Category Archives: Terminologies

Irfani (Gnostics) Terminologies of Sufis and related Tafsir, Hadith and Grammar

Lamp’s Glass and Asymmetry

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Imagine a microscopic creature living in a huge tank of still water. No matter which direction this creature looks at, it sees the same water molecules in random arrangements. Actually no matter where this creature moves to or in what configuration e.g. upside down he sees exactly the same water molecules moving the same ways.

We say the creature is within a symmetric space i.e. in all directions the space is the same.

Allah’s Nur is symmetric in every direction, because Nur is infinitely singleton i.e. there is Allah and no one else and nothing else. Therefore if we were to compare this Nur to the water tank, no matter which direction we look we see the same Nur. This is Ahadiyat where there is Allah and no one else, the super-Tauhid (Extreme Divine Oneness).

Now imagine the temperature drops in the said tank. Then at some point SUDDENLY ice forms! Now our creature sees different arrangements of water molecules depending on the direction of observation.

We say the symmetry broke e.g. ice appears where there was symmetric water before.

Similarly if the Nur passes through crystal of a glass, just like the asymmetric water crystals of ice, then the result would be lack of symmetry in the resultant Nur! Now it does not look the same in all directions.

Quartz crystal:

 

As the Hadith concluded: In some directions Nur shines on prophets, in another direction on governors in another direction on merchants i.e. in some direction the said asymmetric Nur shines in the darkness of ‘Adam (Non-Being) and prophets appear, shines in another direction into ‘Adam (Non-Being) and governors appear and so on, everyone and everything appear but asymmetrically different!

Therefore the lamp & glass are important to understand how from the modality of Ahadiyat i.e. where there is Allah and no one else in full symmetry, emerges Kathra (Multitude) multitudes of asymmetric creations.

The latter argument preoccupied the Muslim philosophers and in particular Sufis for centuries, but suddenly this incredible insight into our universe vanished amongst the Muslim thinkers and lamp & glass become verses of poetry.

 

 

 

Barzakh & Majaz

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Earlier Dr. Michelli had discussed a relevant issue with regards to Barzakh or barrier between our world and the spiritual realm.

I wanted to take some time and work on that concept, though in a different more detailed  way, that tied the Arabic linguistics to the spiritualities of the Hadith and for that matter all Qur’an and all other Hadtih.

This interpretation of the linguistics and spiritualities is quite unique, although every component is found in the original books of Arab grammarian and spiritual books of scholars and Sufis, the combination is novel.

You might say this treatment is in embryonic form.

Majaz vs. Haqiqa  
Al-Itqan (Suyuti) 
On Haqiqa (The Actuality) & Majaz (The Corridor, The Metaphor)

There are no disagreements with regards to truths (Haqiqa) within the Qur’an, and all such expressions are assigned clear semantics/meanings and there is no going back or forth on them. And of course there is lots being said on this subject matter.

But with regards to Majaz (Metaphor) though majority have agreed on its existence within the Qur’an, some of the Zahiriya people and Ibn Al-Qas from Shafei’ sect and Ibn Khuwaiz Mindad from the Maliki sect have denied the very concept within the Qur’an. And their doubt is based upon the belief that Majaz (Metaphor) is similar to lying and Qur’an is cleansed from any lies. And the speakers do not use Majaz (Metaphor) unless under strenuous circumstances where it becomes necessary to convey a meaning and that is inapplicable to Allah the speaker of the Qur’an.

This doubt is a falsehood! That if the Majaz (Metaphor) is cut out of the Qur’an indeed Qur’an’s beauty and goodness is halved, as have been the consensus of the experts of Arabic Eloquence (Balagha) believing that Majaz (Metaphor) is far more (farther) reaching (in time and space) than that of the Haqiqa (Actually correct phrases). And if it becomes necessary to remove from the Qur’an the construct of Majaz (Metaphor), as well it becomes necessary to remove the concepts such as Ta’kid (Emphasis), Tathnia (Duality) and the stories and so on.

الإتقان في علوم القرآن  السيوطي
في حقيقته ومجازه
لا خلاف في وقوع الحقائق في القرآن، وهي كل لفظ نقي على موضوعه ولا تقديم فيه ولا تأخير، وهذا أكثر الكلام. وأما المجاز فالجمهور أيضاً على وقوعه فيه، وأنكره جماعة منهم الظاهرية وابن القاص من الشافعية وابن خويز منداد من المالكية، وشبهتهم أن المجاز أخوالكذب والقرآن منزه عنه، وأن المتكلم لا يعدل إليه إلا إذا ضاقت به الحقيقة فيستعير، وذلك محال على الله تعالى، وهذه شبهة باطلة، ولوسقط المجاز من القرآن سقط منه شطر الحسن، فقد اتفق البلغاء على أن المجاز أبلغ من الحقيقة ولووجب خلوالقرآن من المجاز وجب خلوه من الحذف والتوكيد وتثنيه القصص وغيرها.

He is a lion” applies Majaz i.e. the word lion by its usual connotation and usage is a wild brave animal, but in this sentence it is used as a corridor passing through which empowers the reader to visualize a brave man, without using the explicit word brave and using lion as such corridor.

Normally this usage makes a statement false e.g. pointing towards a book and claiming: this is a horse.

الإيضاح في علوم البلاغة
جلال الدين أبو عبدالله محمد بن سعدالدين بن عمر القزويني
 القول في الحقيقة والمجاز .
وقد يفيدان باللغويين الحقيقة الكلمة المستعملة فيما وضعت له في اصطلاح به التخاطب فقولنا المستعملة احتراز عما لم يستعمل فإن الكلمة قبل الاستعمال لا تسمى حقيقة وقولنا فيما وضعت له احتراز عن شيئين .
أحدهما ما استعمل في غير ما وضعت له غلطا كما إذا أردت أن تقول لصاحبك خذ هذا الكتاب مشيرا إلى كتاب بين يديك فغلطت فقلت خذ هذا الفرس .
والثاني أحد قسمي المجاز وهو ما استعمل فيما لم يكن موضوعا له لا في اصطلاح به التخاطب ولا في غيره كلفظة الأسد في الرجل الشجاع وقولنا في اصطلاح به التخاطب احتراز عن القسم الآخر من المجاز وهو ما استعمل فيما وضع له لا في اصطلاح به التخاطب كلفظ الصلاة يستعمله المخاطب يعرف الشرع في الدعاء مجازا

Definition: Al-Majaz is a corridor towards the formation of concepts.

Reminder: Barrier is Barzakh.

It all means that for the Majaz process to work i.e. when someone reads or recites or hear the Divine Words, a tunneling effect is made possible as a corridor to the other universe where the spiritual entities reside, and where the new semantics of the Divine Words are found as well. The speed of such propagation is beyond imagination i.e. Superluminal or faster than the speed of the light. Moreover the equations show that the harder/wider the barrier the faster the move through the Majaz’s corridor!

Hijab vs. Barzakh

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Barzakh is an impediment or obstacle between two objects so they cannot reach other. They might have knowledge of each other, but they cannot touch each other or arrive at each other due to this barrier or buffer called Barzakh.

Hijab is a membrane or screen or something alike that hides one object from another. There is a component of secrecy and hidden-ness in the word Hijab. Veil or membrane are good translations.

 

لسان العرب ابن منظور

برزخ

البَرْزَخُ: ما بين كل شيئين، وفي الصحاح: الحاجز بين الشيئين.

لسان العرب ابن منظور

حجب

الحِجابُ: السِّتْرُ.

حَجَبَ الشيءَ يَحْجُبُه حَجْباً وحِجاباً وحَجَّبَه: سَترَه.

وقد احْتَجَبَ وتحَجَّبَ إذا اكْتنَّ من وراءِ حِجابٍ.

وامرأَة مَحْجُوبةٌ: قد سُتِرَتْ بِسِترٍ.

Tawus (Peacock)

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Tawus is a name extracted from the verb Tus meaning to adorn, decorate.

Therefore Tawus is not Arabized i.e. it is not exogenous to the language of the Arab. The name is obtained within the language.

 

شرح نهج البلاغة

ابن أبي الحديد

 الشرح: الطاوس: فاعول، كالهاضوم، والكابوس، وترخيمه طويس: ونضد: رتب.

 

جمهرة اللغة ابن دريد

وتطوّست المرأةُ، إذا تزيّنت، ومنه اشتقاق الطاووس.

Hal-La-Lū

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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. 

Lamp

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The word used in the Hadith is Qindil which means lamp but it is formed from the template Fa’iil (ii reads ee in eel) like Saghir i.e. indicates small dimensions. Therefore Qindil means small lamp.

I could not find anything about this word in Hadith or Tafsir (for now) but I saw in some references that Qindil was a small lamp used by the Arab who left it burning and went to bed without the fear of burning the house down. In other words the other lamps of their time were not safe and they had to extinguish them prior to going to bed, or they could have just let a small lamp to burn safely during the night and that small lamp is called Qindil.

The Hadith indicates this small lamp was made from exotic translucent substances that had a reddish hue.

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.