Author Archives: Jalal al-Din

Shajara-t: Botanical Nature of Yaqin (Certitude)

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Q:Why tree?

A:

Aizzed-Din Nasafi

“Alam (Realm) of the Jabarut is the very seed of both Mulk (The Corporeal) and Malakut (Spiritual) realms i.e. the realms of Mulk and Malakut are a tree (sprouted from the seed of Jabarut) while matter and plants and all living animals are the fruits of this tree!”

Jabarut is found in the Qur’an and the language of the Prophet peace be upon him.

Nasafi gives us the cognizance of the botanical nature of the Jabarut:

1. Seed: It is a seed that is hidden some place beyond the reach of anyone

2. Sprout: It sprouts as in the form of botanical growth from that unreachable world to this world where we are (Mulk)

3. Fruit: It bears fruits of all kinds, spiritual or corporeal

The same botanical concept is applied to the Yaqin or Certitude.

Q: What is Yaqin (Certitude)?

A: Any aspect of human existence and endeavour that is completely free of doubt.

From Farhange Istilahat Irfani (Dictionary of Sufi terminologies) by Dr. Sajjadi:

Dhan-nun Al-Masri:  What is being seen by the eye is called Ilm (Knowledge) and what is seen by the heart is called Yaqin.

Junaid: Elevation and flight of doubt (away from the person)

Ibn Ata: Yaqin is a (continual) state (of existence) wherein the person finds nothing incongruent to the wish of Allah: No question occurs within the person’s mind about Allah’s ordained destinies e.g. calamities and so on.

Nasired-Din Tusi: A form of belief and understanding that has no cessation nor any abatement i.e. it is always with the person and will not go away or diminish.

Mulla Sadra: (a state of being) such that what is inside the person is complete congruence to what is outside him.

 

Botanical processes and concepts might shape Yaqin (Certitude) but they might not be of plant nature i.e. made from plant materials.

The botanical looking delta structures of rivers are caused by the fact that the rive has extraordinary amounts of kinetic energy and yet when it hits the accumulated the sediments the energy does not simply bore a single passageway through, rather it makes many smaller passageways and decreases its energy into smaller streams.

Yaqin has to sprout from the seed of Jabarut, so it can exist in Malakut (Spiritual Realm) and Mulk (Corporeal Realm). The original energy level of Yaqin is infinite and cannot enter either universe of Malakut and Mulk and therefore it must sprout into branches, hence the botanical nature.

Q: Why Shajara-t is in female form?

A: Because it is an extension via annexation of the sprouting growth of branches annexed to the original seed of Jabarut. These sorts of annexations are often gendered as female in the language of Arab. Since the male form of the words have the minimal word length.

 

 

On Creation of Nur (Light) of Muhammad

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إن الله تعالى خلق شجرة ولها أربعة أغصان فسماها شجرة اليقين

ثم خلق نور محمد في حجاب من درة بيضاء

مثله كمثل الطاووس و وضعه على تلك الشجرة فسبح عليها مقدار سبعين ألف سنة

ثم خلق مرآة الحياء و وضعها باستقباله

فلما نظر الطاووس فيها رأى صورته أحسن صورة و أزين هيئة

فاستحى من الله فسجد خمس مرات فصارت علينا تلك السجدات فرضا مؤقتا

فأمر الله تعالى بخمس صلوات على النبي و أمته

 

إن

‘Inna: Standing phrase for emphasis i.e. indeed or verily. TODO research the phrase.

الله

Allah: Agent/Doer i.e. Fā’il.

خلق

Khalaqa: created i.e. it was not and then it became, no intermediate process, binary from state of Non-being to state of Being. Singular third person past tense verb gendered as male.

Remark 1: gender male for Agent/Doer of the verbs does not indicate the Doer has sexual organ of a male, it indicates the verb has the shortest form of all templates possible for it. Female gendered verbs are always longer with suffix added at the end. Therefore male gendered verbs, in this case for Allah, means all verbs related to to actions of Allah have minimum word length. 

شجرة

Shajara-t: Shajar tree singular gendered female by the ending ‘t’ sound. Indefinite i.e. missing the definitive article AL (The).

و

Wa: And connective between two phrases or sentences.

لها

La-Hā: La means ‘for someone’ or ‘belonging to someone’, Hā third person singular female pronoun.

أربعة

‘Arba’a-t: digit 4, number 4. In another version followed by Ālāf meaning thousands i.e. four thousands. Arab of Muhammad’s time did not have arithmetic or number systems, therefore 4000 in their language meant ‘a lot’ or ‘unnumbered’.

أغصان

‘Aghsān: Plural meaning branches, stems.

فسماها

Fa-Sammā-Hā: Fa connective preserving or requiring order in English the reader might have a sense of ‘consequently’ or ‘therefore’ or ‘for the purpose of’ or ‘then’; Samma past tense verb (male) meaning ‘named’ or ‘called’ or ‘coined’, the Agent/Doer is omitted but referring to Allah i.e. Allah called or Allah coined  or Allah named; Hā third person female pronoun referring to the said tree: ‘Therefore Allah called her’.

شجرة

Shajara-t: Tree, gendered as female

اليقين

Al-Yaqin: Al (Definite article the), Yaqin certitude. All together: Shajara-t Al-Yaqin (Tree of Certitude).

FIXME: What does Al (Definite article the) do to Certitude? Possible answer: Al-something could be an identifier for a genus representing a collective of entities sharing an attribute or characteristic. Al-Yaqin could therefore mean genus of all things endowed with doubtless-ness.

ثم

Thumma: Then with some delay i.e. later on. Is it delay in time? or delay in process i.e. later on in a sequence of sequential processes.

خلق

Khalaqa: created i.e. it was not and then it became, no intermediate process, binary from state of Non-being to state of Being. Singular third person past tense verb (male). Agent/Doer is omitted i.e. referring to Allah in the beginning of the sentence.

نور محمد

Nuri Muhammad: light of Muhammad.

TODO: Provide research for Nur. 

في

Fi: Within, in.

حجاب

Hijāb: Veil something that totally or partially occludes light.

من

Min: from, made from, comprised of

درة

Durra-t: Pearl or something with glitter

TODO: Provide research for Durr

بيضاء

Baidhā’: White

Durra-t Baidhā’ then means something (pearl-like) white and glittering. In the language of the Arab this means the Hijab (Veil) was made from a luminous exotic substance.

Summary: Allah created a tree it had so many branches and then Allah called it the tree of Certitude, then (after some delay) Allah created the light of Muhammad and veiled this light by some exotic substance that was white and luminous.

Q: Why the light of Muhammad was occluded by a veil?

A: The light was too luminous and most people would not be able to see his light and therefore he could not have had biological manifestation on this planet. Or the light was too beautiful and not every viewer deserve to see such sublime resplendent beauty. Or his light was too pure and the veil protected it from mixing with impurities of other entities in the creation.

مثله

Mathal-Hu: Simile but there is metaphysics for Mathal in Qur’an. It could be thought of as a projection e.g. motion picture projection onto a screen, therefore what description follows the Mathal e.g. peacock is a projection comprised of the concepts and thoughts about the bird peacock, as the projection of the motion picture onto a screen is not the original actors and scenes rather a projection in form or lights colours and screen substance, the Nur or light of Muhammad is similar to peacock in our minds and hearts (screen) here on this planet like a projection of a beautiful peacock. Mathalu-Hu: Mathal (Simile) Hu (It third person pronoun referring to the Nur (light) of Muhammad).

كمثل

Ka-Mathal: Ka is the alphabet for similarity in language of Arab. Mathal again means simile but this one for peacock.

TODO: Provide research for Mathal. 

الطاووس

Al-Tawus: Al (Definite article the) Tawus is the bird peacock.

TODO: Provide linguistic research for the word Tawus and how it has entered the language of the Arab. 

و

Wa: connective And.

وضعه

Wadha’a-Hu: Wadha’ singular past tense verb (male) meaning to lay on or lat down or put down or set down or to place or to erect or to fix or to attach or to impose. The proposition ‘Alā is used immediately after the verb there it means to impose on or place on. Agent/Doer missing i.e. referring to Allah from the beginning of the sentence. Hu means third person singular pronoun and refers to the Nur of the Prophet.

على

‘Alā : Upon

تلك

Ti-L-Ka: a word indicating a direction: Ti refers to the female gender of the target that is being pointed at, L indicates the fairness of the target i.e. That, Ka means you or for you. All together it means That female (thing) meaning the tree that follows.

الشجرة

Al-Shajara-t: Shajar tree singular gendered female by the ending ‘t’ sound. Definite article Al added i.e. it can be now pointed at or it is definite.

فسبح

Fa-Sabbaha: Fa means consequently or for the purpose of and it preserves the order of the phrases (events) before and after it. Sabbaha past tense verb for singular third person male. Tashdid (Repeated letter) of Ba (b sound) i.e. Sab-ba indicates intensity and repeated-ness of the verb. Sabbah means to sanctify Allah of all defects and inefficiencies with a sense of wonder and amazement and observe Allah’s Divine Beauty.

عليها

‘Alai-Hā: ‘Alai is ‘Alā is for ‘upon’ and Hā third person female pronoun referring to the said tree.

مقدار

Miqdār: Measure amount

سبعين ألف

Sab’in Alf: 70,000 i.e. infinite.

سنة

Sina-t: Year.

Summary: (Simile of) Peacock and (Allah) placed the peacock upon the said tree of Certitude (Yaqin) for the purpose or consequently or then peacock sanctified Allah infinitely many times (70,000).

ثم

Thumma: Then with delay

خلق

Khalaqa: created i.e. it was not and then it became, no intermediate process, binary from state of Non-being to state of Being. Singular third person past tense verb gendered as male referring to Allah as Agent/Doer.

مرآة

Mir’ā-t: Mirror gendered by the suffix ‘t’ as female.

الحياء

Al-Hayā: Al the definitive article again possibly used to indicate a genus, the genus of all things timid and shy namely referring to Hayā.

و

Wa: Connective ‘and’.

وضعها

Wadha’a-Hā: Wadha’ singular past tense verb (male) meaning to lay on or lat down or put down or set down or to place or to erect or to fix or to attach or to impose. Hā is the third person singular pronoun gendered female referring to Mir’ā-t namely the mirror.

باستقباله

Bi-Istiqbāli-Hi: Bi indicating the instrumentation or utility of what follows (TODO: check this); Istiqbāl reception or receiver/receiving; Hi third person pronoun referring to the peacock.

Summary: The (Allah) created the mirror shyness and timidity and set her up to receive or to face the peacock.

فلما

Fa-Lammā: Fa consequently or therefore, Lammā when

نظر

Nazara: Third person singular male past tense verb meaning looked glanced at.

الطاووس

Al-Tawus: Al the definite article i.e. The said peacock

فيها

Fi-Hā: Fi within or in; Hā is the third person singular pronoun gendered female referring to Mir’ā-t namely the mirror.

رأى

Ra’ā: he/it saw i.e. peacock

صورته

Surata-Hu: Surat in simple words to mean shape and form; Hu third person pronoun male.

Q: Who does Hu refer to:

1. Muhammad’ light

2. Muhammad’s person

3. Allah

 

أحسن

‘Ahsan: Best or most beautiful

صورة

Sura-t: shape form

و

Wa: connective and

أزين

Azina or Uzayyin? (FIXME) Most adorned or most refined or most decorated or embellished.

هيئة

Hai’a-t: well-shaped or formed appearance or exterior.

Summary: And whenever peacock glanced at the said mirror saw in it most beautiful shape and form.

فاستحى

Fa-Astahā: Fa therefore consequently, peacock became shy and timid (embarrassed by being bedazzled and perplexed by his own beauty). Remember the Mirror was the mirror of timidity!

من الله

Mina Allahi: From Allah i.e. peacock became shy and timid in presence of Allah

فسجد

Fa-Sajada: Fa therefore consequently, Sajada paste tense verb singular male meaning prostrated.

خمس

Khamsa: Five

مرات

Marrā-t: times number of times.

Summary: After the peacock saw the beautiful forms in the mirror he became shy and timid in presence of Allah and in order to show apology and humility prostrated to Allah five times. Since how could there be anything more beautiful than Allah to lose one’s focus?

فصارت

Fa-Sārat: Fa therefore consequently, it became (as a religious obligation)

علينا

‘Alai-Nā: ‘Alā for/upon Nā us/we.

تلك

Ti-L-Ka: a word indicating a direction: Ti refers to the female gender of the target that is being pointed at, L indicates the fairness of the target i.e. That, Ka means you or for you.

السجدات

Al-Sajadāt: Al the definitive article the, Sajadāt plural prostrations i.e. the said 5 prostrations.

فرضا

Fardha-n: religious duty

مؤقتا

Mu’aqqta-n: For certain times, or for certain circumstances. TODO check this.

 

Ibn Arabi: Kitab Al-Mim

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Ibn Arabi [1]

Mim is actually Adam and Muhammad, peace be upon both, and the Ya (y letter in Arabic, sounding as eee) between them is the cause for their mutual linkage, because of the placement of Harf (Divine Alphabet) Illat (Same as Madd prolonged letter usually eeee or oooo or aaaa sound). (Jalal: M sound can be prolonged either through nasalization or addition of stretched eeee between the two ‘M’ sounds i.e. Meeee….eeeeM) This prolonged letter or phoneme allowed Muhammad to act upon Adam (from a distance in time and place and across universes, free of causality) a Spiritual Action, as said by the Prophet: I was a Nabi (Informer) while Adam was still between the water and mud. Conversely Adam acted upon Muhammad a corporeal action (causal action), again by mediation of the agency of Ya (y letter in Arabic, sounding as eee) (i.e. through the genomic and biological processes on this planet.)

كتاب
الميم و الواو و النون i
من مجموعة رسائل
الشيخ محيى الدين بن عربي
وأما الميم فهو لآدم ومحمد عليهما الصلاة والسلام والياء بينهما سبب الوصلة لهما فإنه حرف علة فعمل محمد عليه الصلاة والسلام في آدم بالياء عملا روحانيا من هذا العمل كانت روحانيته وروحانية كل مدبر في الكون من النفس الكلية إلى آخر موجود وهو الروح الإنساني قال صلى الله عليه وسلم (كنت نبيا وآدم بين الماء والطين) وعمل آدم في محمد عليهما السلام بواسطة الياء عملا جسمانيا من هذا العمل كانت جسمانية كل إنسان في العالم وجسمانية سيدنا محمد صلى الله عليه وسلم فآدم أبو محمد وأبونا وأبو عيسى في الجسمية ومحمد أبو آدم وأبونا وجد عيسى في الروحانية.

Q: Did Ibn Arabi made this up or there was some evidence for it?
A: The Prophet said [2]: When Allah created Adam made him see the virtues of some of his off-springs (and while he was browsing) he saw a radiant light all the way from the back so he asked: O my Lord who is that? And Allah replied: That is your son Admad, he is the Al-Awwal (The first) and he is Al-Akhir (The Last)

كنز العمال- للمتقي الهندي
المجلد الحادي عشر >> تتمة الإكمال من فضائل متفرقة تنبيء عن التحدث بالنعم
32056- لما خلق الله عز وجل آدم خبره (خبره: إذا بلاه، واختبره، وبابه نصر. المختار (129) ب) ببنيه فجعل يرى فضائل بعضهم على بعض فرأى نورا ساطعا في أسفلهم فقال: يا رب! من هذا؟ قال: هذا ابنك أحمد، هو الأول وهو الآخر، وهو أول شافع وأول مشفع.
(ابن عساكر – عن أبي هريرة)

Jalal: Until less than 100 years ago we had no idea how human beings are linked to each other, now through the molecular science of Genome we all know and very well know how people are linked in past and in future. Mim is the prolonged phoneme/letter that links the first and the last Prophet, both spiritually and genomically, Muhammad was a Nabi (Informer) informing through the radiation of Nur-Muhammadi, a peculiar form of Nur (Divine Light), from extremely close sanctified nearness which in this Surah we hear as Sabbihi. In return Adam acts upon Muhammad in a molecular causal fashion i.e. via his genome and thus the two form a close loop or a circle.

[1] Ibn Arabi, Kitab Al-Mim, from compendium of letters.

[2] Muttaqi Al-Hindi, Kanz Al-‘Ummāl, Vol 11.

Two Iqra’ (Read) in Surah 96

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There are two Iqra’ (Read) in Surah 96:

First
96:1. Iqra’ (Read) by Bi (means/aid/instrumentation of) Ism (Spectral Identifier, name) of Ka (your) Lord.

Faidh Kashani [1]
Narrated from Imam Baqir peace be upon him, that “Iqra’ in the name of your Lord, Al-Ladhi (That Which) created” refers to the creation (Khalq) of your (Muhammad’s) Nur (Divine Light) which is Qadim (Infinitely Ancient) primordially antecedent to the creation of all other objects. (Nur Muhammadi)

تفسير الصافي في تفسير كلام الله الوافي/ الفيض الكاشاني (ت 1090 هـ)
والقمّي عن الباقر عليه السلام انّها اوّل سورة نزلت قال نزل جبرئيل على محمّد صلّى الله عليه وآله فقال يا محمّد اقرأ قال وما اقرأ قال اقرأ باسم ربّك الّذي خلق يعني خلق نورك القديم قبل الاشياء.

Second
96:3. Iqra’ (Read from the collection) Wa (and, while) Ka (Your) Lord is Al-Akram (Most Bountiful)

Al-‘A’qam [2]
Second Iqra’ referes to the Muhammad (in biologic form) to preach to the people in human form (as opposed to Nur Muhammadi).

تفسير تفسير الأعقم/ الأعقم (ت القرن 9 هـ)
وقوله: { اقرأ } كرر للتأكيد، وقيل: في الأول اسمه وفي الثاني القرآن، وقيل: الأول بالقراءة نفسها وفي الثانية بالقراءة للتبليغ

Remark: “73:1. O you folded in garments!” or “74:1. O you wrapped up (in the mantle)!” refers to the biological Muhammad who is shivering and needs clothing, to note his appearance as a biological human form. Otherwise what was the point to mention the cloth wrapped around him?

Jalal: Al-Ladhi (That Which) is a trans-multiversal connector, optical connector like a telescope, that allows Muhammad in the Nur (Divine Light) formation to glance from Azal (Sempiternity) into this world. Therefore the first Iqra’ as indicated by Imam Baqir refers to Muhammad in Nur formation in the other universe. The latter Al-Ladhi is called Insan Kamil (Perfect Eye).

The second Iqra’ refers to the biological Muhammad, an Arab dwelling within the valley of Makkah.

 

[1] Faidh Al-Kāshāni, Tafsir Al-Kāfi Fi Tafsir Kalām Al-llahi Al-Wāfi, Surah 96, Verse 1.

[2] Al-‘A’qam, Tafsir Al-‘A’qam,  Surah 96, Verse 1.

Nur Muhammadi

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Hadith Nur Muhammadi [1]

Jabir asked the Prophet: Inform me of the first thing Allah created prior to all other things. Prophet replied: Indeed before all things Allah created the Nur (Divine Light) of your Prophet from ITs own Nur, and made this Light to traverse via Hu’s power however where Allah willed, and at that time there were no Lauh (Tablet) no Qalam (Pen) no Paradise no hell no angels no heaves no earth no sun no moon no Jinn and no human being, and when Allah willed to create the people divided this light into four parts:
1.    From first portion created Qalam (Pen)
2.    From the second portion created the Lauh (Tablet)
3.    From the third portion the ‘Arsh (Throne)
And then portioned the remaining fourth portion, again into four portions:
1.    The foundation of the ‘Arsh (Throne)
2.    The Kursi (Chair)
3.    The angels
And then portioned the remaining fourth, again into four portions:
1.    Heavens
2.    The two earths
3.    Paradise and Hell
And the portioned the remaining fourth, again into four portions:
1.    The Nur (Divine Light) of the believers’ eyes
2.    The Nur (Divine Light) of the believers’ heart i.e. Ma’refat (Divine Gnosis)
3.    The Nur (Divine Light) of the humanity and that is the Tauhid (Divine Oneness) i.e. “There is no deity but Allah and Muhammad is Allah’s Messenger”

Note: Shibr Amlasi said with regards to Allah creating the Prophet’s light from ITs own Light: This does not mean that the substance of Muhammad’s light was made up of Allah’s light or essence! It rather means that Allah willed the formation of a Light that was without participation of anything from Allah’s Dhāt (Most Innate Essence). (or any other intermediary created object)

In other words when Allah created the Nur (Divine Light) of Muhammad, there was no other entity in the creation or you may say this Light was not entangled with anything else. When Allah created from this light other lights/objects, each time a new creation was added the said light fell into an ever-more superimposed state i.e. imposed by the existence of something a priori, or you may say less pure. 

Sufis believe that the human creation is a circle, with Adam being the first point of the circle and going around the circumference all the way to reach to Muhammad who is the last point and indeed the first point too! Since the circle’s first and last points are one and the same. So really Adam and Muhammad where both the first primordial fathers of humanity, however one was the template for Nafs (Self) i.e. Adam and one template for Ruh (Soul) i.e. Muhammad.

Adam being the prophet and Muhammad being the prophet this gives the Ma’refat (Divine Gnosis) for what it means: The last of prophets!

This Light is called Nur-Mahammadi (Muhammad’s Light).

كشف الخفاء،  – للإمام العجلوني
حرف الهمزة. >> حرف الهمزة مع الواو*
827 – أول ما خلق اللهُ نورُ نبِيكِ يا جابر – الحديث
رواه عبد الرزاق بسنده عن جابر بن عبد الله بلفظ قال قلت: يا رسول الله، بأبي أنت وأمي، أخبرني عن أول شيء خلقه الله قبل الأشياء. قال: يا جابر، إن الله تعالى خلق قبل الأشياء نور نبيك من نوره، فجعل ذلك النور يدور بالقُدرة حيث شاء الله، ولم يكن في ذلك الوقت لوح ولا قلم ولا جنة ولا نار ولا ملك ولا سماء ولا أرض ولا شمس ولا قمر ولا جِنِّيٌ ولا إنسي، فلما أراد الله أن يخلق الخلق قسم ذلك النور أربعة أجزاء: فخلق من الجزء الأول القلم، ومن الثاني اللوح، ومن الثالث العرش، ثم قسم الجزء الرابع أربعة أجزاء، فخلق من الجزء الأول حَمَلَة العرش، ومن الثاني الكرسي، ومن الثالث باقي الملائكة، ثم قسم الجزء الرابع أربعة أجزاء: فخلق من الأول السماوات، ومن الثاني الأرضين، ومن الثالث الجنة والنار، ثم قسم الرابع أربعة أجزاء، فخلق من الأول نور أبصار المؤمنين، ومن الثاني نور قلوبهم وهى المعرفة بالله، ومن الثالث نور إنسهم وهو التوحيد لا إله إلا الله محمد رسول الله. الحديث. كذا في المواهب.
وقال فيها أيضا: واختُلِف هل القلم أول المخلوقات بعد النور المحمدي أم لا؟ فقال الحافظ أبو يعلى الهمداني: الأصح أن العرش قبل القلم، لِما ثبت في الصحيح عن ابن عمر قال قال رسول الله صلى الله عليه وسلم: قدر الله مقادير الخلق قبل أن يخلق السماوات والأرض بخمسين ألف سنة، وكان عرشه على الماء، فهذا صريح في أن التقدير وقع بعد خلق العرش، والتقدير وقع عند أول خلق القلم، فحديث<صفحة 311> عبادة بن الصامت مرفوعا “أول ما خلق الله القلم، فقال له أكتب، فقال رب وما أكتب؟ قال أكتب مقادير كل شيء” رواه أحمد والترمذي وصححه.
وروى أحمد والترمذي وصححه أيضا من حديث أبي رزين العقيلي مرفوعا: إن الماء خلق قبل العرش.
وروى السدي بأسانيد متعددة إن الله لم يخلق شيئا مما خلق قبل الماء، فيجمع بينه وبين ما قبله بأن أولية القلم بالنسبة إلى ما عدا النور النبوي المحمدي والماء والعرش انتهى.
وقيل الأولية في كل شيء بالإضافة إلى جنسه، أي أول ما خلق الله من الأنوار نوري وكذا باقيها، وفي أحكام ابن القطان فيما ذكره ابن مرزوق عن علي بن الحسين عن أبيه عن جده أن النبي صلى الله عليه وسلم قال كنت نورا بين يدي ربي قبل خلق آدم بأربعة عشر ألف عام. انتهى ما في المواهب،
تنبيه: قال الشبراملسي ليس المراد بقوله من نوره ظاهره من أن الله تعالى له نور قائم بذاته لاستحالته (1) عليه تعالى. لأن النور لا يقوم إلا بالأجسام، بل المراد خلق من نور مخلوق له قبل نور محمد، وأضافه إليه تعالى لكونه تولى خلقه، ثم قال ويحتمل أن الإضافة بيانية، أي خلق نور نبيه من نور هو ذاته تعالى لكن لا بمعنى أنها مادة خلق نور نبيه منها، بل بمعنى أنه تعالى تعلقت إرادته بإيجاد نور بلا توسط شيء في وجوده، قال وهذا أولى الأجوبة نظير ما ذكره البيضاوي في قوله تعالى {ثم سواه ونفخ فيه من روحه} حيث قال أضافه إلى نفسه تشريفا وإشعارا بأنه خلقٌ عجيب وأن له مناسبة إلى حضرة الربوبية انتهى ملخصا.
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(1) [في الأصل “لاستحاله” وهو خطأ مطبعي واضح. دار الحديث]
[1] Al-‘Ajūlūni, Harf Al-Hamza, Harf Al-Hamza Ma’a Waw