Daily Archives: December 12, 2011

The Alien ‘Anqā’ Mugharrib

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Discourse of The Alien ‘Anqā’

And when the Eagle finished his words elucidating his rank,  ‘Anqā’, stood (to be seen), elucidated the nature of her existence and like a sun set at her boundary of greatness (disappeared into the sunset).

She said: I am the ‘Anqā’ Mugharrib (Alien), my dwelling ceases not to be in Mugharrab (Exiled), a middle place, on the banks of surrounding sea.

Greatness has surrounded me from both sides (Spiritual Realm vs. Corporeal Realm) and for my existence there has never be any contrast (to be seen by any eyes).

All boundaries/limits are due to me (or end at me) and existence of all things stops/ends at me. I am heard (or talked about) but not seen (invisible), and I am not fictitious. I am the absent ‘Anqā’, my mother the Green Ring Dove and my father the Regal Eagle and my child the Pitch-Black Raven.

I am of the race of Light and Darknesses (I am made from elements of light and darknesses). A place for both trust and suspicion. I have no Qabiliyat (Receptivity) for the Absolute Light and have cognizance of any knowledge since I am (extremely) uncommon (no one can have any cognizance of me since I am so acutely unusual).

 


Lisan Al-Arab
Ibn Manzur

Anqa a large bird that is not eagle.

It is said (by the Arab): ‘Anqā’ Mugharrib i.e. there is no root for the word (it is a word by itself without any derivation from any other word, since most Arabic words are derivations from three-letter verbs of the form fa’ala).

Jalal: Due this attribute the ‘Anqā’ Mugharrib has no beginning unlike the Regal Eagle.

It is said: It is called ‘Anqā’ since the neck (‘Unuq) is white like a ring.

Al-Zajaj: ‘Anqā’ Mugharrib is a bird no one has seen. (Hence the estranged uncommon comments in Ibn Arabi’s text).

لسان العرب  ابن منظوريعني الشدَّة أَي من الحادي أَو من الجمل. ابن الأَعرابي: يقال منه لقيتُ أُذُنَيْ عَناقٍ أَي داهية وأمراً شديداً. وجاء فلان يأُذني عنَاق إذا جاء بالكذب الفاحش. ويقال: رجع فلان بالعَناق إذا رجع خائباً، يوضع العَناق موضع الخيبة. والعنَاق: النجم الأَوسط من بنات نَعْش الكُبْرى: والعَنْقاءُ: الداهية؛ قال: يَحْمِلْنَ عَنْقاء وعَنْقَفِيرا،
وأُمَّ خَشّافٍ وخَنْشَفِيرا،
والدَّلْوَ والدَّيْلَمَ والزَّفِيرَا
وكلهن دَواهِ، ونكرَّ عَنْقاء وعَنْقَفِيراً، وإنما هي العَنْقاء والعَنْقَفِير، وقد يجوز أن تحذف منهما اللام وهما باقيان على تعريفهما.والعَنْقاء: طائر ضخم ليس بالعُقاب، وقيل: العَنْقاءُ المُغْرِبُ كلمة لا أَصل لها، يقال: إنها طائر عظيم لا ترى إلا في الدهور ثم كثر ذلك حتى سموا الداهية عَنْقاء مُغْرِباً ومُغْرِبةً؛ قال: ولولا سليمانُ الخليفةُ، حَـلَّـقَـتْ  به، من يد الحَجّاج، عَنْقاءُ مُغْرِب
وقيل: سمِّيت عَنْقاء لأنه كان في عُنُقها بياض كالطوق، وقال كراع: العَنْقاء فيما يزعمون طائر يكون عند مغرب الشمس، وقال الزجاج: العَنْقاءُ المُغْرِبُ طائر لم يره أَحد، وقيل في قوله تعالى؛ طيراً أَبابِيلَ؛ هي عَنْقاءُ مُغْرِبَة. أَبو عبيد؛ من أَمثال العرب طارت بهم العَنْقاءُ المُغْرِبُ، ولم يفسره. قال ابن الكلبي: كان لأهل الرّس نبيٌّ يقال له حنظلة بن صَفْوان، وكان بأَرضهم جبل يقال له دَمْخ، مصعده في السماء مِيلٌ، فكان يَنْتابُهُ طائرة كأَعظم ما يكون، لها عنق طويل من أَحسن الطير، فيها من كل لون، وكانت تقع مُنْقَضَّةً فكانت تنقضُّ على الطير فتأْكلها، فجاعت وانْقَضَّت على صبيِّ فذهبت به، فسميت عَنْقاءَ مُغْرباً، لأَنها تَغْرُب بكل ما أَخذته، ثم انْقَضَّت على جارية تَرعْرَعَت وضمتها إلى جناحين لها صغيرين سوى جناحيها الكبيرين، ثم طارت بها، فشكوا ذلك إلى نبيهم، فدعا عليها فسلط الله عليها آفةً فهلكت، فضربتها العرب مثلاً في أَشْعارها، ويقال: أَلْوَتْ به العَنْقاءُ المُغْرِبُ، وطارت به العَنْقاء.
والعَنْقاء: العُقاب، وقيل: طائر لم يبق في أَيدي الناس من صفتها غير اسمها.
والعَنْقاءُ: لقب رجل من العرب، واسمه ثعلبة بن عمرو. والعَنْقاءُ: اسم مَلِكِ، والتأنيث عند الليث للفظ العَنْقاءِ. والتَّعانِيقُ: موضع؛ قال زهير: صَحَا القلبُ عن سَلْمَى، وقد كاد لا يَسْلُو،وأَقْفَرَ، من سَلْمَى، التَّعانِيقُ فالثِّقْلُ
Rabi’a Al-Abrar (The Spring of the Pious)
By Al-Zumukhshari (Linguist of the Arab 700 years back?)From Ibn Abbas (child-companion of the Prophet):

Allah created in the time of Moses peace be upon him a special bird, her name Anqa’, She had 4 wings in either side, and her face like a human, and gave her many goodness and beauty, and Allah created for her a male mate, and Allah inspired Moses that I have created a strange couple of birds, and gave her provision amongst the wildlife of Holy House of Jerusalem, and I made them company for you even as additional blessings for the children of Israel and Allah made these birds flourish.

And after Moses died they moved to Najd and Hijaz (around Saudi Arabia) and they did not descent to hunt and dropped their offsprings until a prophet called Khaled Ibn Sanaan appeared between the Jesus and Muhammad’s time. And they complained to this prophet (sorrowing for absence of Moses) and the prophet asked Allah to make them extinct and they gradually disappeared.

ربيع الأبرار  الزمخشري

عن ابن عباس: إن الله خلق في زمان موسى عليه السلام طائراً اسمها العنقاء، لها أربعة أجنحة من كل جانب، وجهها كوجه الإنسان، وأعطاها من كل شيء حسن قسطاً، وخلق لها ذكراً مثلها، وأوحى إليه أني خلقت طائرين عجيبين، وجعلت رزقهما في الوحوش التي حول بيت المقدس، وآنستك بهما وجعلتهما زيادة فيما فضلت به بني إسرائيل. فتناسلا وكثر نسلهما.
فلما توفي موسى عليه السلام انتقلت فوقعت بنجد والحجاز، فلم تزل تأكل الوحوش وتخطف الصبيان إلى أن تنبأ خالد بن سنان العيسى بين عيسى ومحمد. فشكوها إليه، فدعا الله تعالى فقطع نسلها وانقرضت.

 

Regal Eagle: ‘Uqab Al-Malik

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Discourse of the Regal Eagle

And when the Eagle heard what Green Ring Dove had mentioned to him and what she conveyed to him of indubitable knowledges, he then said: (Green Ring Dove) has veracity in what had claimed and she has emerged for you (pl.) of what she contains (of knowledge).

I said to him (Eagle): Fly through the atmosphere of your Bayān (Rigour) and elucidate for us your nature. The throne of the eagle shook and while he flapped his wings with joy:

I am the Eagle, for me most-high rank, the goodness, the most beautiful resplendent light
I execute the affairs, orderly, in compliance with wisdom
From the shores of the corporeal realm, my power forbids (or forbidden for me to enter this physical realm or the physical realm come close to me)

I was non-being without any ‘Ayn (Contrast to be seen), until Divine Providence (graceful attention) brought forth my existence, (an existence) with a beginning. And this was so due to IT lucently manifested (Tajalli) ITself to ITself, consequently my existence was prolonged by instrument of IT SEEING ITself.

consequently my existence was prolonged by instrument of IT SEEING ITself: IT shone light upon ITself, So IT sees ITs own Divine Beauty, and such process requires:

1. An Eye to see
2. Light to illuminate
3. Beauty to endue the seeing with Divine Gift of pleasure

From the leftover of 1-3 there was enough light and Eye to focus on a contrast to see the Eagle (Eagle contrasted), and as long as this light shines and this Eye sees the contrast (‘Ayn) then the Eagle prolongs to be.

…

Fly through the atmosphere of your Bayān (Rigour): The Regal Eagle is Al-‘Aql Al-Awwal (Primordial Intellect) as depicted in the Hadith (Prophetic Narration). The Aql is spatial i.e. has attributes of space, as those of our brain and thoughts. They, our minds and thoughts, have spaces within which they do signals, computations, thoughts and imagination and so on. Therefore the Eagle is told to fly i.e. move rapidly within the space of Primordial Intellect. Each motions becomes or rigorously brings forth knowledges or thoughts or rationalizations in most precise accurate manner hence the word rigour. In other words, when a bird flies in the atmosphere of this planet, it produces waves and eddies, sounds and images as the result of its motility. This Eagle in place of waves and sounds and images produces thoughts and knowledges and so on as the result of his motility.

I was non-being without any ‘Ayn (Contrast to be seen): Some entities might not have existence but can be SEEN, we all have experienced that, almost on daily basis when scientists imagine some fact (yet to be observed) or the weather man forecasts the future of the weather. Although the entity is not in existence, yet it has an image that forms in our minds, forms by the optical-like act of increasing its contrast so we can see it before it even becoming. So the Eagle said he was so non-existence that even did not have such an ocular image that could be contrasted and viewed.

(an existence) with a beginning: There are some forms of existence that have no beginning, there is no knowledge that can explain how the entity started. But the Eagle informs Ibn Arabi that he had a beginning. For example the Estranged ‘Anqa’ has no beginning, but Eagle does.

And I become ITs throne by (my) Sarira-t (Divine Observatory): When the light shone and when the Divine Eye saw the contrast that formed i.e. the Eagle, the Eagle itself developed an eye of its own, this de novo eye sees the Divine Knowledges and Divine Secrets like an observatory which is called Sirr in Sufism e.g. Sarira-t is another version of the word Sirr. Therefore people and things can use the Eagles new eye to see things about Allah and feel an ocular form of Divine Presence without actually seeing Allah and that is called the throne: Place a king is being exhibited to honour and adore and fear.