Category Archives: Hadith

Prophetic narration

Aql Al-Awwal (Primordial Intellect)

Posted on by

Aql: The Primordial Beloved Intellect

“Allah created Al-‘Aql (Intellect) first and said to it: “Come forward” and it came forward, then Allah told it:” Go backwards” and it went backwards” said the Prophet, peace be upon him. In other versions: “Allah told it (Aql): Sit and so it sat, speak and so it spoke and told it : “Silence”! And  it became silent”.

Further, Allah swears by Hu’s (His) own Might and Glory: “I have not created any creation more loved by Me other than you (Aql)”.

Further, Allah confirms the instrumentation of the ‘Aql: “With you I will praise! And with you I will endow! With you I will take and with you I will give!”

تخريج أحاديث الإحياء، الإصدار 2.07 – للحافظ العراقي
المجلد الأول >> كتاب العلم: الباب السابع في العقل
3 – حديث “أول ما خلق الله العقل قال له: أقبل فأقبل، ثم قال له: أدبر فأدبر، ثم قال الله عز وجل: وعزتي وجلالي ما خلقت خلقا أكرم علي منك، بك آخذ وبك أعطي، وبك أثيب وبك أعاقب”
أخرجه الطبراني في الأوسط من حديث أبي أمامة وأبو نعيم من حديث عائشة بإسنادين ضعيفين

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الثالث >> الإكمال من العقل
7057- لما خلق الله العقل قال له: أقبل فأقبل. ثم قال له: أدبر فأدبر، ثم قال له: أقعد فقعد، ثم قال له: انطق فنطق، ثم قال: اصمت فصمت، فقال: ما خلقت خلقا أحب إلي منك، ولا أكرم، بك أعرف، وبك أحمد، وبك أطاع، وبك آخذ، وبك أعطي، وإياك أعاتب، ولك الثواب، وعليك العقاب وما أكرمتك بشيء أفضل من الصبر.
الحكيم عن الحسن قال حدثني عدة من الصحابة. الحكيم عن الأوزاعي معضلا (الحديث المعضل: (بفتح الضاد) وهو ما سقط من إسناده اثنان فأكثر بشرط التوالي، كقول مالك: قال رسول الله صلى الله عليه وسلم وقول الشافعي: قال ابن عمر. قواعد التحديث (130) ص

Note: The above Hadith (Prophetic Narration) may have missing persons in the chain of narration, however it was narrated from many companions and from the Prophet’s wife ‘Aisha and is commonly referred to by both Shiites and Sunnis scholars and of course by the Sufis.  

It is clear from the above prophetic lections that ‘Aql (Intellect) is the beloved of Allah, a primeval Wujud (Being) as following:

1.    Very close to Allah, as was said by the Prophet: “When people draw near to Allah via their righteousness, you draw close (instead) with your ‘Aql (Intellect)”.

تخريج أحاديث الإحياء، الإصدار 2.07 – للحافظ العراقي
المجلد الأول >> كتاب العلم: الباب السابع في العقل
2 – حديث “إذا تقرب الناس بأنواع البر فتقرب أنت بعقلك”

2.    Compliant with Allah’s orders
3.    Self-aware; it knows it has been addressed and it complies
4.    Endowed with speech and silence
5.    Alive with some peculiar form of spiritual life
6.    Endowed with physical attributes of motion i.e. forward and backward motion, stillness
7.    An instrument/agent of some kind as said by the Prophet (reported by Ibn Abbas): “For every object there is equipment and instrumentation and the instrumentation for the believer is ‘Aql (Intellect)”.

تخريج أحاديث الإحياء، الإصدار 2.07 – للحافظ العراقي
المجلد الأول >> كتاب العلم: الباب السابع في العقل
1 – حديث ابن عباس “لكل شيء آلة وعدة وإن آلة المؤمن العقل ولكل شيء مطية ومطية المرء العقل ولكل شيء دعامة ودعامة الدين العقل ولكل قوم غاية وغاية العباد العقل ولكل قوم داع وداعي العابدين العقل ولكل تاجر بضاعة وبضاعة المجتهدين العقل ولكل أهل بيت قيم وقيم بيوت الصديقين العقل ولكل خراب عمارة وعمارة الآخرة العقل ولكل امرئ عقب ينسب إليه ويذكر به وعقب الصديقين الذي ينسبون إليه ويذكرون به العقل ولكل سفر فسطاط وفسطاط المؤمنين العقل”
أخرجه ابن المجبر وعنه الحارث.

 

8. The gifts of cognizance and creativity are endowed through the ‘Aql .

Shajara Kulliya or Insan Kulli

Posted on by

“I am The Omnipresent/Ubiquitous/Universal Tree … with roots and branches…”

Qidam is the seed of all things. Qidam is the infinite past, or realm of actualities free of all potentialities and probabilities. Everything in Qidam is actual i.e. has no potentiality to become, it just is. And it is so actualized and certain that it has the feel of the past, since all things in past are actual and exact since they already happened. There are no potentialities in the past, it either happened or not.

Our universe, here, is a universe of potentialities. Flip a coin, it is either Head (H) or Tail (T). No event has any certainty for its outcome.

 

 

 

Q: How did the universe of Qidam (Infinite Past) free of all potentialities, link to our fully potential-probabilistic present universe?

If you could imagine flipping a coin in Qidam there are no discernible outcomes. Head (H) and Tail (T) are one and the same i.e. had you flipped a coin you would have got both H and T at the same time since you could not tell them apart.

 

 

 

As you move away from Qidam i.e. become closer to the present moment, little by little two outcomes become almost discernible. If you flip a coin here then there are two outcomes, H and T and both happen at the same time.

 

 

 

 

 

Move more and more towards this present moment and H and T become more discernible and yet one and the same thing.

 

 

 

 

 

 

 

There arrives a time, quite close to the present moment, when suddenly there are two distinct outcomes to the flipping of the coin i.e. H and T and there are now two different entities as the outcome of the flipping.

 

 

 

 

Imagine all the events in the cosmos going through the same process all those branchings assemble to a tree:

 

 

 

And this tree, of course, is Omnipresent or Universal.

At the end of the book Ibn Arabi calls this Omnipresent Tree another name Insan Al-Kulli which can have two meanings:

1. Omnipresent Human Being
2. Omnipresent Eye

Omnipresent Human Being
All potentialities in our universe is caused by the appearance of human beings i.e. exit of man from Qidam (Infinite Past) into the present moment. It is the nature of the human essence that causes all the potentialities in the universe. Thus the said tree is really the structure of human presence in this world, connecting Qidam to present moment.

Omnipresent Eye
Our vision and for that matter all our senses operate in the past i.e. immediate past. What you see of the words in this sentence appeared few micro seconds ago to your eyes but it takes a bit of time to transfer and process in the brain to understand. Therefore your eyes are always viewing the past! Consequently you are looking backwards along the branches towards the trunk/root of the said tree whenever you look! So this tree is really a structure attached to your eye, an extension of your biological eyes.

 

 

 

 

Al-Ittihad Al-Kauni: Synchronous Existence

Posted on by

Ibn Arabi’s book with the same title starts with the following introduction:

(Pointing) Towards the Three-ness and Two-ness (spiritual states), while (their) administrator/governor (is Hu or Allah) Lord of the Three-ness and Two-ness (states), all the while pointing at Him/Hu from within the Al-Mathāni (Surah Al-Fatiha)…

 

 

(Pointing) Towards the Three-ness and Two-ness (spiritual states): Ibn Arabi is pointing at the two discernible states of human spirituality saying that their Lord who administrates and organizes them is no one other than Allah who has been pointed at in the Surah Al-Fatiha of Qur’an. Therefore those who experience the Two-ness spiritual state should not be mislead that they are coming into contact with spirits or demons or other beings or psychological anomalies, rather they are in communication with Allah in a modality that there is the person and no one else.
There are modalities and states to the Divine Presence and experience and feeling the Divine Presence, two of which are:

Three-ness spiritual state: This is when there are three agents involved in the experience of the Divine Presence:

1. Servant invoking Allah
2. Allah
3. All else i.e. the people and the world around us

The total adds up to three entities.

Two-ness spiritual state: This when there are only two agents involved in the experience of the Divine Presence:

1. Servant invoking Allah
2. Allah

And no one else!

The former, i.e. the  Three-ness state, is experienced by all of us and it is an ‘Ām (General Public) state enjoyed by all.

The latter, i.e. the Two-ness state, is experience solely by few exclusive servants or Khās (Khawās, pl.); and it is based upon a Hadith (Prophetic Narration):

“For me (Muhammad) there is an instant (or period of time) (so exclusive) that even an angel close to Allah or a sent prophet cannot afford to catch-up/share/fit/afford (that moment)”.

In Risala Qushairi another version is found: For me (Muhammad) there is an instant (or period of time) (so exclusive) that no one other my Lord is in it (during this moment no one but Allah is present).

Two-ness state is coined as Ithnainiyat.

Remark: Awkward creative words like Three-ness and Two-ness are used to avoid intermingling with any other concepts of duality or trinity. Some Juhhal (Intensely Ignorant) Arab accused Sheikh Ibn Arabi of subscribing to the Christian Trinity and therefore accused him of heresy.

الجامع الصغير.  – لجلال الدين السيوطي
المجلد الرابع >> [تتمة باب حرف الراء]
4377- رأيت ربي عز وجل [وزاد في رواية الدارقطني: “في أحسن صورة”]ـ
[“رأيت ربي عز وجل”: بالمشاهدة العينية، التي لم يحتمل الكليم (موسى عليه السلام) أدنى شيء منها، أو القلبية، بمعنى التجلي التام، فقد روي عنه عليه السلام: لي مع الله وقت لا يسعني فيه ملك مقرب ولا نبي مرسل (وقول المناوي “روي” يشير إلى ضعف الحديث). والأرجح أن الله جمع له بين الرؤية البصرية والجنانية، ولا يعارضه قول الله لكليمه “لن تراني”، وإن كان حرف “لن” لتأبيد النفي: إذ لا يلزم من نفيها عن موسى عليه السلام نفيها عن محمد صلى الله عليه وسلم، والله سبحانه حي موجود، فلا يمتنع رؤيته عقلا، وحاسية العين غير ركن (أي غير ضروري) للرؤية، ولولا حجب النفس والهوى لرأت العين في الدنيا ما يراه القلب، وعكسه.
{فائدة} قال المؤلف (السيوطي): من خصائصه رؤيته للباري تعالى مرتين، وركوب البراق في أحد القولين.
{تنبيه} هذا الحديث رواه الدارقطني وغيره عن أنس، وزاد فيه: “في أحسن صورة”. قال المؤلف: وهذا، إن حمل على رؤية المنام فلا إشكال، أو اليقظة فقد سئل عنه الكمال بن الهمام فأجاب أن هذا حجاب الصورة. انتهى.]ـ
التخريج (مفصلا): أحمد في مسنده عن ابن عباس [ورواه الدارقطني وغيره عن أنس]ـ
تصحيح السيوطي: صحيح
تصحيح المناوي: قال الهيثمي: رجاله رجال الصحيح. ومن ثمة رمز المصنف (السيوطي) لصحته.
كشف الخفاء،  – للإمام العجلوني
حرف اللام.
2159 – لي مع الله وقت لا يسعني فيه ملك مقرب ولا نبي مرسل.
تذكره الصوفية كثيرا، وهو في رسالة القشيري بلفظ لي وقت لا يسعني فيه غير ربي،
ويقرب منه ما رواه الترمذي في شمائله وابن راهويه في مسنده عن علي في حديث كان صلى الله عليه وسلم إذا أتى منزله جزأ دخوله ثلاثة أجزاء جزءا لله وجزءا لأهله وجزءا لنفسه ثم جزأ جزأه بينه وبين الناس كذا في اللآلئ،
وزاد فيها ورواه الخطيب بسند قال فيه الحافظ الدمياطي أنه على رسم الصحيح،
وقال القاري بعد إيراده الحديث قلت ويؤخذ منه أنه أراد بالملك المقرب جبريل وبالنبي المرسل أخاه الخليل انتهى فليتأمل،
ثم قال القاري وفيه إيماء إلى مقام الاستغراق باللقاء المعبر عنه بالسكر والمحو والفناء انتهى.

This meaning can be felt by investigating the Divine Name/Attribute of Al-Qayyum i.e. every creature only needs Allah to subsist its existence, and therefore can have modality of existence that there is only itself and Allah and no one else.

all the while pointing at Him/Hu from within the Al-Mathāni (Surah Al-Fatiha):

Q: Why Surah Al-Fatiha was mentioned in regards to the Two-ness and Three-ness?

A: The ‘second segment’ of Fatiha in the blow Hadith clearly indicates the short-lived state of Two-ness while reading the 5th verse of Fatiha:

Allah has said: “I have split the Salāt (Daily mandatory Dhikr/worship) into two parts between Myself and My slave”:

(First Segment, Allah’s portion)
When the slave says: “(2) Praise (be) to Allah, the Cherisher and Sustainer of the worlds”, Allah replies: My slave has praised me.
(For full discussion see Al-Hamd (Praise to Allah))

When the slave says: “(3) Most Beneficent, Most Merciful”, Allah replies: “I am being extolled by My slave”.

When the slave says: “(4) Master of the Day of Judgment.”, Allah replies:” My slave has glorified Me”.

(Second segment, shared between Allah and the slave)
When the slave says: “(5) YOU we worship, and (from) YOU we seek (aid and help)”, Allah replies: “This is between Myself and My slave and for My slave whatever he asks for”.

(Segment solely for the slave)
When the slave says: “(6) Show us the straight way, (7) The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.”, Allah replies: This is for My slave and for My slave be whatever he asked for.

 

ولنا حديث أبي هريرة قال: سمعت النبي عليه السلام يقول: ” قال الله تعالى قسمت الصلاة ـ أي الفاتحة ـ بيني وبين عبدي نصفين ولعبدي ما سأل فإذا قال العبد { ٱلْحَمْدُ للَّهِ رَبّ ٱلْعَـٰلَمِينَ } قال الله تعالى: حمدني عبدي. وإذا قال { ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ } قال الله تعالى: أثنى عليّ عبدي. وإذا قال { مَـٰلِكِ يَوْمِ ٱلدّينِ } قال: مجدني عبدي. وإذا قال { إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ } قال: هذا بيني وبين عبدي ولعبدي ما سأل. فإذا قال { ٱهْدِنَا ٱلصّرَاطَ ٱلْمُسْتَقِيمَ * صِرَاطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلاَ ٱلضَّالّينَ } قال: هذا لعبدي ولعبدي ما سأل

The said spiritual state of Two-ness is called Al-Ittihad according the Sufi references compiled by Farhang-e Istlihat-e Irfani by Dr. Sajjadi. The latter gives a reference from Misbah Al-‘Uns of Qunawi which talks about a modality of Divine Presence felt by the person which is free of all else other than Allah and even most of the corporeal attributes of the person is not included. Therefore the English translation of Synchronicity is best suited for this circumstance.

Q: What does then the title Al-Ittihad Al-Kauni means?
A: Ibn Arabi is detailing a modality of existence i.e. Al-Ittahid Al-Kauni, which the two realms of Malakut (Spiritual Realm) and Mulk (Corporeal Realm) are synchronized. In other words the person experiences happenings of this world synchronized with spiritual entities of the other world, no longer the person perceives two un-linked independent realms, indeed feels the two discernible and partitioned realms are suddenly are synchronized in spite of any physical linkage. Additionally the person feels very little of this world and his personal attributes during this modality of existence.

Reference to Ibn Arabi’s Fusus

According to the Adam’s Seal i.e. the beginning of Ibn Arabi’s Fusus the universe is a mirror, and using this concept we can render the Three-ness and Two-ness states under a different light:

Three-ness: When there is an object, object’s reflection and a mirror. This is the world we are used to.

Two-ness: When there is an object and an object’s reflection but there is no mirror! This is a little experienced form of existence these days.

In the back of the collection of Ibn Arabi’s Rislalaat (Treatise) the following short guide to the words and their spiritual meaning is found, and one can easily deduce the English translation of Synchronicity from Ibn Arabi’s definitions:

Book of Sufi Terminologies
Ibn Arabi

Al-Ittihad: Tasyir (Transformation, Happenings) of two discernible/independent entities as if one (acting as one entity), and they are (considered to be) two entities only due to (the process of) counting, i.e.  that is (being one in) Hala (being in the same temporary state)

كتاب اصطلاح الصوفية
ابن عربي
الإتحاد : تصيير الذاتين واحدة و لا يكون إلا في العدد و هو حال

 

 

 

Irfan (Gnostics) of Tree

Posted on by

Irfan is an innermost innate form of knowledge that every human being has and it has no opposite i.e. has no ignorance or there was no time this knowledge was not within the person. Abuse of translation has been the word ‘gnostics’ to match the words of early Christianity.

 

As you can read below that what we understand as Tree in paradise is not this tree of this world, it is a botanical structure that often sprouts form deep within the human spirituality and intellect, grows in the other realm of Malakut (Spiritual Realm) and its projection into this world looks like tree to us:

Prophet said: I saw Prophet Abraham the night of Ascension (Isra’) with me and said to me: O Muhammad read to your nation a Salaam (greetings of peace) and inform them that indeed paradise has good soil and sweet water, and it is flat, her (paradise) trees are Subhan Allah (Sanctified be Allah), La-Ilaha-Illah (No other deity than Allah), Allahu Akbur (All the Greatest) and La Haul Wa La Quwwata Ill Billah (No shield (protection) and no power except by Allah)

رأيت إبراهيم ليلة أسري بي فقال: يا محمد أقرئ أمتك السلام، وأخبرهم أن الجنة طيبة التربة عذبة الماء، وأنها قيعان، وغراسها “سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله”.
[“قيعان”: جمع قاع، وهي أرض مستوية، لا بناء ولا غراس فيها]ـ
التخريج (مفصلا): الطبراني في الكبير عن ابن مسعود
تصحيح السيوطي: صحيح

He who said:  Subhan Allah (Sanctified be Allah) Al-Azim (Most Powerful) While by His Praise (Hamd), has a palm tree planted for him in paradise, said the Prophet

الجامع الصغير- لجلال الدين السيوطي

المجلد السادس >> [تتمة باب حرف الميم]

8897- من قال: “سبحان الله العظيم وبحمده” غرست له بها نخلة في الجنة

التخريج (مفصلا): الترمذي وابن حبان في صحيحه والحاكم في المستدرك عن جابر

تصحيح السيوطي: صحيح


“Allah created three objects by His Hand: Adam, book of Torah, planted the Paradise by His Hand.”

كنز العمال\- للمتقي الهندي
المجلد السادس >> {الإكمال} من خلق آدم صلوات الله وسلامه عليه
15136- إن الله تعالى خلق ثلاثة أشياء بيده آدم بيده وكتب التوراة بيده وغرس الفردوس بيده.

 

 

‘Amā (Cloud)

Posted on by

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

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].

Hal-La-Lū

Posted on by

Hal-La-Lū is linked to the abbreviated standing phrase called Tahlil: La Ilaha Illal_Lahi  (No deity other than Allah)

Original verb is Halla (See Hans Wehr) and he also indicates the same meaning.

Therefore the odd looking ambiguous verb Hal-La-Lū means they all said/chanted/recited La Ilaha Illal_Lahi  (No deity other than Allah) as they were circling the Qindil within which Muhammad was placed in standing position of prayers.

 

Tahlil as a Habitat with spatial attributes

Peace be upon him and his noble family, said in no uncertain terms:

“Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) is a noble Kalimat, she has a place by Allah. She was gathered and beautified in the eyes of humans. Whosoever says her sincerely from the heart enters Al-Jannah (Paradise) and whosoever says her while lying, shall remain safe in his body and his belongings until he returns tomorrow to Allah Almighty Who will settle accounts with him.”

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
227 – لا إله إلا الله كلمة كريمة على الله ولها عند الله مكان جمعت وسولت (التسويل: تحسين الشيء وتزينه وتحبيبه إلى الإنسان النفسية أوتصوله – انتهى. مصححه) من قالها صدقا من قلبه دخل الجنة ومن قالها كاذبا حقنت دمه واحرزت ماله ولقي الله عز وجل غدا يحاسبه
(أبونعيم عن عياض الأشعري).

The Prophet Stated : “Gibril informed me that Allah Almighty states:”Lā ‘Ilāha ‘Il-lal-lāhu (No deity other thanAllah) is My fortress, whosoever enters it is safe from My punishment”.” (Reported from Ali ( ra)).

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> الكتاب الثاني من حرف الهمزة في الأذكار من قسم الأقوال وفيه ثمانية أبواب >> الباب الأول في الذكر وفضيلته
1769 – حدثني جبريل قال: يقول الله تعالى: لا إله إلا الله حصني فمن دخله أمن من عذابي.
(ابن عساكر عن علي).

“Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) fills what is between the heaven and earth.”

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الخامس عشر >> العشاريات من الإكمال
43585- سبحان الله نصف الميزان، والحمد لله تملأ الميزان ولا إله إلا الله تملأ ما بين السماء والأرض، والله أكبر نصف الإيمان، والصلاة نور، والزكاة برهان، والصبر ضياء، والقرآن حجة لك أو عليك، كل إنسان يغدو فمبتاع نفسه فمعتقها أو بايعها فموبقها.
(عبد الرزاق – عن أبي سلمة بن عبد؟؟الرحمن، مرسلا، م كتاب الطهارة).

“Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) is to Allah Almighty a Large/Big/Noble and Supreme Kalimat, whosever says it sincerely has the right to Al-Jannah (Paradise); and whosoever says it insincerely will be protected but his journey is to the Fire.” (Reported from Anas ( ra)).

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
220 – لا إله إلا الله كلمة عظيمة كريمة على الله تعالى من قالها مخلصا استوجب الجنة ومن قال كاذبا عصم ماله ودمه وكان مسيره إلى النار
(ابن النجار عن دينار عن أنس).

“Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) fills half the Mizan (Balance) and Alhamdu–Lillah fills the other half.”

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> الفصل الثالث في فضل الإيمان والإسلام وفيه فرعان: >> فضل الشهادتين من الإكمال
228 – لا إله إلا الله نصف الميزان والحمد لله تملأه
(الديلمي عن شداد بن أوس

“Two Kalima (Words): One of them has no boundaries/limits/blockage other than the ‘Arsh (DivineThrone), and the other filling up the space between the heavens and the earth: Lā ‘Ilāha ‘Il-lal-lāh (No deity other than Allah), and Allahu Akbaru (Allah The Greatest)”

الجامع الصغير. الإصدار 3,22 – لجلال الدين السيوطي
المجلد الخامس >> [تتمة باب حرف الكاف]
6377- كلمتان، إحداهما ليس لها ناهية دون العرش، والأخرى تملأ ما بين السماء والأرض: “لا إله إلا الله”، و “الله أكبر”
التخريج (مفصلا): الطبراني في الكبير عن معاذ
تصحيح السيوطي: حسن
كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> الكتاب الثاني من حرف الهمزة في الأذكار من قسم الأقوال وفيه ثمانية أبواب >> الباب الأول في الذكر وفضيلته
1798 – كلمتان: إحداهما ليس لها نهاية (في المنتخب ناهية) دون العرش، والأخرى تملأ ما بين السماء والأرض، لا إله إلا الله والله أكبر.
(طب عن معاذ).

Understand that Tahlil or Lā ‘Ilāha ‘Il-lal-lāhu (No deity other than Allah) has spatial attributes.

And She—Tahlil—does have such spatial properties so the reciter may roam around this space for:

1.    Unconditionally viewing the rays of Divine Beauty of Tauhid (Divine Oneness)
2.    Seeking the most excellent ‘Ilm (Divine Knowledge) extracted from Tahlil

Tahlil has knowledge that no human being can ever carry. Tahlil is not few Arabic words uttered, it has her own peculiar form of knowledge unmatched by anything else.

Remark: Tahlil’s is gendered as female i.e. she. This female pronoun was assigned to Tahlil, and when some object is associated, juxtaposed linguistically, after the Divine Names and Attributes, nobility of that object is assured. In this case femininity is ennobled.  

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الهمزة
843- أفضل العلم لا إله إلا الله وأفضل الدعاء الاستغفار.
(فر) عن ابن عمر.
Inhabitants of Habitat of Tahlil 
The Prophet said:
There is no anxiety of desolation for the inhabitants of Lā ‘Ilāha ‘Il-lal-lāh (No deity other than Allah) in death, in grave or in resurrection. As if I (Muhammad) am watching over them while the blast goes off (The doom’s day blast) while shaking off the dust off their heads and saying: Al-Hanmdu Lil-lāhi (Perpetual Praise for Allah)—Al-Ladhi (That Which)—took away the sorrow from us [35:34].

الجامع الصغير. الإصدار 3,22 – لجلال الدين السيوطي
المجلد الخامس >> باب: حرف اللام
7620- ليس على أهل “لا إله إلا الله” وحشة في الموت، ولا في القبور، ولا في النشور. كأني أنظر إليهم عند الصيحة ينفضون رؤوسهم من التراب يقولون: “الحمد لله الذي أذهب عنا الحزن”
التخريج (مفصلا): الطبراني في الكبير عن ابن عمر
تصحيح السيوطي: ضعيف
Or Allah saying:Allah’s way of shielding (on the Day of Judgment): Bring the inhabitants of Lā ‘Ilāha ‘Il-lal-lāh (No deity other than Allah) closer to the shade of My ‘Arsh (Divine Throne), for I love them

تمهيد الفرش في الخصال الموجبة لظل العرش      السيوطي
وقال الديلمي: أنا محمد بن طاهر بن ممان ثنا أبو محمد بن ماهك أنا ابن تركان أنا عبد الله بن أحمد بن محمد الزعفراني ثنا محمد بن عبد الوهاب بن موسى بن أبي قرصافة ثنا آدم بن أبي إياس ثنا حماد بن سلمة عن عبد العزيز بن صهيب عن أنس قال: قال رسول الله صلى الله عليه وسلم: يوق الله – عز وجل – : قربوا أهل لا إله إلا الله، من ظل عرشي، فإني أحبهم.
Or Imam Ali saying:The most eloquent of people, most knowledgeable of Allah are the possessors of the most intense love and aggrandizement for the inhabitants of ‘Ilāha ‘Il-lal-lāh (No deity other than Allah)

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد الأول >> كتاب الإيمان والإسلام من قسم الأفعال وفيه أربعة أبواب >> فضائل الإيمان متفرقة
1434 – (ومن مسند علي رضي الله عنه) عن علي قال: أفصح الناس وأعلمهم بالله عز وجل أشد الناس حبا وتعظيما لحرمة أهل لا إله إلا الله.
(حل).
Remark: ‘Ahl was translated into inhabitants as the ‘Ahlil Bayt or ‘Ahlil Qarya. It can also be translated into the followers or believers as in Ahlil Kitab (People of the book). However I thought with regards to the earlier mention of the spatial attributes of Tahlil, the ‘inhabitants’ is more fitting and there is no grammatical objection against this translation whatsoever. 

On Creation of Nur (Light) of Muhammad

Posted on by

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

Posted on by

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.

Nur Muhammadi

Posted on by

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.
—————————-
(1) [في الأصل “لاستحاله” وهو خطأ مطبعي واضح. دار الحديث]
[1] Al-‘Ajūlūni, Harf Al-Hamza, Harf Al-Hamza Ma’a Waw