Sunderer

 

 

 

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http://untiredwithloving.org/singularity_i.html

Contents:

Singularity
Fatara
Falaqa
Shaqqa
Templates Mu-n-fa’il, ‘I-n-fi’al

 

Singularity

We are surrounded by singularities no matter where and when and what and how we examine.

A singularity separates realm A from realm B, where each realm are endowed with structures and rules for existence of the entities within them. There is no way the two realms could immix and if they could they both would have had perished. They can coexist since the singularity forbids them to commix in whatsoever way.

By observation we can see that in some cases entities from realm A find a way to appear in realm B, but transformed. Transformed since the original entity in realm A (stars) cannot exist in real B (polygons), for that matter the entity in realm A must transform to structure allowable in realm B.

For example a larva crosses the singularity of a cocoon to adopt new rules of motion i.e. rapid aerial flight abandoning the completely incompatible slow crawling motion on branches. Or ice in solid form, suddenly becomes liquid.

This translocation has the ‘feel’ of passing through a ‘breakage’ in singularity!

For briefest moment of time a breakage occurs, entity instantly translocates from realm A into realm B, breakage closes and the entity is transformed into something completely different, no longer in realm A, but now in realm B.

For example acorn is a seemingly un-living organism in a hard shell, suddenly breaks the shell and is a soft living sprouting plant.

 

Remark: The motion and processes for translocating from realm A to realm B are not continuous nor smooth, so to say. There is a jump, thus the verbiage ‘breakage’. Something breaks, crystal ice instantly becomes liquid water i.e. something totally different. In order to be specific, use the word Sunder for breakage in the singularity. 

The Singleton Sunderer the active agent that does the breakage, and in Qur’an IT is named as Fatir (Sunderer). And there are no other sunderers.

Breakage as such has three categories:

1. Fatara: Cosmos Wide Breakage

2. Falaqa: Breakage with splinters  (shattered subparts)

3. Shaqqa: Breakage when the beginning or head of something pushes through

Each category is highly particularized form of breakage.

Fatara

Mufradat
Isfahani

The origin of the word Al-Fatr is Shaqq(Narrow opening, crack, fissure, split, slit, gap, tear, rip) along the length of an object.
Fatra-t of animal means to milk it by means of two fingers, Fatra-t of dough means to knead the dough (by fingers) into bread. (Dara: let’s call this Handiwork)

Lisan Al-Arab
Ibn Manzour

Fatara the fingers means fingers moved to sign some expression.

Al-Fitra-t: Allah Fatara the creation means Allah brought entities into being and invented them in a form (like kneading the dough) trained for a particular way of action (behavior):

فِطۡرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيۡہَا‌ۚ

30:30.  Allah‘s Handiwork, that which, Fatara people conformally (according to the design of the handiwork)

Allah’s Handiwork has focused and positioned the human nature to believe (in Tauhid (Divine Oneness))

Lisan Al-Arab
Ibn Manzour

Fitra-t to invent but for the first time. Allah Fatara means Allah created the people and started them (for the first time). Ibn Abbas said I could not understand what Allah is Fatir of heavens and earth means until I heard two bedouins arguing over a well when one said: I Fatara this well i.e. I started this well.

Fatir is the grammatical agent of verb Fatara i.e. the Sunderer, the sunderer across the cosmos, the starter of all objects going through the cosmic-wide sunderance of singularity.

Falaqa

Mufradat
Isfahani

Falaqa is Shaqq(Narrow opening, crack, fissure, split, slit, gap, tear, rip) of an object when some broken parts of it are discernible and patent from other parts.  (Dara: you might say something breaks open to see what is inside)

Faliq is the grammatical agent, the doer of Falaqa or the sunderer.

Dara: Faliq of Dawn is the sunderer of the singularity of darkness, breakage through which light appears.

Tafsir Kabir
Razi

Al-Falaq is breakage, between ‘Adam (Non-being) to Being (Wujud),  necessary for an object to become (in our world here). And the Aql (Intellect) imagines Non-being as a continuous connected gap-less darkness without any form of crack or opening or fissure, then when the object appears existing (in our world) then Aql(Intellect) renders a breakage.

Tafsir Kabir
Razi

6:95 Inna (Directional Actualizer, Forsooth) Allah (is) Faliq (Sunderer) of seed and fruit-kernel. IT causes the living to issue (exit) from the dead, and Issuer (exit-er) of dead from the living. That is for you (people) namely Allah.

Remark: Za-Li-Kum (That is for you (people)) is used in rare occasion as opposed to the oft-repeated standing phrase Za-Li-Ka (That is for you (Muhammad) the address is for all humanity to know Faliq sunders the singularity for seeds to sprout, sunders the darkness for the light to illuminate and sunders cosmos wide singularity for Taudhi (Divine Oneness) to appear as part of our innate inert nature.

IT causes the living to issue (exit) from the dead: Explicates (Tafsir, Bayan) the Faliq earlier in the sentence

While

Issuer (exit-er) of dead from the living: Is like a noun in conjunction to the earlier noun Faliq i.e. they are the same nouns the one that sunders the seeds and the one that issues the dead from the living.

Shaqqa

Lisan Al-Arab
Ibn Manzour

Shaqq(Narrow opening, crack, fissure, split, slit, gap, tear, rip) is a breakage in clear view or concealed.

Lisan Al-Arab
Ibn Manzour

Shaqqa plants means the earth cracked and plants germinated. And at that the very beginning of germination and sticking out.

 

Similarly Shaqqa the tooth of the infant means the first signs of new tooth pushing out of the gums.
Shaqqa the palm tree means its top leaves appeared.
Similarly Shaqqa is used for dawn as well.

 

Templates Mu-n-fa’il, ‘I-n-fi’al 

Normally the Arabic verbs are of the tertiary form Fa-‘A-La, but some of their derivations occur in other exotic templates for example Shaqqa means breakage also ‘I-n-Shaqqa means breakage both in past tense. However ‘I-n-Shaqqa carries more semantic i.e. moon sundered but it was not the doing of the moon itself, the breakage occurred out of its control.

Other examples:

82:1 When the Sky is cleft asunder

إِذَا ٱلسَّمَآءُ ٱنفَطَرَتۡ

26:63 Then We told Moses by inspiration: “Strike the sea with thy rod.” So it divided, and each separate part became like the huge, firm mass of a mountain.

فَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضۡرِب بِّعَصَاكَ ٱلۡبَحۡرَ‌ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرۡقٍ۬ كَٱلطَّوۡدِ ٱلۡعَظِيمِ

Mufradat
Isfahani

Normally a subject in a sentence is acted upon by the grammatical doer’s doing (verb).

Mu-n-Fa’il (or ‘I-n-fi’al) describe actions happening to the subject but there is no (obvious) grammatical doer even if the action commences from the subject itself. Examples: A person blushing, joy from hearing music or excitement of a lover at the sight of his beloved.

In general for Mu-n-Fa’il (or ‘I-n-fi’al) there is no grammatical doer, though the doer is assumed to be Allah.

© 2013-2002,  Dara O Shayda