Daily Archives: November 10, 2011

Istiqbal

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Tetrode 
“The sun would not radiate if it were alone in space and no other bodies could absorb its radiation.”
Source: H. Tetrode, Zeits, f. Physik 10, 317 (1922)

Wheeler, Feynman
“Tetrode’s idea that the absorber may be an essential element in the mechanism or radiation has been neglected perhaps partly because it appears to conflict with customary notions of causality”
Source: Wheeler, Feynman, “Interaction with the Absorber as the Mechanism of Radiation”, Reviews of Modern Physics, Vol.27 Number 2 and 3, April-July 1945  

Remark: Einstein suggested to Wheeler and Feynman to read up on Tetrode’s papers on Physics. Tetrode was a Dutch physicist who for the most part is forgotten and ignored. 


Tetrode
“If for example I observed through my telescope yesterday evening that star which let us say is 100 lights years away, then not only did I know that the light which it allowed to reach my eyes was emitted 100 years ago, but also the star or individual atoms of it knew already 100 years ago that ‘I’, who then did not even exit, would view it yesterday evening at such and such time…”
Source: H. Tetrode, Zeits, f. Physik 10, 317 (1922) 

 

Muhammad’s Nur was created but it did not shine, as we understand the shining and illuminating. It had  to have an absorber or reflector thus the mirror in Hadith Nur.

But after reading Tetrode above we understand:

1. Mirror was expecting and seeking Muhammad’s Nur to reflect, that is the Istiqbal formed according to the template Istif’āl which has the characteristic of seeking or yearning or expecting (TODO: Add more references for grammar here)

2. Nur of Muhammad had knowledge of the said mirror, this knowing was not cognitive knowledge as we have, this was a primordial knowledge that did not have ignorance.

Therefore the appearance of Muhammad and Islam upon this earth necessitated the creation of the said mirror. Or else Muhammad’s Nur would not have shone.

 

Commonality between Peacock and Pearl

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If we pronounce Durr in the Hadith Nur to mean pearl, one striking question is: What is the similarity between the Pearl and Peacock as the Hadith Nur worded?

The interpretation of the Arab has been: eloquence of poetic language. This is false since Allah clearly refuted the title of poet for the Prophet peace be upon him.

Iridescence is the commonality between the pearl and peacock (feathers)!

Nur Muhammadi was efficient to collect the Nur from Allah, it used iridescence to authenticate i.e. there is no way to falsify and produce a similar light and finally it had incredible ability to signal from the other world into this world.

 

Q: What is iridescence?

A: Iridescence (also known as goniochromism) is generally known as the property of certain surfaces which appear to change colour as the angle of view or the angle of illumination changes. Iridescence is often caused by multiple reflections from two or more semi-transparent surfaces in which phase shift and interference of the reflections modulates the incidental light (by amplifying or attenuating some frequencies more than others).

Structural colours: Lustre and colours produced by special regular structures can often be found on birds and insects. The colours depend noticeably on the angle of observation, sometimes they can be seen only within a quite narrow region of the viewing angle.

Structural colours are colours caused by interference effects rather than by pigments. Colour effects are produced when a material is scored with fine parallel lines, formed of one or more parallel thin layers, or otherwise composed of microstructures on the scale of the colour’s wavelength.

Natural Applications:

1. Signaling, living beings use iridescence to send chromatic signals to their surrounding without the expense of developing pigments

2. Collection of light, iridescence used to increase the efficiency of collecting light from dim surrounding:

http://en.wikipedia.org/wiki/Tapetum_lucidum

3. Authentication, iridescence can fashion uniqueness for the object with nearly impossibility to copy:

http://www.louisenthal.com/en/products-and-solutions/security-features/printed-effects/iridescent-printed-features

 

 

 

Haya: Timidity

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The Lantern of Guidance

Chapter 10: Explanation of Ahwāl (Pl. Hāla Momentary State of Heart)

Section 5: Hayā (Shyness, Timidity)

Hayā (Shyness, Timidity) is one of the many Hāla (Momentary State of Heart) for Muqar-rabin (Folk who enjoy Qurb Divine Nearness) and as Sahl Abdallah has said: The lowest rank of all Maqām (Stationary States of Heart) is Qurb (Divine Nearness) i.e. without Hayā (Shyness, Timidity) no trace of Qurb (Nearness) can be found.

Hayā (Shyness, Timidity) is when the slave’s Bāten (Inmost Interior) is introverted, self-absorbed, or depressed due to Haiba (Dread) of the Divine Presence or awareness. And there are two kinds of Hayā (Shyness, Timidity):

1.    ‘Ām (General Public): This is the general shyness of the people when they remember their past bad deeds as Dhan-nun has said: Hayā (Shyness, Timidity) is when the existence of Haiba (Dread) is found within the heart while there is shame of what has passed (foul deeds) in front of Allah.
2.    Khās (Exclusive Special Individual): The souls of the special slaves introverted with shyness and timidity due to the observation of Azima (Divine Sublimity and Magnificence) as Sheikh (?) has said: Hayā (Shyness, Timidity) is the Soul’s bowing of the head acknowledging the Magnificence and Greatness of Allah. And again the Hayā (Shyness, Timidity) of the angel Isrāfil has been noted in the Hadith (Prophetic Narration): It cloaks itself with its wings due to Hayā (Shyness, Timidity) from Allah Almighty. Also ‘Uthmān has said: I bathe in the darkness of the night because of my Hayā (Shyness, Timidity) for Allah.

The prophet has said: Seek Hayā (Shyness, Timidity) for Allah as IT deserves timidity, and the companions said: We do feel shyness from Allah, the prophet responded: Not like that but he who seeks deserved Hayā (Shyness, Timidity) from Allah safeguards his mind from thoughts and memories (foul ones) and safeguards his stomach and what it carries, remembers the death and hardship, and he who seeks the Hereafter should do away with the adornments of this life and only then this person has Hayā (Shyness, Timidity) from Allah as Allah deserves it. And this form of Hayā (Shyness, Timidity) is of two kinds:

1.    Hayā (Shyness, Timidity) for sins: When Ādam ate from the forbidden tree he was running hiding and every place he heard the voice: O Ādam are you attempting to escape us? And he responded: No but I feel the Hayā (Shyness, Timidity) from You! It has entered into the Hadith (Prophetic Narration) quoting Allah: My slave is not just with Me (Allah) he asks from me and I have Hayā (Shyness, Timidity) to deny him, but commits sins and feels no shame.
2.    Abu Bakr Warrāq has said: Perhaps wanted to pray a short prayer to Allah and I was diverted or distracted and the feeling within was that of a person who felt shame when he attempted to steal something. (Diversion or distraction from prayers likened to stealing and its consequent shame that stopped the theft or stopped the distraction from the prayers). Abu Solaiman Dārāni said: Indeed the slaves act according to four Daraja (stages, ranks) Khawf (Fear). Rajā’ (Hope), Ta’zim (Aggrandizement) and Hayā (Shyness, Timidity). And the most noble of the four is that of Hayā (Shyness, Timidity) that the person is for sure certain that Allah sees him in all circumstances, he feels more shame (Hayā) towards his good deeds than most sinners feel towards their sins.

 

Mathal

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This is research for modern understanding of Mathal based upon the ancient books of Arab:

لسان العرب  ابن منظور
والمِثال: القالَبُ الذي يقدَّر على مِثْله..

Ibn Al-Manzur Afriqi (Lisan Al-Arab)
Mithal is the form against which what is similar is measured/compared/decreed. ( Like a mold, shapeless takes shape from the mold)

Al-Ghazali
“I say (it is my opinion): Since the universe of Shahada (Observables) became an ‘elevator’ towards the universe of Malakut (Spiritual Realms) and Suluk (Voyage) of Sirat-Al-Mustaqim (The Straight Path) refers to this upward glide i.e. the Din (Religion, way of spiritual life) and the resting-places of the Divine Guidance, therefore if there was no relationships and connections between these universes how could then be any form or glide from one to the other?

Due to the Divine Mercy there is‘equivalence’ between the realm of Shahada (Observables) and Malakut (Realm of Spirits) i.e. entities in one realm are corresponded to the entities in the other realm! Perhaps an entity in the Malakut (Realm of Spirits) has multitudes of corresponding entities in this world. Therefore a metaphor (e.g. entering and exiting the light) becomes an ‘exhibited display’ of an analog (of something in the other universe) and therefore corresponds to an entity in another universe and this correspondence is called Al-Mutabaqah.

To understand these analogs/metaphors demands full and thorough examination of all existing entities in all universes completely and there is no way any human intellect can understand it. ( What Ghazali means is that the map is global and only global understanding can add up to complete understanding and there is no way the human intellect can have such global cognizance. )”

مشكاة الأنوار  أبو حامد الغزالي
وأقول: لما كان عالم الشهادة مرقاة إلى عالم الملكوت، وكان سلوك الصراط المستقيم عبارة عن هذا الترقي؛ وقد يعبر عنه بالدين وبمنازل الهدى- فلو لم يكن بينهما مناسبة واتصال لما تصور الترقي من أحدهما إلى الآخر- جعلت الرحمة الإلهية عالم الشهادة على موازنة عالم الملكوت: فما من شيء من هذا العالم إلا وهو مثال لشيء من ذلك العالم. وربما كان الشيء الواحد مثالا لأشياء من عالم الملكوت. وربما كان للشيء الواحد من الملكوت أمثلة كثيرة من عالم الشهادة. وإنما يكون مثالا إذا ماثله نوعا من المماثلة، وطابقه نوعا من المطابقة. وإحصاء تلك الأمثلة يستدعي استقصاء جميع موجودات العالمين بأسرها، ولن تفي به القوة البشرية وما اتسع لفهمه القوة البشرية.

Conformal Maps, as examples, were used to render the concepts of the mapping/projecting between the Malakut (Realm of Spirits) and Shahada (Realm of observables). They are used for mapping the spherical surface of the earth to a flat area in order to make accurate geographic maps where the angles are preserved.

Similarly the Muqabala and Mutabaqa are mapmaking tools at our disposal to map the realm of spirits into our corporeal here to understand what is happening i.e. friendship of Allah and how it is supplied and used and how friendship of other than Allah abused.

 

Nur

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This is from Tafsir Haqqi (Huqqi?):
Haqqi

Imam Al-Ghazāli—may Allah sanctify his Sirr (Divine Observatory)—said with regards to the explanation of the word Nūr (Divine Light):

It is the Zāhir (Most Patent Most Manifest) that by which all things are made patent and manifest—all Emergence. It is manifest by itself (without the need for another) and it, for all others than itself, is the Muzhir: within which all others are made manifest. And this is named Nūr (Divine Light).

No matter when ‘Adam (Nonbeing) is contrasted against Wujud (Being) inevitably Wujud (Being) emerges, and there is nothing dark enough in ‘Adam (Nonbeing) i.e. to keep things in darkness, upon the said exposure they are inevitably freed from the darkness of ‘Adam (Nonbeing) towards the patent manifestation of the Wujud (Being).

Wujud (Being) is the Nūr (Divine Light) overflowing emanating upon all objects, indeed the Nūr (Divine Light) of Hus (ITs) Dhāt (Divine Essence) is the Nūr (Divine Light) of heavens and earth and all that is in between. And just as there is no bit of light that is not but a demonstration of existence of lusterous Sun, thus forth there is no particle of Wujud (Being) of heavens and earth that is not but a guide demonstrating the necessity of Wujud (Being) of Hu (IT).

 قال الامام الغزالى قدس سره فى شرح الاسم النور هو الظاهر الذى به كل ظهور فان الظاهر فى نفسه المظهر لغيره يسمى نورا ومهما قوبل الوجود بالعدم كان الظهور لا محالة للوجود ولا ظلام اظلم من العدم فالبريى من ظلمة العدم الى ظهور الوجود جدير بان يسمى نورا والوجود نور فائض على الأشياء كلها من نور ذاته فهو نور السموات والارض فكما انه لاذرة من نور الشمس الا وهى دالة على وجود الشمس النيرة فلاذرة من وجود السموات والارض ومابينهما الا وهى بجواز وجودها دالة على وجوب وجود موجدهان

“Allah is the Nūr (Divine Light) of heavens and earth” is namely a Muzhir (within/through which others are made manifest) for both heavens and the earth, manifesting them from ‘Adam (Nonbeing) towards Wujud (Being) since the linguistic meaning of Nūr is an effulgence that makes objects patent and manifest them visible to the eyes.

This Nūr (Divine Light) is likened (in form of a verbose simile) to a light that makes everything in heavens and earth patent because of its own Wujud (Being) and this is the origin/foundation of the Emergence i.e. Emergence from ‘Adam (Non-being) towards Wujud (Being). Indeed the essences of everything are constant within the Allah’s Knowledge—hidden in darkenss of the ‘Adam (Non-being)—and only emerge by the impact of Allah’s Power.

ويوافقه النجم فى التأويلات حيث قال { الله نور السموات والارض } اى مظهرهما من العدم الى الوجود فان معنى النور فى اللغة الضياء وهو الذي يبين الاشياء ويظهرها للابصار انتهى نقوله تعالى { الله نور السموات والارض } من باب التشبيه البليغ اى كالنور بالنسبة اليهما من حيث كونه مظهرا لهما اى موجدا فان اصل الظهور وهو الظهور من العدم الى الوجود فان الاعيان الثابتة فى علم الله تعالى خفية فى ظلم العدم وانما تظهر بتأثير قدرة الله تعالى كم

As we can read from the footnotes of the Ibn Sheikh the Faqir (Sufi Pauper) says: There is no need for any ‘verbose simile’ (to describe the Divine Light) since the Nūr (Divine Light) is one of the Divine Beautiful Names and its application for Allah is Haqiqi (Reality) and not a metaphor/simile. In this usage the meaning is that of The Giver of the Nūr (Divine Light): That Allah has given the Nūr (Divine Light) of the essences/natures that lack the rays of Wujud (Being) thus (this Divine Light) emerging them out of the restraint concealment by the overflowing emanation of Wujud (Being) as has been said by the peace be upon him: Indeed Allah created the Creation within darkness then sprinkled it with Hus (ITs) own Nūr (Divine Light). The word ‘Creation’ here means Taqdir (Virtual or Implicit or Supposition Form) that indeed Taqdir is antecedent to the created-form and the ‘sprinkle of light’ means the detailed-ness & exhaustiveness of Wujud (Being) over the Mumkin (Potentialities/Possibilities) and the Mumkin is described as the ‘darkeness’ that is illuminated with Wujud (Being) and its illumination is its emergence into view.

ى كما فى حواشى ابن الشيخ، يقول الفقير لاحاجة الى اعتبار التشبيه البليغ فان النور من الاسماء الحسنى واطلاقه على الله حقيقى لامجازى فهو بمعنى المنور ههنا فان تعالى نور الماهيات المعدومة بانوار الوجود واظهارها من كتم العدم بفيض الجود كما قال عليه السلام ” ان الله خلق الخلق فى ظلمة ثم رش عليهم من نوره ” فخلق ههنا بمعنى التقدير فان التقدير سابق على الايجاد ورش النور كناية عن افاضة الوجود على الممكنات والممكن يوصف بالظلمة فانه يتنور بالوجود فتنويره اظهاره،

Know that light is of four types:

1.    The optical light manifesting the objects for the eyes but it does not see them e.g. the light of the sun which manifests the hidden objects in darkness but it cannot see them. (In of itself this light has no vision, it makes objects in the dark to be seen by someone else’s eyes)
2.    The Eye’s Light and this light makes the objects patent to the eyes and it can see these objects and this light is superior to #1. (I think this is a double i.e. <light, eye> this form of light is also an eye or has an eye of itself.)
3.    The ‘Aql’s (Intellect’s) Light and this can manifest the comprehensible/plausible/rational type of objects within the darkness brings them out to the light for the Spiritual Vision/Insight and this light both sees and comprehends. (Well I guess this a triplet i.e. <light, eye, mind>, so this is a light-form that can see and think!)
4.    The Haqq’s (The Absolute Reality, The Truth’s) Light manifests the objects absent (from this existing world) concealed in the darkness of  ‘Adam (Non-being) to the eyes and Spiritual Vision/Insight e.g. objects hidden in Mulk (Divine Dominion) and Malakut (Realm of the Souls). This light can see these objects within Wujud (Being) as well as ‘Adam (Non-being) since these objects exist within the Allah’s Knowledge, and the fact that the object is NOT in the essence of its created-form does not change/lessen Allah’s Knowledge, for the change is due to the essence/nature of the objects and their attributes in the created-form. The reality of the “Allah is the Nūr (Divine Light) of the heavens and earth” causes the emergence of the objects makes them patent and cause their Wujud (Being) (a transition) from ‘Adam (Non-being) by means of the Kamāl (Divine Perfection) of the Azali (Sempiternal) Divine Power:

Lost within the darkness of ‘Adam we were clueless
Found with You the presence of our being-ness

Some of the Grand Sages said:

Within the age of darkness no one can discern the movement from stillness, loftiness from lowliness, ugliness from beauty. But once (Hu (IT)) manifests the light of emergence, galloping the stallion of darkness towards certain defeat, the Wujud (Being) and characteristics emerge whereat the pure from the impure and byproducts from the Jawhar (Intrinsic Essence that can objectify) are discerned. Therefore the ‘understander’ faculty within the human understands that all knowledge and all discernments are due to the Hus (ITs) Nūr (Divine Light). Yet, after all these observations, the human is bewildered at this Nūr (Divine Light) since the universe is filled with (drown within) this Nūr (Divine Light): Hu (IT) is hidden yet Zāhir (Most Patent Most Manifest) solely through guidance/meaning and Bātin (Most Concealed and Introspect) due to Hus (ITs) Dhāt (Essence). We because of the Divine change of fortune for us (being removed from darkens) find the ‘given-ness’ of ‘Idrāk (Intellectual Grasp) and reach the stage of ‘discernment’ i.e. distinguishing between the objects (by means of the Divine Light). Therefore it is only appropriate to call Hu, Nūr (Divine Light):

Due to Hus Light the universe is patent
No matter where in the world manifest

O ignorant! Hu is the lustrous Sun Ablaze
Yet seeking Hu with a candle in some desert?

Within each object there is a sign for Hu
Guiding towards the Divine Oneness of Hu

The Wujud (Being) of everything is the reason the guide for Hus (ITs) Illimitable Divine Power.

 واعلم ان النور على اربعة اوجه. اولها نور يظهر الاشياء للابصار وهو لا يراها كنور الشمس وامثالها فهو يظهر الاشياء المخفية فى الظلمة ولايراها. وثانيها نور البصر وهو يظهر الاشياء للابصار ولكنه يراها وهذا النور اشرف من الاول. وثالثها نور العقل وهو يظهر الاشياء المعقولة المخفية فى ظلمة الجهر للبصائر وهو يدركها ويراها. ورابعها نور الحق تعالى وهو يظهر الاشياء المعدومة المخفية فى العدم للابصار والبصائر من الملك والملكوت وهو يراها فى الوجود كما كان يراها فى العدم لانها كانت موجودة فى علم الله وان كانت معدومة فى ذواتها فما تغير علم الله ورؤيته باظهارها فى الوجود بل كانت التغير راجعا الى ذوات الاشياء وصفاتها عند الايجاد والتكوين فتحقيق قوله تعالى { الله نور السموات والارض } مظهرما ومبديهما وموجدهما من العدم بكمال القدرة الازليةدر ظلمت عدم همه بوديم بى خبر     نور وجود سر شهود از تو يافتيم
قال بعض الكبار [در زمان ظلمت هيجكس ساكن ازمتحرك نشناسد وعلو ازسفل تمييز نكنند وقبيح را ازصبيح باز نداند وجون رايت نور ظهور نمود خيل ظلام روى بانهزام آرند ووجودات وكيفيات ظاهر كردد وصفو از كدر وعرض ازجوهر متميزشود مدركة انسانية داندكه استفاده اين دانش وتميز بنور كرده اما در ادراك نور متحير باشدجه داندكه عالم ازنور مملو است واومخفى ظاهر بدلالات وباطن بالذات بس حق سبحانه وتعالى كه مابدو دولت ادراك يافته ايم وبمربتة تميز اشيا رسيده سزاوار آن باشد كه آنرا نور كويندهمه عالم بنور اوست بيدا     كجا او كرد از عالم هويدا
زهى نادانكه اوخروشيد تابان     بنور شمع جويد در بيابان
در تبيان آورده كه مدلول السموات والارض جه هو دليلى از دلائل قدرت وبدائع حكمت كه در دو اثر سبهر برين ومراكز زمين واقعست دلالتى واضح دارد بروجود قدرت وبدائع حكمت او]

ففى كل شىء له آية     تدل على انه واحد
وجود جمله اشيا دليل قدرت او

The Sultan of Tafsir (Exegesis) ‘Ibn Abbas—may Allah be pleased with him—said about this matter: Guides the dwellers of heavens and earth with Hus (ITs) Nūr (Divine Light) and with this guidance they are saved from the bewilderment of misguidance: Hu guided them towards their existence and the guidance of this Light continues even in their worldly and spiritual affairs. And once reached to this effulgent guidance, by conformity & harmony with Hu, Hu called ITself Nūr (Divine Light).

The linguistic methodologies of the Arabic language allows the naming an object by means of another related object/function e.g. cloud is named Sahāb from the root verb Sahaba meaning withdrawing or pulling out in relations to rain. By the same token, guidance by means of shedding light upon darkness can be named as light and light can be used interchangeably for guidance.

وقال سلطان المفسرين ابن عباس رضى الله عنهما اى هادى اهل السموات والارض فهم بنوره تعالى يهتدون وبهداه من حيرة الضلالة ينجون: يعنى [بهدايت او بهستىء خود راه بردند وبارشاد او مصالح دين ودنيا بشناسند] ولما وصلوا الى نور الهداية يتوفيقه تعالى سمى نفسه باسم النور جريا على مذهب العرب فان العرب قد تسمى الشىء الذى من الشىء باسمه كما يسمى المطر سحابا لانه يخرج منه ويصحل به فلما حصل نور الايمان والهداية بتوفيقه سماه بذلك الاسم ويجوز ان يعبر عن النور بالهداية وعن الهداية بالنور لما يحصل احدهما من الآ

Sul-lami: Some have said about the “Allah is the Nūr (Divine Light) of the heavens and earth” that it is the evidence of Divinity and fully manifested guide/rational of the Divine Oneness. (Interestingly we find the same light the same electron the same hydrogen the same DNA structures the same laws of science anywhere in time-space and from human to human! This is the manifested proof of a Divine Light that shines upon the universe carrying with itself the criteria of Divine Oneness.)

قال بعضهم فى قوله تعالى: { الله نور السموات والأرض } قال: هو شواهد ربوبيته، ودلائل توحيده ظاهر فتمثل معرفته فى قلوب العارفين كمصباح فى مشكاة شبه نور المعرفة فى القلوب بالمصباح، وشبه قلب المؤمن بالقنديل.

Wāseti: The Nūr (Divine Light) has illuminated the messengers’ hearts so that they become cognizant of Hu and serve Hu and such is the Nūr (Divine Light) of the believers’ hearts for why Hu said: Allah is the Nūr (Divine Light) of the heavens and earth or the Nūr (Divine Light) illuminated their hearts with Hus (ITs) antecedent assent and Mahab-bat (Divine Love) originating from Qadim (Time Immemorial), Azali (Sempiternal) affection, endless friendship. (This was from Sul-lami Tafsir: What we ‘feel’ as love and friendship has roots in the other universe and there we loved and are loved, what is happening here are merely the branches! And this Nūr (Divine Light) has a lot to do with the love and friendship.)

قال الواسطى: نور قلوب الرسل حتى عرفوه وعبدوه وكذلك نور قلوب المؤمنين فقال: الله نور السموات والأرض نور قلوبهم فأضاءت برضوانه السابق بمحبته القديمة، وبمودته الأزلية وبموالاته السرمدية فلما خاطبها قالت: لبيك فجدد المنة عليهم فهذا قوله: { الله نور السموات والأرض }.

Durr & Dirr

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This is a brief research on Durr or Dirr:

1. Durr: Pearl as in what is harvested from the seashells

2. Dirr: Emitter or ejector of light as in the case of a star

 

Tabari
There are several different ways of reading the word Durrey’ (Star)

1.    With the Dham-ma (‘o’ sound) on the Dāl (‘d’ sound) and the omission of Hamza (Sudden ‘eh’ sound signified by ‘). This was the reading of Hijāz. In this case this reading would cause the word to mean Durr (Pearl), indicating the beauty and purity. In other words the word deals with attributes and characteristics e.g. purity from all doubts and sins and foulness.
2.    With the Kasra (‘eh’ sound as in den) on the Dāl (‘d’ sound) and ending with Hamza (Sudden ‘eh’ sound signified by ‘). This was the reading of some in Kufeh and Basra. In this case the word means repelling i.e. repelling the devil. Qurtubi said in this case the word means repelling as in emitting ejecting light e.g. a star emitting light.
3.    With the Dham-ma (‘o’ sound) on the Dāl (‘d’ sound) and keeping the Hamza (Sudden ‘eh’ sound signified by ‘). This was the reading of some in Kufeh.

واختلفت القرّاء فـي قراءة قوله: { دُرّيّ } فقرأته عامة قرّاء الـحجاز: دُرِّيّ بضم الدال، وترك الهمز. وقرأ بعض قراء البصرة والكوفة: «دِرِّيءٌ» بكسر الدال وهمزة. وقرأ بعض قرّاء الكوفة: «دُرّيء» بضم الدال وهمزة. وكأن الذين ضموا داله وتركوا الهمزة، وجهوا معناه إلـى ما قاله أهل التفسير الذي ذكرنا عنهم، من أن الزجاجة فـي صفـائها وحسنها كالدرّ، وأنها منسوبة إلـيه لذلك من نعتها وصفتها. ووجه الذين قرءوا ذلك بكسر داله وهمزه، إلـى أنه فِعِّيـل من دُرِّىءَ الكوكبُ: أي دُفِع ورجم به الشيطان، من قوله:
{ وَيَدْرأُعَنْها العَذابَ }
أي يدفع، والعرب تسمى الكواكب العظام التـي لا تعرف أسماءها الداراريّ بغير همز. وكان بعض أهل العلـم بكلام العرب من أهل البصرة يقول: هي الدراريء بـالهمز، من يَدْرأن. وأما الذين قرءوه بضمّ داله وهمزه، فإن كانوا أرادوا به درّوء مثل سُبُّوح وقدوس من درأت، ثم استثقلوا كثرة الضمات فـيه، فصرفوا بعضها إلـى الكسرة، فقالوا: دِرِّىء، كما قـيـل:
{ وَقَدْ بَلَغْتُ مِنَ الكَبرِ عِتِـيًّا }
وهو فُعُول، من عتوت عُتُوًّا، ثم حوّلت بعض ضماتها إلـى الكسر، فقـيـل: عِتـيًّا. فهو مذهب، وإلا فلا أعرف لصحة قراءتهم ذلك كذلك وجها، وذلك أنه لا يُعرف فـي كلام العرب فِعِّيـل. وقد كان بعض أهل العربـية يقول: هو لـحن.
والذي هو أولـى القراءات عندي فـي ذلك بـالصواب قراءة من قرأ: { دُرّىّ } بضمّ داله وترك همزه، علـى النسبة إلـى الدرّ، لأن أهل التأويـل بتأويـل ذلك جاءوا. وقد ذكرنا أقوالهم فـي ذلك قبل، ففـي ذلك مُكْتفًـى عن الاستشهاد علـى صحتها بغيره. فتأويـل الكلام: الزجاجة: وهي صدر الـمؤمن، { كأنها }: يعنـي كأن الزجاجة، وذلك مثل لصدر الـمؤمن، { كَوْكَب }: يقول: فـي صفـائها وضيائها وحسنها. وإنـما يصف صدره بـالنقاء من كلّ ريب وشكّ فـي أسبـاب الإيـمان بـالله وبعده من دنس الـمعاصي، كالكوكب الذي يُشبه الدرّ فـي الصفـاء والضياء والـحسن.
تفسير الجامع لاحكام القران/ القرطبي
ولكن التأويل لهما على ما روي عن محمد بن يزيد أن معناهما في ذلك: كوكب مندفع بالنور؛ كما يقال: اندرأ الحريق أي اندفع.

On Count ‘Four’ of Branches

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In the version of Hadith Nur where the number of branches of the Tree of Yaqin is 4, there is a linkage to Qur’an i.e. explicit name of ‘Muhammad’ is explicitly mentioned exactly 4 times:

3:144. MUHAMMAD is no more than an apostle: many Were the apostle that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah. but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

33:40 MUHAMMAD is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things.

47:2 But those who believe and work deeds of righteousness, and believe in the (Revelation) sent down to MUHAMMAD – for it is the Truth from their Lord,- He will remove from them their ills and improve their condition.

48:29 MUHAMMAD is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure…

 

The Hadith says that the peacock of Nur Muhammadi was placed on a branch, but there are 4 branches, assuming the peacock FLIES it sat on all four branches, each time the mirror reflected a different image of Muhammad into our realm (Mulk corporeal realm). Each verse above captured each reflection off the primordial mirror.

Each verse as distinct reflections from each of the 4 branches, focus on different aspect of Muhammad’s life on this earth:

3:144. Prophet-hood

33:40 His relationship to the people and character of his mission

47:2  As a spiritual healer

48:29 His persona and the persona of his company

Primordial Mirror

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There are two categories of love:

1. Unary Love: A loves A

2. Binary Love: A loves B

Within the language of Sufis the Unary Love is called Ishq (Unrestrained Unary Love) and Binary Love is called Hubb.

Insan Kamil

Azizeddin Nasafi

“O Darwish! senses (e.g. touch) have no way to access the realm of Jabarut (Seed universe for all universes), and Aql (Intellect) bewildered with it and these senses only allow you to access the Mulk (Corporeal Realm) and Aql (Intellect) lets you access the Malakut (Spiritual Realm), while Ishq (Unary Unrestrained Love) lets you access the realm of Jabarut (Seed universe for all universes) since Jabarut is the real of Ishq and all the dwellers of Jabarut are in love with their own self. Thus they need a mirror to see their own beauty and to observe their own attributes. ”

انسان کامل
عزیزالدّین نَسَفی
ای درویش! حسّ را بعالم جبروت راه نیست، و عقل در وی سرگردان است حس ترا بعالم ملک رساند، و عقل ترا بعالم ملکوت رساند و عشق ترا بعالم جبروت رساند از جهت آن که عالم جبروت عالم عشق است، خلقانی که در عالم جبروتاند جمله بر خود عاشقاند. مرآتی میخواهند تا جمال خود را ببینند و صفات خود را مشاهده کنند. مفردات و مرکبّات عالم مرآت اصل جبروتاند.

Abhar Al-‘Ashiqin (The Lovers’ Daffodil), chapter 32, Roozbehan Baqli Shirazi

“Know O brother—may Allah provide for you and give you the benevolence of the Nation of Kamāl’s (Those reached the Perfection) ‘Ishq (Unrestrained Love)—That Allah’s Dhāt (Innate Essence), sempiternally and eternally, is characterized with the Sifāt (Divine Attributes) which are Qadim: from time immemorial i.e. infinitely ancient. And from amongst of these Attributes, ‘Ishq (Unrestrained Love) is one. Hu’s Nafs (Divine Self) loved ITself. Therefore, the lover the love and the beloved are but One! And a dye originated from that ‘Ishq (Unrestrained Love) that remains to be Hu’s Divine Attribute, free and cleansed from the variance of the temporal transience. ‘Ishq is the Kamāl (Perfection) of the Mahab-bat (Divine Love) and the latter is one of the Divine Attributes. Don’t be fooled by the names, that Love and ‘Ishq are the same. It is ITs Divine Attribute subsisting upon ITs own Dhāt (Innate Essence). There is no variance within this, not that Hu is the lover(Muhibb) for the Hu, but Hu has ‘Ishq (Unrestrained Love) for Hu! ( Love is binary relationship and yet ‘Ishq is unary)

 

Nur Muhammadi was lit in Jabarut, Jabarut being the singleton seed of all multiverse.

Nur Muhammadi loves itself but it could not SEE itself, it could not see to adore its own beauty!

As in the case of all else, we cannot see our own self and we need an external object to form an image of us, outside our own selves, namely a mirror.

Therefore Allah created a Mirror for Nur Muhammadi to see itself in that mirror to see its own beauty.

And when Nur Muhammadi viewed its own beauty in the said mirror, it lost its focus on the Divine Beauty of Allah, and for that reason felt shame and felt shy and timid and prostrated to Allah: You are the ONLY beautiful ONE!

And this primordial mirror serve yet another purpose: It helps different universes in the Multiverse to reflect images into each other, and this is the only way they know about each other, since they are absolutely disjoint entities:

Insan Kamil

Azizeddin Nasafi

“O Darwish! The relatedness of these universes are brimful with Ishq (Unary Unrestrained Love), every relatedness (say A in one universe is related to B in another universe) serves as mirror (reflects an image of A into B) while the antecedent and precedent (A and B) are actually in love with each other, and both in love with the mirror as well. Consequently these forms of existence are brimful with such unrestrained love, and when Salik (Voyager) reaches the rank of Ishq (Unary Unrestrained Love), ablaze with the flame of Ishq, purified from all impurities i.e. infinitely simplified free of any designs or shapes, finds affinity with the dwellers of the Jabarut since they are all infinitely simple free of any designs or shapes as well.

And when the mirror of the Salik’s (Voyager’s) heart has affinity with the dwellers of Jabarut, due to this close association, he knows what is leaving the realm of Jabarut (Seed universe for all universes) (into another universe to become existent) therefore he is aware of such transference (prior to actualization in target universe) and while this might be seen in dreams by some, he sees them while awake!”

انسان کامل
عزیزالدّین نَسَفیای درویش! مراتب این وجه جمله مملوّ از عشقاند، هر مرتبهئی که میآید، آن مرتبه مرآت مرتبۀ ماقبل است و مرتبۀ ماقبل بر خود عاشق است، و بر مرآت هم عاشق است، پس این وجود مملوّ از عشق است و سالک چون بمرتبۀ عشق رسد، و بآتش عشق سوخته شود و پاک و صافی و ساده و بی نقش گردد وی را با اهل جبروت مناسبت پیدا آید که اهل جبروت بغایت ساده و بینقشاند، چون آیینۀ دل سالک را با اهل جبروت مناسبت پیدا آید، آنگاه با آن مناسبت بر عالم جبروت اطلاع یابد تا هر چیز که از عالم جبروت روانه شود تا بیان عالم آید، پیش از آن که باین عالم رسد وی را بر آن اطلاع باشد، چنانکه دیگران در خواب میبینند وی در بیداری میبیند.