Hadith, Terminology

Mu’min vs. Muslim

2 Comments

 

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

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

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

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

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

 

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

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

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

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

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

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

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

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

لسان العرب

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

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

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

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

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

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

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

 

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

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ

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

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

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

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

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

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

معجم الطبراني الكبير – للإمام الطبراني

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

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

 

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

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

 

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

قال ثعلب: المؤمِنُ بالقلب والمُسلِمُ باللسان

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

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

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

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

 

© 2016-2002,  Dara O Shayda

 

 

 

Question

Life Expectancy

Even up to 1900s the average life expectancy was 31 years. Many factors resulted in short life span but what mattered for many communities was early marriages to maintain a population that could function as an organized society i.e. to farm and manufacture and secure and so on.

It is not for us to judge those marriages. We should only judge our own affairs with women and children in our own households, not what those millions of people did centuries back.

 

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

Era Life expectancy at birth
in years		 Life expectancy at older age
Paleolithic 33 Based on the data from recent hunter-gatherer populations, it is estimated that at 15, life expectancy was an additional 39 years (total 54), with a 0.60 probability of reaching 15.[11]
Neolithic 20 [12]-33 [13]
Bronze Age and Iron Age[14] 26
Classical Greece[15] 28
Classical Rome[16] 20–30 If a child survived to age 10, life expectancy was an additional 37.5 years, (total age 47.5 years).[17]
Pre-Columbian North America[18] 25–30
Medieval Islamic Caliphate[19] 35+ Average lifespan of scholars was 59–84.3 years in the Middle East[20][21] and 69–75 in Islamic Spain.[22]
Late medieval English peerage[23][24] 30 At age 21, life expectancy was an additional 43 years (total age 64).[25]
Early Modern England[14] 33–40
1900 world average[26] 31
1950 world average[26] 48
2010 world average[27] 67.2

Question

Age of Consent Laws

Source: http://chnm.gmu.edu/cyh/primary-sources/24

Age of Consent Laws

Annotation

Information on the ages used historically in western age of consent laws is not readily available. This table has been compiled from a combination of historical and contemporary sources. By 1880, the first date chosen, many western nations had established an age of consent for the first time, typically of 12 or 13 years. By 1920, when the influence of reform campaigns that established a new link between the age of consent and prostitution had run its course, most had revised their age upward, to 14 or 15 in European nations, and 16 in the Anglo-American world. In the last decades of the 20th century, states and nations with ages below those averages amended their laws to move closer to them. In Europe that growing conformity owed much to moves toward greater European integration. Given that the rationale for the age of consent has remained essentially unchanged in its emphasis on the need to protect ‘immature’ children, the table highlights the shifting and various definitions of childhood employed across time and cultures.

Source

Date compiled from the following sources: Hirschfeld, Magnus. The Homosexuality of Men and Women. Translated by Michael Lombardi-Nash. Amherst, New York: Prometheus Books, 2000; Killias, Martin. “The Emergence of a New Taboo: The Desexualization of Youth in Western Societies Since 1800.” European Journal on Criminal Policy and Research 8 (2000): 466; Odem, Mary. Delinquent Daughters: Policing and Protecting Adolescent Female Sexuality in the United States, 1885-1920. Chapel Hill: University of North Carolina Press, 1995; “Worldwide Ages of Consent,” AVERTing HIV and Aids, www.avert.org/aofconsent.htm (accessed November 29, 2007).

Primary Source Text

Age Limit in Age of Consent Laws in Selected Countries

1880 1920 2007
Austria 14 14 14
Belgium – 16 16
Bulgaria 13 13 14
Denmark 12 12 15
England & Wales 13 16 16
Finland – 12 16
France 13 13 15
Germany 14 14 14
Greece – 12 15
Italy – 16 14
Luxembourg 15 15 16
Norway – 16 16
Portugal 12 12 14
Romania 15 15 15
Russia 10 14 16
Scotland 12 12 16
Spain 12 12 13
Sweden 15 15 15
Switzerland various 16 16
Turkey 15 15 18
Argentina – 12 13
Brazil – 16 14
Chile 20 20 18
Ecuador – 14 14
Canada 12 14 14
Australia
New South Wales 12 16 16
Queensland 12 17 16
Victoria 12 16 16
Western Australia 12 14 16
United States
Alabama 10 16 16
Alaska – 16 16
Arizona 12 18 18
Arkansas 10 16 16
California 10 18 18
Colorado 10 18 15
Connecticut 10 16 16
District of Columbia 12 16 16
Delaware 7 16 16
Florida 10 18 18
Georgia 10 14 16
Hawaii – – 16
Idaho 10 18 18
Illinois 10 16 17
Indiana 12 16 16
Iowa 10 16 16
Kansas 10 18 16
Kentucky 12 16 16
Louisiana 12 18 17
Maine 10 16 16
Maryland 10 16 16
Massachusetts 10 16 16
Michigan 10 16 16
Minnesota 10 18 16
Mississippi 10 18 16
Missouri 12 18 17
Montana 10 18 16
Nebraska 10 18 17
Nevada 12 18 16
New Hampshire 10 16 16
New Jersey 10 16 16
New Mexico 10 16 17
New York 10 18 17
North Carolina 10 16 16
North Dakota 10 18 18
Ohio 10 16 16
Oklahoma – – 16
Oregon 10 16 18
Pennsylvania 10 16 16
Rhode Island 10 16 16
South Carolina 10 16 16
South Dakota 10 18 16
Tennessee 10 18 18
Texas 10 18 17
Utah 10 18 16
Vermont 10 16 16
Virginia 12 16 18
Washington 12 18 16
West Virginia 12 16 16
Wisconsin 10 16 18
Wyoming 10 16 16

How to Cite This Source

“Age of Consent Laws [Table],” in Children and Youth in History, Item #24, http://chnm.gmu.edu/cyh/primary-sources/24 (accessed June 14, 2016). Annotated by Stephen Robertson

Question

Response to Shakir on Jihad

1 Comment

Shakir wrote:

There have been many VIOLENT Jihad (bloodshed,use of weapons etc.) during the time of the Prophet.

This statement is actually not correct, the modern Arab has made us believe that violent Jihad was often-occurring during the life of the Prophet, but is not a correct statement. The occurrences were no larger or smaller than the usual ancient Arab skirmishes among their own.

As a matter of fact the population of the Arab prior to the advent of Prophethood was decimated to a few, and they used to brag about their tribes’ numbers of gravestones (see Tafsir Takathur).  The population of the Arab exploded after the advent of the Prophethood indicating that the original common violence between the Arab was greatly reduced due to the proper implementation of Shariah.

So do not believe in the lies you are told.

Shakir wrote:

I was wondering WHO are supposed to participate in VIOLENT Jihad?

Mu’min i.e. the Believer who has a rank in piety and observant of Allah’s nearness (Qurb) and thus minimizes the bloodshed. The orders for the Jihad were not issued to Muslims, they were issued to Mu’min. Order of violent Jihad was not for settling tribal affairs or economic advantages. The individual Mu’min is self-disciplining in regards to his ability to inflict pain and suffering and therefore entrusted with limited exposure to warfare.

For many the Prophet peace be upon him forbade Jihad e.g. Abu Zar in the famous Hadith which you know about quite well. Not every believer can meet the standards of justice and restraint required to brandish a weapon.

Shakir wrote:

And AGAINST WHOM?

And for WHAT PURPOSE/INTENTION?

Jihad in its violent form are due when the populations are not allowed to worship Allah and read Qur’an or practice their religion. For example in the USSR until recently, and in parts of China and these days in Myanmar.

If you are able to conduct your religious affairs, read Qur’an and maintain prayers, even if you are abused and harassed you are not allowed to fight a physical fight. You are to persevere and forgive.

If mosques are burnt and Qur’an distribution forbidden and you are not allowed to exercise your freedom to preach and talk about your religion, then Jihad is mandatory in its violent form until such freedoms are restored.

The violence in Jihad is for institutions and governments not for the ordinary bigot who hates Muslims as do common folk.

To kill others to grab their land, or have upper hand over them or control their economy or subjugate them as inferior race, are away from the Jihad of any form.

Examples are those Muslim murderers you see in USA and EU attacks; where we are welcomed in America/Canada/EU and protected by their institutions, given rights to build houses of worship and publish our spiritual works and religious beliefs, and our women and children safe at home and work and school, yet the ignorant criminal in our midst commits heinous crimes under the false banner of Islam! And cowardly does so in restaurants and sidewalks against the unsuspecting innocent bystanders.

 

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ

4:135 O YOU who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk.

Shakir we worship Allah, we do not worship Muslims nor Middle Easterners nor Sheikhs, we do not worship Jihad, we only answer to Allah for our religion and no one else. If you can practice that exclusivity, then you found the very beginning of the Path. And how hard to find the beginning of the Path…

Salaamaat,

Dara

 

 

 

 

Question

Jihad

Salaam Sayyidi and Salaam everyone,

There have been many VIOLENT Jihad (bloodshed,use of weapons etc.) during the time of the Prophet.
I was wondering WHO are supposed to participate in VIOLENT Jihad?

And AGAINST WHOM?

And for WHAT PURPOSE/INTENTION?

Hadith, Tafsir Irfani, Terminology

Tajalli (Lucent Manifestation): Modern Experience

2 Comments

Tajalli (Lucent Manifestation)

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

 

flower-bloom-animated-gif9

 

جلو  جلى

to be or become clear, plain, distinct, manifest, patent, evident, obvious, unequivocal, explicit; to manifest itself, reveal itself, come out, come to light, show, appear, surface, emerge; to be revealed; to be manifested.

Example usages in the language of Arab:

The bride debuted.

The sword brandished (scintillated).

The sky cleared (no cloud or fog).

The man balded (scalp clear in view).

 

Mufradat

Isfahani

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

مفردات ألفاظ القرآن. – للأصفهاني
كتاب الجيم
جلو
-أصل الجلو: الكشف الظاهر، يقال: أجليت القوم عن منازلهم فجلوا عنها. أي: أبرزتهم عنها، ويقال: جلاه، نحو قول الشاعر:
95 – فلما جلاها بالأيام تحيزت * ثبات عليها ذلها واكتئابها
(البيت لأبي ذؤيب الهذلي، وهو في ديوان الهذليين 1/79؛ والمجمل 1/193)
وقال الله عز وجل: {ولولا أن كتب الله عليهم الجلاء لعذبهم في الدنيا} <الحشر/3>، ومنه: جلا لي خبر، وخبر جلي، وقياس جلي (يسمى قياس العلة، وهو ما كانت العلة موجبة فيه للحكم، كقياس الضرب على التأفيف للوالدين في التحريم لعلة الإيذاء راجع شرح الورقات للمحلي ص 20)، ولم يسمع فيه جال. وجلوت العروس جلوة، وجلوت السيف جلاء، والسماء جلواء أي: مصحية، ورجل أجلى: انكشف بعض رأسه عن الشعر، والتجلي قد يكون بالذات نحو: {والنهار إذا تجلى} <الليل/2>، وقد يكون بالأمر والفعل، نحو: {فلما تجلى ربه للجبل} <الأعراف/143>. وقيل: فلان ابن جلا (اللسان: جلا) أي: مشهور، وأجلوا عن قتيل إجلاء.

 

All usages in Qur’an:

91:3. Wa the day as it reveals the world

وَالنَّهَارِ إِذَا جَلَّاهَا

 

7:187. THEY WILL ASK YOU [O Prophet] about the Last Hour: “When will it come to pass?” Say: “Verily, knowledge thereof rests with my Sustainer alone. None but IT/He will reveal it in its time.

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي لاَ يُجَلِّيهَا لِوَقْتِهَا

 

92:2. Wa the day as it rises bright!

وَالنَّهَارِ إِذَا تَجَلَّى

 

This is the particular usage of interest in spiritual sense:

7:143. … And as soon as his Sustainer revealed ITs/His glory to the mountain, caused it to crumble to dust; and Moses fell down in a swoon.

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا

 

“ITs veil is light; if uncovered shall char any eye grasping the Flares of ITs Divine Face”, said the Prophet peace be upon him.

Flares of ITs Divine Face: Extreme beauty that can no eye behold!

This act of uncovering is called Tajalli (Lucent Manifestation).
النهاية في غريب الحديث والأثر.  – للإمام ابن الأثير
المجلد الثاني >> حرف السين >> باب السين مع الباء

وفي حديث آخر <حجابُه النورُ أو النارُ، لو كَشَفَه لأحْرقَت سُبُحاتُ وجْهه كُلَّ شىء أدْرَكه بصره> سُبُحات الوجْه: محاسِنُه، لأنك إذَا رأَيت الحَسَنَ الوجْهِ. قُلْت: سْبحان اللّه. وقيل معناَه تنْزيه له: أي سُبْحان وجهه. وقيل: إن سُبُحات وجهه كلامٌ معتَرَضٌ بين الفعل والمَفْعُول: أي لو كشَفها لأحْرقَت كُلَّ شىء أدرَكه بَصَره، فكأَنه قال: لأحْرقت سُبُحات اللّه كل شىء أبصره، كما تقول: لو دَخَل المَلكُ البلدَ لقتل والعياذُ باللّه كُلَّ من فيه. وأقربُ من هذا كُلّه أن المعنَى: لو انْكَشف من أنوار اللّه التي تَحْجب العِبادَ عنه شىءٌ لأهْلَكَ كلَّ من وقَع عليه ذلك النُّور، كما خَرَّ موسى عليه السلام صَعِقاً، وتقطَّع الجبلُ دّكاً لمَّا تَجلَّى اللّهُ سُبْحانه وتعالى.

 

Since directly facing ITs Lucent Beauty chars the cosmos, from ITs boundless Mercy another form of nonlethal Tajalli (Lucent Manifestation) was offered as a gift for all eyes, believing or unbelieving:

All praise and adoration for that which (Allah) made manifestation  (Tajalli) for ITs creation by means of ITs creation!

Quoted from someone not sure about the name.
سِيَرُ أَعْلاَمِ النُّبَلاَءِ، الإصدار 2.02 – للإمام الذَّهبي
المُجَلَّدُ الحَادِي عَشَرَ >> [تابع: تَتِمَّةُ الطَّبَقَةِ الثَّانِيَةَ عَشْرَةَ] >> 98 – هِشَامُ بنُ عَمَّارِ بنِ نُصَيْرِ بنِ مَيْسَرَةَ بنِ أَبَانٍ (خ، 4)

قُلْتُ: أَمَّا قَوْلُ الإِمَامِ فِيْهِ: طَيَّاشٌ، فَلأَنَّهُ بَلَغَهُ عَنْهُ أَنَّهُ قَالَ فِي خُطبَتِهِ: الحَمْدُ للهِ الَّذِي تَجَلَّى لِخَلْقِهِ بِخَلْقِهِ.

 

What the Sufis called Tajalli is a form of making Allah manifest by the very creation and its engineering all around us.

Irfan(Noesis) 1:

The fact that we do not see the Creator is due  to ITs Tajalli!

Ibn Abbas said about this verse:

6:103. No vision can grasp IT/Him

لاَّ تُدْرِكُهُ الأَبْصَارُ

“This is ITs true Light, if made Tajalli for something, nothing of it will survive”.
قصص الأنبياء، الإصدار 1.01 – للإمام ابن كثير
الجزء الثاني >> ذكر قصّة موسى الكليم عليه الصلاة والتسليم >> سؤال الرؤية

وقال ابن عباس في قوله تعالى: {لا تُدْرِكُهُ الأَبْصَارُ}. ذاك نوره الذي هو نوره، إذا تجلى لشيء لا يقوم له شيء.

The atheist feels the absence and thus bewildered, the unbeliever disbelieved, but little they suspect that their feel for the lack of the Divine Presence is again a modality of the Divine Presence when the Subuhat (Flares of the Divine Beauty) have charred all eyes, and they are left eyeless without a stare.

Irfan(Noesis) 2:

Tajalli is act of debuting an entity, displayed never before, as though under a light to show everyone: Behold and bedazzled!

 

Examples in Modern Experience and Thought

Evolutionary Radiation

Perhaps the most familiar example of an evolutionary radiation is that of placental mammals immediately after the extinction of the dinosaurs at the end of the Cretaceous, about 66 million years ago. At that time, the placental mammals were mostly small, insect-eating animals similar in size and shape to modern shrews. By the Eocene (58–37 million years ago), they had evolved into such diverse forms as bats, whales, and horses.

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

Mammals, Birds and Flowers were debuted on the stage of the earth, and they were as though radiated throughout  the planet like an inescapable flash of a powerful light source.

They were not there a cosmic moment before, then they appeared grazing and flying and blooming. They were in darknesses of Non-Being (‘Adam) and light uncovered them from the darknesses and made them patent and clear for eyes to see i.e. alive.

Call these Organic Tajalli or Botanical Tajalli:

24:35. Allah is the light of heavens and earth… like a radiant star:  [a lamp] lit from a blessed tree – an olive-tree

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ

Think of Botanical Light, Organic Light, irradiating the cosmos with life.

Ironically Nur in the language of Arab also means flowers:
لسان العرب
والنَّوْرُ والنَّوْرَةُ، جميعاً: الزَّهْر، وقيل: النَّوْرُ الأَبيض والزهر الأَصفر وذلك أَنه يبيضُّ ثم يصفر، وجمع النَّوْر أَنوارٌ.
والنُّوّارُ، بالضم والتشديد: كالنَّوْرِ، واحدته نُوَّارَةٌ، وقد نَوَّرَ الشجرُ والنبات. الليث: النَّوْرُ نَوْرُ الشجر، والفعل التَّنْوِيرُ، وتَنْوِير الشجرة إِزهارها. وفي حديث خزيمة: لما نزل تحت الشجرة أَنْوَرَتْ أَي حسنت خضرتها، من الإِنارة، وقيل: إِنها أَطْلَعَتْ نَوْرَها، وهو زهرها.
يقال: نَوَّرَتِ الشجرةُ وأَنارَتْ، فأَما أَنورت فعلى الأَصل؛ وقد سَمَّى خِنْدِفُ بنُ زيادٍ الزبيريُّ إِدراك الزرع تَنْوِيراً فقال:
سامى طعامَ الحَيِّ حتى نَوَّرَا
وجَمَعَه عَدِيّ بن زيد فقال:
وذي تَناوِيرَ مَمْعُونٍ، له صَبَحٌ        يَغْـذُو أَوَابِـدَ قـد أَفْـلَـيْنَ أَمْـهــارَا
والنُّورُ: حُسْنُ النبات وطوله، وجمعه نِوَرَةٌ. ونَوَّرَتِ الشجرة وأَنارت أَيضاً أَي أَخرجت نَوْرَها. وأَنار النبتُ وأَنْوَرَ: ظَهَرَ وحَسُنَ. والأَنْوَرُ: الظاهر الحُسْنِ؛ ومنه صفته، صلي الله عليه وسلم: كان أَنْوَرَ المُتَجَرَّدِ.

Irfan(Noesis) 3:

Allah’s Botanical Organic Light irradiated the cosmos and life spread like blooming shafts of light from the Singleton Luminous Source Al-Hayy (The Ever-Living).

Thus Allah makes Tajalli, to show ITself to all eyes, yet no eyes could withstand ITs beauty, however Tajalli offered as a Divine Gift to allow us a second-hand glimpse of That Most Beautiful One, like unto viewing a reflection in a mirror, the direct view occluded but the reflection is view-able.

 

Irfan(Noesis) 4:

Tajalli is copious.

 

 

© 2016-2002,  Dara O Shayda

 

 

Hadith, Terminology

Anthropomorphism: Whisperer’s response

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

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

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

My meaning was:

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

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

Dara

 

Uncategorized

Response to: Anthropomorphism: The other way around

Salaam Dara

Wow it can be a shock to see how unclear one’s writing is! Apologies for that. I never intended to suggest that Allah makes anthropomorphising statements about Himself. My point was that once we understand that each of us is an aspect (and only an aspect) of the totality, we might be able to stop judging and fighting because things follow like falling dominoes.

  1. we are limited and transient and therefore not privy to God’s thought, approval, anger, etc,
  2. therefore,
  1. it is a gross impertinence to make take it upon ourselves to enforce God’s will, punish transgressions, and so forth,
  2. and furthermore,
  1. we are all one, and part of the magnificence of God’s self-reflecting creation.

As that kicks in, surely we then turn away from intolerance and instead contemplate God as we find Him all around us in the entirety of the universe. That contemplation of God was the part I had intended to connected to the Hidden Treasure hadith.

Barakah
gjpm