Al-Ittihad Al-Kauni: Synchronous Existence

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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

 

 

 

Fa-Astahā Mina Allahi Fa-Sajada Khamsa Marrā-t

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Salaam Jalal

I wanted to ask about this particular section:

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.

My understanding before consulting you was that the peacock saw its own reflection in the mirror, and that its own reflection was itself a reflection of God. So effectively what the peacock saw in the mirror was a reflection of a reflection of God. So I saw this section as a parallel to the Hadith An-Nur where God looked at the Nur Muhammadi while he was in the station of shyness and the Nur Muhammadi sweated with shyness (124,000 luminous drops which became prophets and messengers).

Further above, the word Surata-Hu meant “his form”, but “his” could refer to the Nur Muhammadi or to Allah.

So is it possible that the peacock’s earthly reputation for vanity has got in the way here?  In your post on Haya the Sufi manual of Kashani explains that shyness really means awe in the presence of God, a proper sense of his greatness (which would be overwhelming, I think, and cause anyone to prostrate).

My query is this: I’m wanting to present the image in the mirror as a reflection of a reflection of God and would be glad to know if you feel this is a valid understanding of this part of the text.

 

 

 

Irfan(Gnostics) of Bird

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Why peacock? Why not horse? After all the Arab valued the horse far more than the peacock in their lives.

Therefore the usage of the word peacock must have some other meaning. This Rahi (Author) has spiritual ‘experience’ with birds that has find its counterpart in form of genome ‘data’:

“Relative to other birds (and indeed, all tetrapods), hummingbirds exhibit small and minimally variable genome sizes. This observation is consistent with the hypothesis that the metabolic demands of powered flight, which are extreme in these hovering birds, have played a role in the evolution of reduced genome sizes of birds, probably through the intermediate of cell size.”

Source: “The smallest avian genomes are found in hummingbirds”, T. Ryan Gregory, Proc. R. Soc. B. 

67:19. Didn’t they look ‘Ila (at/towards) the bird(s) above them Sāff-āt and Ya-Qbidh-na, what preserves/maintains/holds them (birds) other than Al-Rahman

أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَنُ

Sāff-āt: In the language of the Arab also means to cleanse or purify or remove anything extra or unnecessary, and indeed the genome of the birds have removed all the unnecessary ‘junk’ or ‘repetitive’ DNA in order to become genomically much smaller than most other mammalian or otherwise species. You might want to translate this word into ‘cull’ or ‘culling’.

Ya-Qbidh-na: Which really means to constrict or shrink in size might be translated, properly in this case, into compressed or shrunken. Which after the culling of the DNA in the bird genome, the resultant creature with compressed genome needs much less energy to maintain its living and its motility therefore the high-metabolic flight ranging from the hummingbird to largest migratory birds became possible.

Remark: The non-flying birds have much larger genome than the flying ones e.g. hummingbird genome is 0.91 pg while the ostrich is 2.16 pg. 

 

The birds were in the darkness of ‘Adam (Non-Being) and the Nur shone upon them and they become Wujud (Being) but they followed the light in a different path than any other creature, and they came close to Allah in a different sort of proximity and that nearness was manifested into our world via two projections:

1. Flight

2. Condensed genome

 

Therefore something very intimate and special took place between Allah and the flying birds! And what incident was of spiritual nature in the Malakut (Spiritual Realm) the choice of peacock points to this special relationship.

 

 

 

Irfan (Gnostics) of Tree

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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.

 

 

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!

Visual Revelation

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In spite of the fact that Muhammad came from the same lineage of Prophets stemming from the progeny of Abraham (peace be upon all), his revelation was not just of textual form but more so of visual medium.

Any non-Arab who studies the language of Qur’an, within the syntactic details discovers extras that which otherwise are not needed to convey the underlying concepts . Moreover Al-Muqat’ta’at e.g. Alif-Lam-Mim even do away with the usual daily semantics of the language of Arab, and present an incredible audio visual medium of communication.

The Hadith Nur is one of many examples of Arabic text that is not textual by nature, it is actually a ‘visual record’ of a spiritual experience, within which Muhammad SAW something in the other world (Jabarut or Malakut) and reported it back to the inhabitants of this world in textual form.

There are simpler such revelations in order to avoid the complexities of tree and peacock and pearl and so on, by looking at the words of Qur’an and other Hadith:

1. In Qur’an Muhammad’s name is mentioned only 4 times, but he is being referred to in a personal one-on-one addressing (Khitab) mode, encapsulated within the letter  Ka (‘s’ sound in Arabic), large number of times. Example:The most common standing phrase:

Za-Li-Ka

Za: This a pointer pointing

Li: ‘L’ sound in Arabic adding the semantics of distance therefore making Za-Li from this to THAT

Ka: You as in you Muhammad

If you listen to the language of Arab carefully you will notice that they can just as easily say Za (this) and then add nothing more i.e. Ka.

Q: Then why the language of Qur’an insists on carrying the letter Ka all over to address Muhammad as the second person present form? And insisting it does!

A: Because Muhammad was being SHOWN something visual in nature and as such he was SEEing e.g. Za-Li-Ka means ‘what (Za) YOU (Ka) see visually over there (Li)…’:

2:52. Then We (Allah) forgave Kum(you all, pl i.e. Jews), after Zal-Li-Ka, that Kum (you all Jews?) be thankful .

Kum the second person present pronoun in plural is used twice in the sentence because a story about a past nation is being narrated, but in the middle of the sentence there is the interjection Zal-Li-Ka referring in singular form to a second person present in singular form?

There is no story being told, imagine a MOTION PICTURE is being shown to Muhammad in 3D and he is standing there and seeing what happened to those people and how Allah forgave them and this was offered to him to see via the application of Zal-Li-Ka (This in far distance for you is being rendered visually)

There are many more examples of this sort e.g. 2:61 or 3:24 or 9:12.

Another form of the same phrase oft-repeated:

‘ULa’i-Ka (Those for you Muhammad)

2.177 (A-Birr verse): ‘ULa’i-Ka are those were truthful

Q: Why would someone say: Those for you are those who are truthful, why not just say  They are truthful!  Specially given the most popular Arab’s poetic construction of Hazf (Omission) which was used to shorten verses.

A: Because those people were rendered in a 3D motion picture (so to say) and Muhammad and was watching them as a Shaahid (Witness). This is how you address someone when they are watching something “those for you” or “that over there in front of you”.

Back to Hadith Nur, these sorts of odd Hadith and indeed many in the books, are transcripts of visual experiences of Muhammad peace be upon.

Q: What of peacock and pearl and tree and lamp?

A: These entities in the other universe of spiritualities have no forms! they are immaterial, they were PROJECTED (Mathal) into this world for Muhammad to be able to have visual experience, otherwise he could not convey anything to us as a record. Sufis call this Tajalli (Lucent Manifestation) the word used in the verse about Moses in mountain requesting to see Allah 7:143.

Residual Vision 

But what Muhammad saw in such visual form, has a lingering residue and still being shown on this planet, there are those of Allah’s servants who are ‘entangled’ with the Eye of the Prophet (as in Insan Kamil or perfected eye) and they can see what the Prophet Muhammad saw awake or asleep.

Therefore peacock might still have a residual visual presence on this planet, and some are able to see him, some might see the Tree, some might see the shimmer flickers of the pear or some might even be able to see their own beauty within the she-mirror…

 

 

‘Amā (Cloud)

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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].

Reflection of Wujud Mutlaq (Absolute Being)

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Ibn Arabi
“And also the Wujud_Mutlaq (The Absolute Being) is like a mirror for the ‘Adam_Mutlaq (The Absolute Non-Being) i.e. the Non-being views itself upon this mirror and the shape/image that is reflected off is the very core essence of Non-being which is described as Mumkin (The Potentiality), the image is indeed that of the viewer in front of the mirror, it is not the viewer, and it is the image of none else.”

Note: last sentence needs review

الفتوحات المكية  محيي الدين ابن عربي
وكان أيضاً الوجود المطلق كالمرآة للعدم المطلق فرأى العدم المطلق في مرآة الحق نفسه فكانت صورته التي رأى في هذه المرآة هو عين العدم الذي اتصف به هذا الممكن وهو موصوف بأنه لا يتناهى كما العدم المطلق لا يتناهى فاتصف الممكن بأنه معدوم فهو كالصورة الظاهرة بين الرائي والمرآة لا هي عين الرائي ولا غيره فالممكن ما هو

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.