Contrapuntal Alif-Lam-Mim 2-Voices
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Alif
Lam
Mim
Alif-Lam-Mim
Download: http://www.mediafire.com/file/otohdqvtuy4/alif_lam_mim.mp3
Recitation by Sheikh Al-Ghamdi, 2-voices.
Sharh-e Shat-hiyat (Baqli)
Chapter 11
“O my heart-throbbing love! Listen to this writer about the
meaning of Alif which is one of the Mutashabihat (Ambiguities). Know
that Alif is one of the Shat-h (Terse
Laconic Spiritual Phrases), an Isharat (Vector)
pointing at the establishment of the Qidam upon Qidam, within the
Qidam and from the Qidam; the singling out of the Dhat (Divine Essence)
for the Dhat (Divine Essence) and within the Dhat (Divine Essence); and
the Tajalli (Lucent
Manifestation) of the Absolute End upon Absolute End, the (Tajalli of) ‘Ain (Portal) for ‘Ain
(Portal); and news from the ‘Ain-Jam’ (Evanescence of transience) and
Jam’- al-Jam’ (Becoming/Being one with the universe) and the plunge of
all sunken causalities.
Alif is the foundation/origin for all causalities, the emergence of
reality without the designs of Rububiyat (Divinity
presented for Servitude) plainly in view enrobed with the gown of
indefiniteness; and Ma’rifa (Unlearnt Knowledge) within Ma’rifa
(Unlearnt Knowledge) while maintaining the prerequisite of
indefiniteness; for Irfan (Cognizance of Divine Entities) is an unknown
within the indefiniteness since indefiniteness is in reality a cut-off
Ma’rifa (Unlearnt Knowledge).
Alif is the foundation/origin of the Qidam.
Transience due to the characterization of the Fana (Evanescence) within
the outer-limits of ‘Adam (Non-Being), has no perturbing effect upon the Qidam:
Because in reality there is nothing but Qidam!”
شرح
شطحیات
روز بهان بقلی شیرازی
فصل 11
دلبرا از رهی بشنو معنی الف از حروف
متشابهات
بدانک الفات از شطحیات اشارات استواء
قدم در قدم بر قدم از قدم است
و فردانیت ذات بر ذات در ذات
و تجلی کنه بر کنه
و عین به عین
و خبر است از عین جمع و جمع جمع و اسقاط
علل
آن اصل علت
و ظهور حقیقت بی رسم ربوبیت بروز کرده
در لباس نکره
و معرفت در معرفت به شرط نکره
عرفان در نکره مجهول است
ونکره در حقیقت معرفتِ منقطع
الف اصل قدم است
حدثان به نعت فنا در ان غایت عدم بر قدم
مزاحم نیست
زیرا که در حقیقت جز قدم نیست
Dara:
O my heart throbbing love: This
kind of metaphysical Sufi writings is not possible unless the writer is
immersed in love and is deeply in love. Not every scholar with books
and students can produce the same material. If you like this kind of
knowledge, first and foremost, you must love and love passionately at
that, or leave us.
دلبرا
That Alif is one of the Mutashabihat
(Ambiguities): We confuse Alif the sounds which come
out of our mouths or with a small vertical line on the paper. Indeed
Alif can be confused with such trifle trivialities, but Alif’s reality
is far larger than this universe.
معنی
الف از حروف متشابهات
Know that Alif is one of the Shat-h
(Terse Laconic Spiritual Phrases): Shat-h is the overflowing of a
canal or a damn; the size of the overflowing water may be little but
the original reservoir was massive! Similarly, Alif is a simple sound
out of our mouths and a tiny vertical line on the paper but an overflow
from the original reservoir, which is infinite!
Note: Qidam is the space of all
actualities free of any potentialities and probabilities. Qidam has
some spatial attributes e.g. within, before or after.
بدانک الفات از شطحیات
An Ishara (Vector)
pointing at the establishment of the Qidam upon Qidam, within the
Qidam and from the Qidam: No matter what entity we might think
abou,t this entity should have a space to reside within as the
mathematicians say, or needs to have a background field(s) or timespace
to reside upon/within as the physicists say, or it needs to have an
environment or habitat to reside within as the biologists say. In
general all entities need to reside upon a stratum. However Alif, like
a vector, points at the Qidam residing upon nothing other
than Qidam itself! Qidam needs no space or fields or environments or
stratum to reside upon/within. Qidam therefore resides upon within and
from Qidam! And Alif is that vector that points at this Self-Stratum of
the Qidam.
اشارات
استواء قدم در قدم بر قدم از قدم است
And (Alif is the) singling out of the
Dhat (Divine Essence) for the Dhat (Divine Essence) and within the Dhat
(Divine Essence): In order for an object to be discerned, there
is need for a background so that it can be contrasted against. When you
try to take a picture, you focus the lens until an image is formed with
maximum contrast with the background. Dhat (Divine Essence) has no
background to be contrasted against in order to be discerned as a
separate entity, except for Dhat/ except for itself! And the Alif,
again as overflowed water from a damn, overflows into this universe,
into our hearts and minds to help us understand how the Dhat (Divine
Essence) contrasts against itself.
و
فردانیت ذات بر ذات در ذات
And (Alif is) the Tajalli (Lucent
Manifestation) of the Absolute End upon Absolute End:
Absolute End or the Farsi Kunh is a Sufi Farsi word for the absolute
reality of the Dhat (Divine Essence) i.e. the realities beyond which
there are no other realities. At that infinite depth of the sea of
realities only a flash of light can help in order for anything to be
seen! That flash of light in the dark hadal depth of the sea of
realities is called Tajalli (Lucent
Manifestations). Therefore Alif is like a directional/vectorial
flash of light in that infinite depth, letting the last of the
realities be exposed to each other, and letting us see that depth from
where we are in this universe.
و تجلی
کنه بر کنه
The (Tajalli of) ‘Ain (Flowing Portal)
for ‘Ain (Flowing Portal): ‘Ain is a Sufi Arabic word for a
vortex or a portal through which entities are emanated into the
universe, much like a spring through which water flows into the
surrounding universe. ‘Ain is an Ishara (Vector)
pointing at the Dhat (Divine Essence) in Qidam; all
that there is flows out of this ‘Ain (spring) (Sharhi Shathiyat 1270).
I have translated the term into ‘Flowing Portal’ to indicate both the
river-like attribute as well as the vortex portal attribute. By
'Flowing Portal' we mean the entrance into a new universe where the
laws are very different from the original universe where the flow
originated. Therefore again the flash of Tajalli (Lucent
Manifestation) of Alif exposes the rivers flowing from the Qidam,
exposing the rivers to each other, so they know about each other, so
they might entangle and so we might be able to see the meandering
currents.
و عین
به عین
And news from the ‘Ain-Jam’
(Evanescence of transience) and Jam’-Jam’ (Becoming/Being one with the
universe) and plunge of all sunken causalities: ‘Ain-Jam’s is
one of the names of Tauhid (Divine Oneness)
which indentifies the evanescence of all transience while in midst of
the Divine Actions e.g. when the burning bush sounded: O Moses indeed I
am Allah[28:30];
the transience/ temporal existence of the burning bush was wiped away
(sunken) and all was left was pure Divine Actions and Deeds! Alif is
the news about such evanescence of the transience in the face of the
Divine Deeds and Presence. Jam’-Jam’ deals with when/state one can
hear/see/feel clearly all objects, indeed the entire universe, busied
with Tasbih (Sanctification
and Glorification) of Allah: 17:44
"The seven heavens and the earth, and all beings therein, declare Hu’s (ITs, His)
glory: there is not a thing but celebrates Hu’s (ITs, His) praise; And
yet you understand not how they declare His glory!" Jam’-al-Jam’ is
when you are one unit with the rest of the universe and hear/see/feel
the Divine Hymn. ‘Plunge of sunken causalities’ was translated as such
in order to deal with the hydrophobic nature of the Qidam and this universe, the
causalities like the oil or sediments move towards the bottom universe
i.e. here where we are and the rest, the actualities move upwards like
water on top. Alif brings us the news about the latter.
و خبر است از عین جمع و جمع جمع و اسقاط
علل
And (Alif is the) emergence of reality
without the visible-expressions of Rububiyat (Divinity
presented for Servitude) plainly in view enrobed with the gown of
indefiniteness: This whole sentence is the very definition of
Ahad, the Divine Name as in ‘Say Hu (IT, HE)
(is) Allah Ahad’ [112:1]. Indeed Alif
is the first letter of the Ahad. Ahad normally means one, but it is not
one as in numbers and counting, but it is one as in the meaning of the
essence i.e. it describes a fantastic modality of the Divine Presence
wherein there is nothing, no creature or knowledge, nothing save Allah.
Therefore Alif is the appearance of the reality of Ahad, minus the
worshipers in servitude, and this reality is enrobed as an indefinite
entity i.e. the word Ahad is missing the definite article ‘Al’ as in
Al-Rahman (The Beneficent) or Al-Rahim (The Merciful). This lack of
article Al (The) is the core signature of the Divine Presence of Ahad
as an indefinite Divine Entity. You can imagine this indefinite by
pointing i.e. if something is definite then you can point to it
somehow, but when it is indefinite you cannot point at it in any form
or fashion. Therefore the Alif is the very emergence of appearance of
this peculiar indefiniteness!
و ظهور حقیقت بی رسم ربوبیت بروز کرده
در لباس نکره
And (Alif is) Ma’rifa (Unlearnt
Knowledge) within Ma’rifa (Unlearnt Knowledge) while maintaining the
prerequisite of indefiniteness: Ma’rifa is knowledge about a
specific entity, a knowledge that has no opposite i.e. ignorance; it is
a knowledge that has no learning associated with it; it is a knowledge
that is out of the passage of time i.e. whomever possesses it believes
that he has had it forever and there was no time when he did not have
this Ma’rifa. ‘While maintaining the prerequisite of indefiniteness’
can be best translated into the modern term of ‘abstraction’ i.e.
different Ma’rifa appear within other Ma’rifa(s) as abstract forms,
however in a most indefinite way and that indefinite abstraction’s
origin is Alif. Example, when we say God, there is no place we can
point to in order see God it is an indefinite abstract concept, however
it is as real as the creator of the universe and its administrator! And
again none of the words ‘creator’ or ‘administrator’ are definite! Alif
allows us to understand the concepts of these indefinite abstractions.
و
معرفت در معرفت به شرط نکره
For Irfan (Cognizance of Divine
Entities) is an unknown within the indefiniteness: Irfan is full
cognizance beyond doubt and free of incompleteness. Therefore Irfan
cannot deal with the indefiniteness; if it could then the
indefinite would become a definite. Therefore so far as the indefinites
are concerned, Irfan (Cognizance) is an unknown. In modern terms this
form of Irfan (Cognizance) is incomplete i.e. it can only partially
help the intellect to cognize a Divine Knowledge.
عرفان
در نکره مجهول است
Since indefiniteness is in reality a
cut-off Ma’rifa (Unlearnt Knowledge): Imagine that all Ma’rifa
forms a unit. Now imagine that a piece of knowledge was cut out of the
ensemble. This knowledge can be best represented by something
indefinite e.g. imagine that amongst all knowledge about fruits,
knowledge about the apple was removed from all sources of knowledge.
Then despite the fact that the apple continues to exist, no one can
clearly see it for sure or know about it for sure; the most that can be
said about the apple would be a few indefinite descriptions e.g. it is
round with seeds at the core and so on. This indefiniteness is caused
by the 'cutting off' of the apple Ma’rifa (Unlearnt Knowledge) from all
sources of knowledge'. In sum, definite objects can participate in the
causalities dealing with each other, but when an indefinite object
needs to participate within the causality it is made into an
abstraction of some kind and at that end: Alif is the source of all
causalities and is again the source for the abstraction of all
indefiniteness. Applied to the Divine Presence: Alif is the source of
the causal universe and its facts of relatedness, yet the same Alif is
also the source of the abstraction of Ahad (Divine Oneness without any other
existence) an Indefinite mode of Divine Presence.
ونکره
در حقیقت معرفتِ منقطع
Sharh-e Shat-hiyat (by Baqli Shirazi, 1120
CE)
Chapter 12
On The Meaning of Lam and the true
meaning of its Shat-h (Sufi Terse Verbiage)
“The Lam (‘L’ sounding Arabic Alphabet) is one of the Mutashabihat
(Ambiguities). It is an intimate association between the unpolluted
purity of the Qidam and Jalaliyat:
from Haqq for the Haqq, of Ishq for the Ishq, the Isharat (Vectorial
Pointers) from Azaliyat (Sempiternities) to Abadiyat (Eternalities).
And indeed Hu (IT, He)
is the (only true) beloved, fell in love with ITself by the love from
ITself, for the possessor and endower of the Divine Beauty is sempiternal—Cleansed and
free from the defects of ever-variant transience (of this transient
temporal universe). “
Explanation:
Mutashabihat (Ambiguities):
Ambiguities and obscurities e.g. the untrained heart does believe the
Lam is only an L-sounding alphabet, while a pure heart SEES a prehension a vector stretching from Qidam to here’s transience.
‘the unpolluted purity of the Qidam’:
Actualities only no potentialities commixed with the actualities.
Jalaliyat:
Widespread impassable barrier between us here and the Qidam the space where all the
actualities reside free from the potential/probable variance and
transience and passage of time.
‘from Haqq for the Haqq’:
Originated from the Divine actuality and reality i.e. Haqq, for the
purpose of preserving the Divine actuality and reality of the Al-Haqq
(The Absolute Reality, God).
‘of Ishq for Ishq’: Ishq means
unrestrained unary love as opposed to Hubb and Wudd that are dual love
i.e. require two distinct lover and beloved, Ishq is unrestrained and
beyond-any-control resistless form of love that is unray i.e. self-entangled.
‘Isharat (Vectorial Pointers) from
Azaliyat (Sempiternities) to Abadiyat (Eternalities)’: This
basically says what you read earlier was the recipe for the formation
of a vector that stretches from Azal where the actualities reside to
Adab where the eternalities reside, eternalities that are still subject
to the passage of time and transience.
‘Hu (IT, He)
is the (only true) beloved, fell in love with ITself by the love from
ITself’: This describes the Divine
Self-Entanglement aspect
of Tauhid (Divine
Oneness).
‘for the possessor and endower of the Divine Beauty is sempiternal’:
First the very fuel of the above vector and its pointing from one
universe to another is provided by the radiation of the 'Ishq (Unary
Love) and viewed by the Divine Beauty!
Second the origin of this form of energy is Azal or sempiternity where Allah resides so to say.
‘Cleansed and free from the defects of
ever-variant transience’: The energy and its source are
infinitely pure and cleansed from anything from this world i.e. the
energy is the most potent of all energies known to us.
شرح شطحیات
روزبهان بقلی شیرازی
فصل 12
لامات از متشابهات و التباسِ صِرفِ قِدَمْ در
جلالیات از حق به حق
در عشق بر عشق اشارات ازلیات بر ابدیات است
و اوست معشوق عاشق شد به عشق خویش بر عشق خویش
زیرا که صاحِب ْجمالِ ازل است از خلل تغایر
حدثانی منزه است
Kitab Al-Mim
Ibn Arabi
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). (Dara: 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: 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)
Dara: 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.
Fat-ha: Beloved’s Infinitely
Ancient Phoneme, a coded echo emanated from deep past.
2:1. Alif-Lam-Mim
2:2. That is the Book; in it is guidance sure, without doubt, to those
who fear Allah.
2:3. Who believe in the Unseen, are steadfast in prayer, and spend out
of what We have provided for them;
2:4. And who believe in the Revelation sent to thee, and sent before
thy time, and (in their hearts) have the assurance of the Hereafter.
2:5. They are on (true) guidance, from their Lord, and it is these who
will prosper.
3:1. Alif-Lam-Mim
3:2. Allah. There is no god but Hu (IT),
the Living, the Self-Subsisting, Eternal.
3:3. It is Hu (IT)
Who sent down to thee (step by step), in truth, the Book, confirming
what went before it; and Hu (IT) sent down the Law (of Moses) and the
Gospel (of Jesus) before this, as a guide to mankind, and Hu (IT) sent
down the criterion (of judgment between right and wrong).
7:1. Alif, Lam, Mim, Sad.
7:2. A Book revealed unto thee,- So let thy heart be oppressed no more
by any difficulty on that account,- that with it thou mightest warn
(the erring) and teach the Believers).
7:3. Follow (O men!) the revelation given unto you from your Lord, and
follow not, as friends or protectors, other than Hu (IT).
Little it is ye remember of admonition.
13:1. Alif-Lam-Mim-Ra. These are the signs (or verses) of the Book:
that which hath been revealed unto thee from thy Lord is the Truth; but
most men believe not.
13:2. Allah is Hu (IT)
Who raised the heavens without any pillars that ye can see; is firmly
established on the throne (of authority); He has subjected the sun and
the moon (to his Law)! Each one runs (its course) for a term appointed.
Hu (IT) doth regulate all affairs, explaining the signs in detail, that
ye may believe with certainty in the meeting with your Lord.
13:3. And it is Hu (IT)
who spread out the earth, and set thereon mountains standing firm and
(flowing) rivers: and fruit of every kind Hu (IT) made in pairs, two
and two: Hu (IT) draweth the night as a veil o'er the Day. Behold,
verily in these things there are signs for those who consider!
29:1. Alif-Lam-Mim
29:2. Do men think that they will be left alone on saying, "We
believe", and that they will not be tested?
29:3. We did test those before them, and Allah will certainly know
those who are true from those who are false.
30:1. Alif-Lam-Mim
30:2. The Roman Empire has been defeated-
30:3. In a land close by; but they, (even) after (this) defeat of
theirs, will soon be victorious-
30:4. Within a few years. With Allah is the Decision, in the past and
in the Future: on that Day shall the Believers rejoice-
30:5. With the help of Allah. Hu (IT)
helps whom Hu (IT) will, and Hu (IT) is exalted in might, most merciful.
30:6. (It is) the promise of Allah. Never does Allah depart from ITs
promise: but most men understand not.
31:1. Alif-Lam-Mim
31:2. These are Verses of the Wise Book,-
31:3. A Guide and a Mercy to the Doers of Good,-
31:4. Those who establish regular Prayer, and give regular Charity, and
have (in their hearts) the assurance of the Hereafter.
31:5. These are on (true) guidance from their Lord: and these are the
ones who will prosper.
32:1. Alif-Lam-Mim
32:2. (This is) the Revelation of the Book in which there is no doubt,-
from the Lord of the Worlds.
© 2010-2002, Dara O
Shayda