَدَّثنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، ومُحَمَّد بْنُ الصباح. قَالَا: حَدَّثنَا يزيد بْنُ هارون. أَنْبَأَنَا حماد بْنُ سلمة، عَنْ يعَلِيّ بْنُ عطاء، عَنْ وَكِيْع بْنُ حدس، عَنْ عمه أَبِي رزين؛ قَالَ:
قلت: يا رَسُول اللَّه! أَين كَانَ ربنا قبل أَن يخلق خلقه؟ قَالَ (كَانَ فِي عماء، مَا تحته هُوَاء، وما فوقه هُوَاء، وما ثُمَّ خاق، عرشه عَلَى الماء).
[ش (عماء) العماء السحاب. قَالَ كثير من العلماء: هَذَا من حديث الصفات، فتؤمن بِهِ وبكل علمه إِلَى عاله. (ما تحته الماء) “مَا” نافية، لاَ موصولة. وكذا قوله وما فوق. (مَا ثُمَّ خلق) “ثُمَّ” اسم إشارة إِلَى المكان. و”خلق” بمعنى مخلوق].

(This manifestation-level is called the Ta’yyun-Thani (Second Contrast) and Tajalli-Thani (Second Lucent Manifestation) or the rank of ‘Uluhiyat (Deified Beloved-ness) or Ism-Allah (The Name Allah) or Falak-Hayat (The Orbit of Life). And since this is the second level of the Wujud (Being-ness) and since Ba (‘b’ sound in Arabic) is the second member of the alphabet, this second level of contrast and manifestations is also called Harf (Divine Alphabet) Ba.)

Note: Falak-Hayat might be Fulk-Hayat meaning the vessel of life.

Circle 2

Circle 2 renders the Zahir (Emergence) of the Wujud (Being-ness) which is indeed the infinitely particularized Wujub (Imminent Actuality) characterization of Hu (IT, Him), and the other half of the circle is the Zahir (Emergence) of the ‘Ilm (Divine Knowledge) which is potentially available due to ITs Lawazim (Flowing Contrasting Attributes) and the Insaniyat (Humanity) is the Barzakh (Barrier) that partitions these two halves of the circle.

Each arc has 28 Ism (Name, Identifier) … Dara: The picture corresponding to this half of the treatise is illegible and I need to look for an alternative publishing of this treatise or make up a similar write-up, either way INSHALLAH it will be in near future.

[1] Sheikh wrote: Haqiqat Muhammadi Khud ūst and I kept the term Khud or Self, since his style of writing is so laconic and dense that there is no way he just placed a redundant word in there.

[2] ‘Found ITself’ could have several meanings:
1.    Allowed for a Divine Nafs (Self) e.g. ‘wrote over Hus (ITs, His) Nafs (Self) Mercy’.
2.    Made this Divine Nafs (Self) searchable i.e. people can look for Allah and find Allah talk about Allah as a third person.
3.    “Allowed for” or “Made this Divine Self…” could also be understood as Allah providing a form of focus and contrast, where the human being is able to focus and increase the contrast on the Divine Self, reduce the contrast on all else and as such without breaking indivisibility of the Divine Presence perceive aspects that are normally available only as a single unit.

[3] Wahda-Hu when used in the professing of the Tauhid is in the state of Rafu’ i.e. it is above the application of any actions or verbs. Ibn Manzur tells us that Wahd-Hu is always in the state of Nasb except when it is used for the said professing of the Tauhid. Arab grammarians gave this state of Nasb three explanations:

1.    Wahda-Hu expresses a Hala or state or being in a state of being somehow
2.    Wahda-Hu expresses a Masdar (Verbal Noun), a noun that renders the non-transient nature of a verb/action.
3.    Wahda-Hu is a Zarf (Adverbial) rendering the how-ness of a verb or the attributes of a verb

All three throw Wahda-Hu into the state of Nasb i.e. the word is under the action of a verb.

However when used to profess the Oneness of Allah, Wahda-Hu is in the state of Raf’ i.e. it is above all actions of verbs and bounds of states.

Zarf: A word used to modify the sense of a verb, adverbial.

لسان العرب  ابن منظور
قال أَبو بكر: وحده منصوب في جميع كلام العرب إِلا في ثلاثة مواضع، تقول: لا إِله إِلا الله وحده لا شريك له، ومررت بزيد وحده؛ وبالقوم وحدي. قال: وفي نصب وحده ثلاثة أَقوال: قال جماعة من البصريين هو منصوب على الحال، وقال يونس: وحده هو بمنزلة عنده، وقال هشام: وحده منصوب على المصدر، وحكى وَحَدَ يَحِدُ صَدَر وَحْدَه على هذا الفعل.
قال: والعرب تنصب وحده في الكلام كله لا ترفعه ولا تخفضه إِلا في ثلاثة أَحرف: نسيج وحده، وعُيَيْر وحده، وجُحَيْش وحده؛ قال: وقال البصريون إِنما نصبوا وحده على مذهب المصدر أَي تَوَحَّد وحدَه؛ قال: وقال أَصحابنا إِنما النصْبُ على مذهب الصفة؛ قال أَبو عبيد: وقد يدخل الأَمران فيه جميعاً؛ وقال شمر: أَما نسيج وحده فمدح وأَما جحيش وحده وعيير وحده فموضوعان موضع الذمّ، وهما اللذان لا يُشاوِرانِ أَحداً ولا يُخالِطانِ، وفيهما مع ذلك مَهانةٌ وضَعْفٌ؛ وقال غيره: معنى قوله نسيج وحده أَنه لا ثاني له وأَصله الثوب الذي لا يُسْدى على سَداه لِرِقّة غيره من الثياب. ابن الأَعرابي: يقال نسيجُ وحده وعيير وحده ورجلُ وحده. ابن السكيت: تقول هذا رجل لا واحد له كما تقول هو نسيج وحده. وفي حديث عمر: من يَدُلُّني على نسيج وحده? الجوهري: الوَحْدةُ الانفراد. يقال: رأَيته وحده وجلس وحده أَي منفرداً، وهو منصوب عند أَهل الكوفة على الظرف، وعند أَهل البصرة على المصدر في كل حال، كأَنك قلت أَوحدته برؤْيتي إِيحاداً أَي لم أَرَ غيره ثم وضَعْت وحده هذا الموضع. قال أَبو العباس: ويحتمل وجهاً آخر، وهو أَن يكون الرجل بنفسه منفرداً كأَنك قلت رأَيت رجلاً منفرداً انفراداً ثم وضعت وحده موضعه، قال: ولا يضاف إِلا في ثلاثة مواضع: هو نسيج وحده، وهو مدح، وعيير وحده وجحيش وحده، وهما ذم، كأَنك قلت نسيج إِفراد فلما وضعت وحده موضع مصدر مجرور جررته، وربما قالوا: رجيل وحده. قال ابن بري عند قول الجوهري رأَيته وحده منصوب على الظرف عند أَهل الكوفة وعند أَهل البصرة على المصدر؛ قال: أَما أَهل البصرة فينصبونه على الحال، وهو عندهم اسم واقع موقع المصدر المنتصب على الحال مثل جاء زيد رَكْضاً أَي راكضاً. قال: ومن البصريين من ينصبه على الظرف، قال: وهو مذهب يونس. قال: وليس ذلك مختصاً بالكوفيين كما زعم الجوهري. قال: وهذا الفصل له باب في كتب النحويين مُسْتَوْفىً فيه بيان ذلك.

©2008-2002,  Dara O Shayda

Grammar, Tafsir, Terminology

Fard (Individuated One) vs. Ahad (Only One Extant)

 

 

Discussion   Join

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

Mufradat
Isfahani

Fard: the one that does not co-mix co-mingle with others, more general than Witr and more particularized than Wahid.

Its plural is Furadi.

Remark 1. Fard is an individual who is individuated from all else, totally discernible from any other possibly similar entities. It is one because it was singled or discerned somehow.

مفردات ألفاظ القرآن. الإصدار 2.03 – للأصفهاني
كتاب الفاء

فرد
-الفرد: الذي لا يختلط به غيره، فهو أعم من الوتر وأخص من الواحد، وجمعه: فرادى. قال تعالى: {لا تذرني فردا} <الأنبياء/89>، أي: وحيدا، ويقال في الله: فرد، تنبيها أنه بخلاف الأشياء كلها في الازدواج المنبه عليه بقوله: {ومن كل شيء خلقنا زوجين} <الذاريات/49>، وقيل: معناه المستغني عما عداه، كما نبه عليه بقوله: {غني عن العالمين} <آل عمران/97>، وإذا قيل: هو منفرد بوحدانيته، فمعناه: هو مستغن عن كل تركيب وازدواج تنبيها أنه مخالف للموجودات كلها. وفريد: واحد، وجمعه فرادى، نحو: أسير وأسارى. قال: {ولقد جئتمونا فرادى} <الأنعام/94>.


Lisan Al-Arab
Ibn Manzour

Allah is Al-Fard, and indeed individuated from the rest of creation by ITs own Divine Command.

Remark 2. That is why in this Rahi’s (Author’s) English translation the verb individuated was used, to show deliberate Divine Volition to be discerned from all else.

لسان العرب، الإصدار 2.02 – لابن المنظور الإفريقي.
المجلد الثالث >> (د) >> حرف الدَّال المهملة >> فصل الفاء

فرد:
الله تعالى وتقدس هو الفَرْدُ، وقد تَفَرَّدَ بالأَمر دون خلقه.
الليث: والفَرْد في صفات الله تعالى هو الواحد الأَحد الذي لا نظير له ولا مثل ولا ثاني.
قال الأَزهري: ولم أَجده في صفات الله تعالى التي وردت في السنَّة، قال: ولا يوصف الله تعالى إِلا بما وصف به نفسه أَو وصفه به النَّبيّ -صلى الله عليه وسلم- قال: ولا أَدري من أَين جاء به الليث.
والفرد: الوتر، والجمع أَفراد وفُرادَى، على غير قياس، كأَنَّه جمع فَرْدانَ.
ابن سيده: الفَرْدُ نصف الزَّوْج، والفرد: المَنْحَرُ والجمع فِرادٌ؛ أَنشد ابن الأَعرابي:
تَخَطُّفَ الصَّقْرِ فِرادَ السِّرْبِ *
والفرد أَيضاً: الذي لا نظير له، والجمع أَفراد.
يقال: شيء فَرْدٌ وفَرَدٌ وفَرِدٌ وفُرُدٌ وفارِدٌ.
والمُفْرَدُ: ثورُ الوَحْشِ؛ وفي قصيدة كعب:
تَرْمِي الغُيوبَ بَعَيْنَي مُفْرَدٍ لَهِقٍ *
المفرد: ثور الوحش شبَّه به النَّاقة.
وثور فُرُدٌ وفارِدٌ وفَرَدٌ وفَرِدٌ وفَرِيد، كله بمعنى: مُنْفَرِدٍ.
وسِدْرَةٌ فارِدَةٌ: انفردت عن سائر السِّدْر.
وفي الحديث: ((لا تُعَدُّ فارِدَتُكُم)).
يعني: الزَّائدة على الفريضة أي: لا تضم إِلى غيرها فتعد معها وتُحْسَب.

Missing Alif-Lam of Ahad

If you read the verses in Surah 112 carefully you notice that first Divine Attribute/Name Ahad is mentioned without Alif-Lam (Al or ‘the’ article) while Al-Samad has the said article:

 قل هو الله أَحد الله ال صمَد

The reason for this is known (not widely though):

Ahad is One which needs nothing else for its Oneness i.e. it is One even though there is no counting to even have the concept of Two and for that matter there is no intellect to even cognize the concept of more than one! Therefore the article “The” which indicates singling out a particular member of a collection of entities, is omitted.

Fard is One which needs the existence of others, and it is individuated away from the remaining all else. Fard does not apply, has no concept or meaning, if it is by itself, it needs others for the process of discernment to properly take place.

As was mentioned:

Al-Asna Fi Sharh Al-Asma Allah Al-Husna Wa Sifatihi
Qurtubi

Al-Fard

Difference between Fard and Ahad:

Al-Ahadiyya (Ahad) is cognized free of “all else” (all other than itself), however Al-Fardiyya (Fard) could not be cognized unless “all else” is understood.
Like unto Khaliq (Creator) or Raziq (Sustainer) who could not be understood unless Creation and Sustenance is understood.
As such is Fard which could not be understood unless by all others that were discerned and distinguished against itself. (all else that is not itelf)

الأسنى في شرح اسماء الله الحسنى و صفاته
قرطبي

 

و الفرق بينه (فرد) و بين أحد
الأحدية تفهم من غير توهم مغاير ولا تفهم الفردية إلا مع توهم مغاير.
كخالق و رازق و لا يفهم معناها إلا بتوهم معنى اخلق و الرزق.
كذلك الفرد لا يفهم إلا بتوهم منفرد عنه.

© 2015-2002,  Dara O Shayda

Grammar, Terminology

One: Ahad(أَحد) vs. Wahid(واحد)

One

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

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There are two similar words for One in the language of Arab, both applied towards Tauhid (Divine Oneness):

Wahid: this is a category of one which has no similar, nor copy, discerned from all else, and does not cease to be as such.

Ahad: this is a category of one which allows for nothing else in relation to one, i.e. there is nothing else and only “the one” is extant.

Wahid used when there are many things, including counting, and other extant entities that are only one in some form or fashion. For example, you could say Allah is Wahid, and that thing is also Wahid meaning only one like it.

Ahad used when there is nothing only the one is extant i.e. there is only one Allah and nothing else. Nothing else exists, not even number one, not even any form of thought or intellect to muse this oneness. You can say Allah is Ahad but you cannot say that thing is Ahad, only applicable to Allah. This is so since in the language of Arab Ahad is used in a negative connotation e.g. “not even one (Ahad) person came to me” it is not permissible to say one (Ahad) person came to me. Non-negative usage reserved only for Allah.

In order to cognize these concepts, know that the Divine Presence has many modalities i.e. modes of existence, like unto a single beam of light with a wide varying spectrum, and yet the same light.

There is modality of Divine Presence when there is Allah and no one else (Ahad Mode), and there is equally another modality of Divine Presence that unique Allah is present and so are other unique things (Wahid Mode).

لسان العرب
 ابن منظور


 الواحدُ: أَول عدد الحساب

  يقال: رأَيته وحده وجلس وحده أَي منفرداً، وهو منصوب عند أَهل الكوفة على الظرف


 والتوحيد: الإِيمان بالله وحده لا شريك له. والله الواحِدُ الأَحَدُ: ذو الوحدانية والتوحُّدِ. ابن سيده: والله الأَوحدُ والمُتَوَحِّدُ وذُو الوحْدانية، ومن صفاته الواحد الأَحد؛ قال أَبو منصور وغيره: الفرق بينهما أَن الأَحد بني لنفي ما يذكر معه من العدد، تقول ما جاءَني أَحد، والواحد اسم بني لِمُفْتَتَح العدد، تقول جاءني واحد من الناس، ولا تقول جاءني أَحد؛ فالواحد منفرد بالذات في عدم المثل والنظير، والأَحد منفرد بالمعنى؛ وقيل: الواحد هو الذي لا يتجزأُ ولا يثنى ولا يقبل الانقسام ولا نظير له ولا مثل ولا يجمع هذين الوصفين إِلا الله عز وجل؛ وقال ابن الأَثير: في أَسماء الله تعالى الواحد، قال: هو الفرد الذي لم يزل وحده ولم يكن معه آخر؛ قال الأَزهري: وأَما اسم الله عز وجل أَحد فإِنه لا يوصف شيء بالأَحدية غيره؛ لا يقال: رجل أَحَد ولا درهم أَحَد كما يقال رجل وحَدٌ أَي فرد لأَن أَحداً صفة من صفات الله عز وجل التي استخلصها لنفسه ولا يشركه فيها شيء؛ وليس كقولك الله واحد وهذا شيء واحد؛ ولا يقال شيء أَحد وإِن كان بعض اللغويين قال: إِن الأَصل في الأَحَد وحَد؛ قال اللحياني: قال الكسائي: ما أَنت من الأَحد أَي من الناس؛ وأَنشد:
 ولـيس يَطْـلُـبُـنـي فــي أَمـــرِ غـــانِـــيَة        إِلا كَعَمروٍ، وما عَمروٌ من الأَحَدِ
 قال: ولو قلت ما هو من الإِنسان، تريد ما هو من الناس، أَصبت. وأَما قول الله عز وجل: قل هو الله أَحد الله الصمَد؛ فإِن أَكثر القراء على تنوين أَحد. وقد قرأَه بعضهم بترك التنوين وقرئ بإِسكان الدال: قل هو الله أَحَدْ، وأَجودها الرفع بإِثبات التنوين في المرور وإِنما كسر التنوين لسكونه وسكون اللام من الله، ومن حذف التنوين فلالتقاء الساكنين أَيضاً.
 وأَما قول الله تعالى: هو الله، فهو كناية عن ذكر الله المعلوم قبل نزول القرآن؛ المعنى: الذي سأَلتم تبيين نسبه هو الله، وأَحد مرفوع على معنى هو الله أَحد، وروي في التفسير: أَن المشركين قالوا للنبي، صلى الله عليه وسلم: انْسُبْ لنا ربَّك، فأَنزل الله عز وجل: قل هو الله أَحد الله الصمد.
 قال الأَزهري: وليس معناه أَنّ لله نَسَباً انْتَسَبَ إِليه ولكن معناه نفي النسب عن اللهِ تعالى الواحدِ، لأَن الأَنْسابَ إِنما تكون للمخلوقين، والله تعالى صفته أَنه لم يلد ولداً ينسب إِليه، ولم يولد فينتسب إِلى ولد، ولم يكن له مثل ولا يكون فيشبه به تعالى الله عن افتراء المفترين، وتقدَّس عن إِلحادِ المشركين، وسبحانه عما يقول الظالمون والجاحدون علوّاً كبيراً. قال الأَزهري: والواحد من صفات الله تعالى، معناه أَنه لا ثاني له، ويجوز أَن ينعت الشيء بأَنه واحد، فأَما أَحَد فلا ينعت به غير الله تعالى لخلوص هذا الاسم الشريف له، جل ثناؤه. وتقول: أَحَّدْتُ الله تعالى ووحَّدْته، وهو الواحدُ الأَحَد. وروي عن النبي، صلى الله عليه وسلم، أَنه قال لرجل ذَكَرَ اللَّهَ وأَومَأَ بإِصْبَعَيْهِ فقال له: أَحِّدْ أَحِّدْ أَي أَشِرْ بِإِصْبَعٍ واحدة. قال: وأَما قول الناس: تَوَحَّدَ الله بالأَمر وتفرّد، فإِنه وإِن كان صحيحاً فإِني لا أُحِبُّ أَن أَلْفِظَ به في صفة الله تعالى في المعنى إِلا بما وصف به نفسه في التنزيل أَو في السُّنَّة، ولم أَجد المُتَوَحِّدَ في صفاته ولا المُتَفَرِّدَ، وإِنما نَنْتَهِي في صفاته إِلى ما وصف به نفسه ولا نُجاوِزُه إِلى غيره لمَجَازه في العربية. وفي الحديث: أَن الله تعالى لم يرض بالوَحْدانيَّةِ لأَحَدٍ غيره، شَرُّ أُمَّتي الوَحْدانيُّ المُعْجِبُ بدينه المُرائي بعَمَلِه، يريد بالوحْدانيِّ المُفارِقَ للجماعة المُنْفَرِدَ بنفسه، وهو منسوب إِلى الوَحْدةِ والانفرادِ، بزيادة الأَلف والنون للمبالغة.

  وقوله: لَسْتُنَّ كأَحَد من النساءِ، لم يقل كَواحِدة لأَن أَحداً نفي عام للمذكر والمؤنث والواحد والجماعة.

  الأَصمعي: تقول العرب: ما جاءَني من أَحد ولا تقول قد جاءَني من أَحد،

  الفراء قال: أَحد يكون للجمع والواحد في النفي؛ ومنه قول الله عز وجل: فما منكم من أَحد عنه حاجزين؛ جُعِل أَحد في موضع جمع؛ وكذلك قوله: لا نفرّق بين أَحد من رسله؛ فهذا جمع لأَن بين لا تقع إِلا على اثنين فما زاد.


 اللحياني: يقال وَحِدَ فلان يَوْحَدُ أَي بقي وحده

 قال أَبو بكر: وحده منصوب في جميع كلام العرب إِلا في ثلاثة مواضع، تقول: لا إِله إِلا الله وحده لا شريك له، ومررت بزيد وحده؛ وبالقوم وحدي. قال: وفي نصب وحده ثلاثة أَقوال: قال جماعة من البصريين هو منصوب على الحال، وقال يونس: وحده هو بمنزلة عنده، وقال هشام: وحده منصوب على المصدر، وحكى وَحَدَ يَحِدُ صَدَر وَحْدَه على هذا الفعل.

 وأَوحَدَه اللَّهُ: جعله واحد زمانه؛ وفلانٌ أَوْحَدُ أَهل زمانه وفي حديث عائشة تصف عمر، رضي الله تعالى عنهما: للهِ أُمٌّ حَفَلَتْ عليه ودَرَّتْ، لقد أَوْحَدَت به أَي ولَدَتْه وحِيداً فَرِيداً لا نظير له،

Origin

Origin of both Wahid and Ahad was Wahad: Waw+Ha+Dal.

وحد

When Waw was replaced by Alif, it became Ahad (see the Lisan Al-Arab reference above).

Referring and learning from Kitab Al-Waw of Ibn Arabi, the Waw is recursive i.e. it is used in its own definition i.e. in spoken form:

و or Waw = Waw+Alif+Waw or واو

Moreover:

Ibn Arabi
Kitab Al-Waw

And the Spoken Surat (Constraint to form the acoustics) of Al-Waw is as follows: The first Waw is the Waw of Al-Huwiya (IT-ness, That-ness) and the Ha (‘h’ sound form the throat) of Hu-Wa is immixed (graded) deep within the Waw as is the number 5 (graded) within number 6. And the other Waw i.e. the Waw of Al-Kaun (Existence) emerged within the Al-Kaun or Al-Mukawwin (Formative Creator) (as you wish to use either word)… The reality of Huwa is the opposite of being observable therefore Huwa is the Absolute Absence (Al-Ghayb Al-Mutlaq).

كتاب
الميم و الواو و النون
من مجموعة رسائل
الشيخ محيى الدين بن عربي

وصورة نطق الواو هكذا ـ واوـ فالواو الاولى واو الهوية والهاء مدرجة فيها اندراج الخمسة في الستة فأغنت عنها والواو الاخرى واو الكون فظهرت الواو في الكون والمكون ان شئت واو الهوية ثم هي الواسطة التي بين الهوية والكون وهي غابت من أجل الأمر فإنها لو ظهرت عند الأمر لما ظهر الكون إذ لا طاقة له على مشاهدة الهو وكانت تزول حقيقة الهو فإن الهو يناقض الشهادة فهو الغيب المطلق.

Ibn Arabi

Therefore if you viewed the Al-Kaun (Existence) from the point of view of Surat (Constraint to Shape) you might have said: ‘Adaman (Allah ‘in-absentia’) since indeed the Surat (Constraint that forms) is that of Al-Huwa (The Divine IT, third person absent pronoun).

Dara: Al-Huwa (IT) is the absentia modality of the Divine Presence, wherein there is no direct presence of the Divine Being to be seen or touched, but the departure of the direct presence re-shaped and formed the universe i.e. Suart, in such fashion that: The Creator was here thus invented fanciful inventions and then disappeared out of direct presence and view.

And if you viewed the Al-Kaun (Existence) from the point of view of Dhat (Discerning Essence) you might have said: Wujudan (Being-ness); and the one that is not cognizant of these two (Waw(s)), as well, is not cognizant of the Partitioner between these two Waw i.e. the Alif—This Waw is not that Waw.

Dara: Waw for Al-Huwa (The Divine IT) is the distant-view (Macro), indeed a distinct Surat (Constraint), that the Divine Presence has left behind in absentia which has formed the engineering processes knowledges and materials of the universe i.e. fully automated self-operational autonamous universe. Waw for Al-Kaun (Kaf+Waw+Nun) is the near-view (Micro), another completely different Surat (Constraint), that the Divine Dhat (Discerning Essence) has imposed upon this universe i.e. creation and ontology of all things in existence. These two views i.e. one macro and one micro, have to be separated by a veil so they do not mix and stay partitioned, and that partitioning agent is Alif.

كتاب
الميم و الواو و النون
من مجموعة رسائل
الشيخ محيى الدين بن عربي
 
فإذا نظرت الكون من حيث الصورة قلت عدما فإن الصورة هي الهو واذا نظرته من حيث ذاته قلت وجودا ولا تعرف ذلك ما لم تعرف الفاصل بين الواوين وهو الألف فيعرفك أن هذا ليس هذا

Inferring from the concept of Ibn Arabi, if we removed the two distinct Waw, discerned by Alif sandwiched in the middle, all is left is only Alif and the word Wahad becomes Ahad:

واو–>او–>ا

One Waw stood for Huwa (Divine ITness, That-ness) and the other for existence (Kaun). Therefore the removal of the Waw indicates the Modality of Dhat (Divine Inmost Essence) and there is nothing not even pointing or any concepts to describe Allah, and that is Ahad Mode of Divine Presence.

© 2015-2002,  Dara O Shayda

Grammar, Terminology

Ibn Arabi: Kitab Al-Waw: كتاب الميم و الواو و النون

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

Kitab Al-Waw (‘w’ sound in Arabic)
Ibn Arabi

Discussion    Join

Content:
Kitab Al-Waw (Book of ‘W’ letter)
Kitab Al-Jalala: Kalimat Allah
Qasam

See Also:
http://www.untiredwithloving.org/grammar_states.html
http://www.untiredwithloving.org/surat_constraint.html
http://www.untiredwithloving.org/kitab_nun.html

Kitab Al-Waw (Book of ‘W’ letter)

(The Lofty Spiritualities descended, a noble descention indeed, by means of  the secrets of Waw) And this is also an indication of existence of Surat (Constraint to shape) within us as was said by peace be upon him: Inna Allah created Adam according to/upon ITs Surat (Constraint).

Remark: Pronoun ‘ITs‘ refers to Allah in the case of Ibn Arabi writings i.e. Allah created Adam according to ITs own Divine Surat (Constraints to shape and form). Click here for Imam Razi’s interpretation of the Hadith.

Remark: Waw is phonetically comprised of Waw+Alif+Waw. Kaun is made up of Ka+Waw+Nun.

Between the two Waw, is placed, the veil of Ahadiyat (Oneness) i.e. Alif, and consequently emerged the ‘Ain (An instantiation) of Al-Kaun (Existence) according to the Surat (Constraint) of the Al-Mukawwin (Formative Creator) and thus in between is the Veil of Divine Greatness and Ahadiyat (Oneness) for the purpose of discernment of the Dhawāt (Discerning Essences, pl Dhat).

كتاب
 الميم و الواو و النون
 من مجموعة رسائل
الشيخ محيى الدين بن عربي
  
 وهي الدليل أيضا لنا على وجود الصورة فينا من قوله صلى الله عليه وسلم (ان الله خلق آدم على صورته) وبينهما حجاب الأحدية الذي هو الألف فظهر عين الكون على صورة المكون وحال بينهما حجاب العزة الاحمى والاحدية العظمى فتميزت الذوات

Therefore if you viewed the Al-Kaun (Existence) from the point of view of Surat (Constraint to Shape) you might have said: ‘Adaman (Allah ‘in-absentia’) since indeed the Surat (Constraint that forms) is that of Al-Huwa (The Divine IT, third person absent pronoun).

Dara: Al-Huwa (IT) is the absentia modality of the Divine Presence, wherein there is no direct presence of the Divine Being to be seen or touched, but the departure of the direct presence re-shaped and formed the universe i.e. Suart, in such fashion that: The Creator was here thus invented fanciful inventions and then disappeared out of direct presence and view.

And if you viewed the Al-Kaun (Existence) from the point of view of Dhat (Discerning Essence) you might have said: Wujudan (Being-ness); and the one that is not cognizant of these two (Waw(s)), as well, is not cognizant of the Partitioner between these two Waw i.e. the Alif—This Waw is not that Waw.

Dara: Waw for Al-Huwa (The Divine IT) is the distant-view (Macro), indeed a distinct Surat (Constraint), that the Divine Presence has left behind in absentia which has formed the engineering processes knowledges and materials of the universe i.e. fully automated self-operational autonamous universe. Waw for Al-Kaun (Kaf+Waw+Nun) is the near-view (Micro), another completely different Surat (Constraint), that the Divine Dhat (Discerning Essence) has imposed upon this universe i.e. creation and ontology of all things in existence. These two views i.e. one macro and one micro, have to be separated by a veil so they do not mix and stay partitioned, and that partitioning agent is Alif.

كتاب
 الميم و الواو و النون
 من مجموعة رسائل
الشيخ محيى الدين بن عربي
  
 فإذا نظرت الكون من حيث الصورة قلت عدما فإن الصورة هي الهو واذا نظرته من حيث ذاته قلت وجودا ولا تعرف ذلك ما لم تعرف الفاصل بين الواوين وهو الألف فيعرفك أن هذا ليس هذا.

And the Spoken Surat (Constraint to form the acoustics) of Al-Waw is as follows: The first Waw is the Waw of Al-Huwiya (IT-ness, That-ness) and the Ha (‘h’ sound form the throat) of Hu-Wa is immixed (graded) deep within the Waw as is the number 5 (graded) within number 6. And the other Waw i.e. the Waw of Al-Kaun (Existence) emerged within the Al-Kaun or Al-Mukawwin (Formative Creator) (as you wish to use either word)… The reality of Huwa is the opposite of being observable therefore Huwa is the Absolute Absence (Al-Ghayb Al-Mutlaq).
كتاب
 الميم و الواو و النون
 من مجموعة رسائل
الشيخ محيى الدين بن عربي

 وصورة نطق الواو هكذا ـ واوـ فالواو الاولى واو الهوية والهاء مدرجة فيها اندراج الخمسة في الستة فأغنت عنها والواو الاخرى واو الكون فظهرت الواو في الكون والمكون ان شئت واو الهوية ثم هي الواسطة التي بين الهوية والكون وهي غابت من أجل الأمر فإنها لو ظهرت عند الأمر لما ظهر الكون إذ لا طاقة له على مشاهدة الهو وكانت تزول حقيقة الهو فإن الهو يناقض الشهادة فهو الغيب المطلق.

Kitab Al-Jalala: Kalimat Allah
From the treatise of Ibn Arabi

Know that she, the Divine Kalimat (Word, Verbiage) for Allah, is comprised of six letters:

Alif+Lum+Lum+Alif+Ha+Waw

Four are patent when written:

1.    Alif Al-Awaliaya (First-Most, Primordial) Alif the first letter in the alphabet of the Arab
2.    Lum of Ghayb (Unseen, Unobservable) and she is concealed
3.    Lum patent which is for the Shahada (Observable Universe), spoken Mushaddad (Repeated LL sound)
4.    Ha of Huwiya (IT-ness, That-ness)

Four are patent when spoken:

1.    Alif of Divine Power (Qudra) to set destinies and to shape and form all objects
2.    Lum patent for Shahada (Observable Universe)
3.    Alif for Dhat (Discernable Essence)
4.    Ha of Huwiya (IT-ness, That-ness)

One of the Harf (Divine Alphabet) does not emerge patent neither within the written or spoken linguistics of Allah, however there are implicit links to it, and that is the Waw of Huwa.

Lum is for the middle-buffer universe i.e Barzakh (Barrier) subject to the actions of the Aql (Intellect).

Ha is for the Ghayb (Unseen and Concealed i.e. Unobservable). Waw: One for the Shahada (Observable Universe), the other for Allah rendering the Ghayb Al-Mutlaq (Absolute Absence). The Waw for Shahada (Observable Universe) is oral (i.e. pronounced by the pressing motion of the lips (the utmost boundary of human breathing system) and no participation of the tongue or the teeth) and therefore applies not to Allah (for Allah does not appear within this universe); the other Waw which does not appear either written or spoken refers to Allah i.e. Ghayb (Unseen and Concealed i.e. Unobservable).

كتاب الجلالة
و هو
كلمة الله
من مجموعة رسائل
الشيخ محيى الدين بن عربي

واعلموا أنها تحوي من الحروف على ستة أحرف وهي: ا ل ل ا ه و، أربعة منها ظاهرة في الرقم وهي الألف الأولية ولام بدء الغيب وهي المدغمة ولام بدء الشهادة وهي المنطوق بها مشددة وهاء الهوية.
وأربعة منها ظاهرة في اللفظ وهي ألف القدرة ولام بدء الشهادة وألف الذات وهاء الهو وحرف واحد منها لا ظاهر في اللفظ ولا في الرقم لكنه مدلول عليه وهو واو الهو في اللفظ وواو الهوية في الرقم وانحصرت حروفه، واللام للعالم الأوسط وهو البرزخ وهو معقول والهاء للغيب والواو لعالم الشهادة ولما كان الله هو الغيب المطلق وكان فيه واو عالم الشهادة لأنها شفهية ولا يتمكن ظهورها في الله، لهذا لم تظهر في الرقم ولا في اللفظ فكانت غيبا في الغيب وهذا هو الغيب ومن هنا صح شرف الحس على العقل فإن الحس اليوم غيب في العقل والعقل هو الظاهر فإذا كان غدا في الدار الآخرة كانت الدولة في الحظيرة الإلهية وكثيب الرؤية للحس فنظرت إليه الأبصار وكانت الغايات للأبصار والبدايات للعقول ولولا الغايات ما التفت أحد إلى البدايات فإنظر ما هنا من الأسرار وهو أن الآخرة أشرف من الدنيا قال الله تعالى ((تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللّهُ يُرِيدُ الآخِرَةَ)) 67 سورة الأنفال، وقال تعالى ((وَالْآخِرَةُ خَيْرٌ وَأَبْقَى)) 17 سورة الأعلى.

Dara: This is the definition of the Waw:

28:70. Wa: Hu is Allah. No deity other than Hu. To Hu be praise, at the first and at the last

وَهُوَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْحَمْدُ فِي الْأُولَى وَالْآَخِرَةِ

Waw is a cyclic phoneme in the language of the Arab i.e. starts with a ‘w’ sound  and ends with the same sound ‘w’ i.e. ‘the first and at the last’ which refers to the first Waw and the final Waw and Alif in the between to veil one against the other as was mentioned by the Ibn Arabi above. Therefore the emergence of Waw by any creature elevates its importance as though a flag posted on the creature written upon: Important Creature Identified by Allah:

Qasam

53:1 Wa the star when it goes down (sets)

وَالنَّجْمِ إِذَا هَوَى

Association of the Wa by the star is to aggrandize to make it even more observable that other members of the creation, as Allah loves and wills, and the agent alphabet that does elevate the status of that creature is Waw:

100:1. Wa the galloping panting quadruped-animals (four-legged animals which pant (noisy expirations) when gallop e.g. horse or dog)

وَالْعَادِيَاتِ ضَبْحًا

The extraordinary molecular breathing apparatus of the galloping animals when they pant is elevated to the mighty importance, Allah loves the breathing inventinveness of such animals, by Waw thus serves as a vector pointing towards Absent Divine Presence…

Vivace

Wa the Harf (Divine Alphabet) the agent that operates upon any member of the creation Allah loves or Allah holds with regard or assigns immense importance to. This is the agent alphabet that elevates and thus renders the importance of an entity—High Complexity.

Without Waw universe is flat i.e. there is no variation of importance amongst the objects, and how can there be a Divine Lover without preferences? How can the universe point to a Singleton Lover unless there is the asymmetry of ITs Divine Love?

[1]

Ta’rifat Jurjani
Dhat for any object

Dhat is what specializes or discerns something from all else.

Difference between the Dhat and Shakhs is that Dhat is more general than that of Shakhs i.e. Dhat is applicable for both corporeal or otherwise but Shakhs is only applicable to the corporeal.

التعريفات  الجرجاني
باب الذال
الذاتي لكل شيء
ما يخصه ويميزه عن جميع ما عداه.
وقيل: ذات الشيء: نفسه وعينه، وهو لا يخلو عن العرض، والفرق بين الذات والشخص: أن الذات أعم من الشخص، لأن الذات تطلق على الجسم وغيره، والشخص لا يطلق إلا على الجسم.

© 2009-2002,  Dara O Shayda

Tafsir, Terminology

Al-Witr: Uncompounded, الشفع والوتر

1 Comment

 

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

Witr: not composite, uncompounded, indivisible, uniquely dissimilar to all else. One that could not become two or more. Unlinked or related in any form or fashion. Cannot be united with anything else.

Al-Witr rightfully so is Allah (per Surah 112) and all else are Shafa’ the opposite of Witr i.e. composite and compounded in pair or similar categories or linked and related in any form or fashion.

Shafa’ is when an entity is somehow joint related or united to its similar.

Shafa’at is when someone evil is brought forth and related to someone good as an aid, so the good person would seek respite and mercy on behalf of the bad one.

الدر المنثور في التفسير بالمأثور. الإصدار 2.02 – للإمام جلال الدين السيوطي
المجلد الثامن >> 89 – سورة الفجر مكية وآياتها ثلاثون

وأخرج عبد بن حميد عن الحسن {والشفع والوتر} قال: أقسم ربنا بالعدد كله الشفع منه والوتر.
وأخرج سعيد بن منصور وعبد بن حميد وابن المنذر عن إبراهيم النخعي قال: الشفع الزوج، والوتر الفرد.
وأخرج عبد بن حميد عن ابن عباس {والشفع والوتر} قال: كل شيء شفع فهو اثنان والوتر واحد.
وأخرج عبد الرزاق عن مجاهد {والشفع والوتر} قال: الخلق كله شفع ووتر فأقسم بالخلق.
وأخرج ابن جرير عن ابن عباس {والشفع والوتر} قال: الله الوتر وأنتم الشفع.
وأخرج الفريابي وسعيد بن جبير وعبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم عن مجاهد {والشفع والوتر} قال: كل خلق الله شفع السماء والأرض والبر والبحر والإنس والجن والشمس والقمر ونحو هذا شفع، والوتر الله وحده.
وأخرج عبد بن حميد وابن جرير وابن المنذر وابن أبي حاتم عن مجاهد {والشفع والوتر} قال: الله الوتر وخلقه الشفع الذكر والأنثى.
وأخرج عبد بن حميد عن مجاهد قال: الشفع آدم وحواء والوتر الله.
وأخرج عبد بن حميد من طريق إسماعيل عن أبي صالح {والشفع والوتر} قال: خلق الله من كل زوجين اثنين، والله وتر واحد صمد.

 

مفردات ألفاظ القرآن. الإصدار 2.03 – للأصفهاني
كتاب الشين

شفع
–الشفع: ضم الشيء إلى مثله، ويقال للمشفوع: شفع، وقوله تعالى: {والشفع والوتر} <الفجر/3>، قيل: الشفع المخلوقات من حيث إنها مركبات، كما قال: {ومن كل شيء خلقنا زوجين} <الذاريات/49>، والوتر: هو الله من حيث إن له الوحدة من كل وجه. وقيل: الشفع: يوم النحر من حيث إن له نظيرا يليه، والوتر يوم عرفة (انظر تفسير ابن جرير 30/170)، وقيل: الشفع: ولد آدم، والوتر: آدم لأنه لا عن والد (رواه ابن أبي نجيح. انظر تفسير القرطبي 20/40 وقال بعض الأفاضل: لا إشعار للفظ الشفع والوتر بتخصيص شيء مما ذكروه، بل هو إنما يدل على معنى كلي متناول لذلك)، والشفاعة: الانضمام إلى آخر ناصرا له وسائلا عنه، وأكثر ما يستعمل في انضمام من هو أعلى حرمة ومرتبة إلى من هو أدنى. ومنه: الشفاعة في القيامة. قال تعالى: {لا يملكون الشفاعة إلا من اتخذ عند الرحمن عهدا} <مريم/87>، {لا تنفع الشفاعة إلا من أذن له الرحمن} <طه/109>، {لا تغني شفاعتهم شيئا} <النجم/26>، {ولا يشفعون إلا لمن ارتضى} <الأنبياء/28>، {فما تنفعهم شفاعة الشافعين} <المدثر/48>، أي: لا يشفع لهم، {ولا يملك الذين يدعون من دونه الشفاعة} <الزخرف/86>، {من حميم ولا شفيع} <غافر /18>، {من يشفع شفاعة حسنة} <النساء/85>، {ومن يشفع شفاعة سيئة} <النساء/85>، أي: من انضم إلى غيره وعاونه، وصار شفعا له، أو شفيعا في فعل الخير والشر، فعاونه وقواهه، وشاركه في نفعه وضره. وقيل: الشفاعة ههنا: أن يشرع الإنسان للآخر طريق خير، أو طريق شر فيقتدي به، فصار كأنه شفع له، وذلك كما قال عليه السلام: (من سن سنة حسنة فله أجرها وأجر من عمل بها، ومن سن سنة سيئة فعليه وزرها ووزر من عمل بها) (الحديث عن جرير بن عبد الله قال: قال رسول الله صلى الله عليه وسلم: (من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها من بعده من غير أن ينقص من أجورهم شيء، ومن سن في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن ينقص من أوزارهم شيء).
أخرجه مسلم، وله قصة باب الزكاة برقم (1017) ؛ وأخرجه أحمد 4/362) أي: إثمها وإثم من عمل بها، وقوله: {ما من شفيع إلا من بعد إذنه} <يونس/ 3>، أي: يدبر الأمر وحده لا ثاني له في فصل الأمر إلا أن يأذن للمدبرات، والمقسمات من الملائكة فيفعلون ما يفعلونه بعد إذنه. واستشفعت بفلان على فلان فتشفع لي، وشفعه: أجاب شفاعته، ومنه قوله عليه السلام: (القرآن شافع مشفع) (الحديث عن جابر رضي الله عنه عن النبي صلى الله عليه وسلم قال: (القرآن شافع مشفع، وماحل مصدق، من جعله أمامه قاده إلى الجنة، ومن جعله خلف ظهره ساقه إلى النار). أخرجه ابن حبان. انظر: الترغيب والترهيب 2/207، وموارد الظمآن إلى زوائد ابن حبان ص 443؛ وابن أبي شيبة 6/130) والشفعة هو: طلب مبيع في شركته بما بيع به ليضمه إلى ملكه، وهو من الشفع، وقال عليه السلام: (إذا وقعت الحدود فلا شفعة) (الحديث عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم: (الشفعة فيما لم يقسم، فإذا وقعت الحدود وصرفت الطرق فلا شفعة). أخرجه ابن حبان والشيخان. انظر: موارد الظمآن ص 281؛ وفتح الباري 4/436 كتاب البيوع باب الشفعة؛ وأبو داود (3514) البيوع، باب الشفعة).

© 2015-2002,  Dara O Shayda

Tafsir, Tafsir Irfani

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

1 Comment

 

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!

 

ansari_basmala_111

 

 

Hadith, Tafsir Irfani, Terminology

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

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

Introduction

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.

Terminologies:

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

Terminology

Relief from ‘Ujb(Conceit)

Salaam to everyone

‘Ujb or conceit is one of the deadliest ailments of heart and the largest blockage for the Suluk (Voyage) towards Allah.

Sadly we all suffer from it, this Rahi (Author) and you the reader, without exceptions. Specially in this day and age of Facebook and Instagram and ridiculous addiction to Selfies photography.

The treatment for this illness could be quite harsh and unpleasant:

1. Eating simple foods, few simple ingredients, monotonic menu prepared with as little attention to pleasure and luxury.

2. Frequent visit to graveyards, muse the lives of the deceased imagine you were them, how your conceit turned into dust in just a day!

3. Befriend the poor and lowly whom no one befriends

4. Eat from what people throw away until you feel no shame

5. Focus your mental energies on always learning new things, every morning wake up like a toddler, as if your mind is a clean slate, start afresh and learn anew and revel in luxuries of learning new concepts and skills. The older you get learn harder!

6. Speak when spoken to, no pontiff chatterbox