Category Archives: Terminologies

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

Durr & Dirr

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This is a brief research on Durr or Dirr:

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

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

 

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

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

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

Primordial Mirror

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There are two categories of love:

1. Unary Love: A loves A

2. Binary Love: A loves B

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

Insan Kamil

Azizeddin Nasafi

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

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

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

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

 

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

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

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

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

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

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

Insan Kamil

Azizeddin Nasafi

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

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

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

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.