Harf (Alphabetized Divine Words)


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Tafsir Hasana 
Husn Self-Entanglement 



See Also:
http://www.untiredwithloving.org/prehension.html   Prehension (Idrak)
http://www.untiredwithloving.org/itqan_tongues.html   Earlier work





The ever-singing Nightingale, flying midst the rose-meadows of Tauhid (Divine Oneness), peace be upon him, crooned:

He who read a single Harf (Alphabet) from Allah’s Book, for him there is a Hasana (Beauty & Goodness), and even ten more Hasana like it…

And again firmly clutched at the branches of Divine Tree of Tuba (Eternal Happiness) sang the undying love song:

And Allah did not send down a single verse except for ‘her’ there are Zāhir (Emergent Abstraction) and Bātin (Inmost Concealed Core)…

The dolphin of his eyes dove deep within the bottomless shoreless sea of Divine Beauty and snatched this glittering sempiternal pearl—his inheritance for the unborn:

And every Harf (Alphabet) has a Hadd (Horizon) and every horizon has a Matla’ (Place for sunrise).





رياض الصالحين، الإصدار 2.09 - للإمام أبو زكريا يحيى بن شرف النووي
كتاب الفضائل >> 180 - باب فضل قراءة القرآن
999 - وعن ابن مسعود رَضِيَ اللَّهُ عَنهُ قال، قال رَسُول اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّم: <من قرأ حرفاً من كتاب اللَّه فله حسنة، والحسنة بعشر أمثالها، لا أقول ألم حرف ولكن ألف حرف ولام حرف وميم حرف> رَوَاهُ التِّرمِذِيُّ وَقَالَ حَدِيثٌ حَسَنٌ صحيح.

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الباب السابع في تلاوة القرآن وفضائله وفيه خمسة فصول >> الإكمال
2461 - ما أنزل الله عز وجل آية إلا لها ظهر وبطن وكل حرف حد وكل حد مطلع.
(أبو عبيد) في فضائله وأبو نصر السجزي في الإبانة عن الحسن مرسلا.

الجامع الصغير. الإصدار 3,22 - لجلال الدين السيوطي
المجلد الثالث >> [تتمة باب حرف الألف]
2727- أنزل القرآن على سبعة أحرف، لكل حرف منها ظهر وبطن، ولكل حرف حد، ولكل حد مطلع
التخريج (مفصلا): الطبراني في الكبير عن ابن مسعود
تصحيح السيوطي: حسن

Aziz-eh Jānam (The dearest to my soul and life): The Arab of Quraish when heard the Qur’an, faced bizarre experiences, physical and spiritual, hopeful and fearful, in groups or alone, in this world and the world after. Some uncontrollably fell on the ground prostrating, some felt things inside them waving and moving, some observed meteorological and celestial oddities, some got a glimpse of the gardens of Eden, some felt words pushed through their bosoms and some uncontrollably stuttered Divine Words and some simply fell and died.

So they claimed that these effects are not possible except by the magic of a sorcerer [74:21-24].

ثُمَّ نَظَرَ 21 ثُمَّ عَبَسَ وَبَسَرَ 22ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ 23 فَقَالَ إِنْ هَذَا إِلَّا سِحْرٌ يُؤْثَرُ 24

Harf is the terminology for a single letter of Arabic alphabet or a word or a sentence or even the entire divan of poetry.

Know that each Harf, in single alphabetic form, is a Prehension (Idrak). The data (what is prehended) for the Prehension is the Ahadiyat’s (Divine Oneness’) Divine Beauty and Goodness (Jamal and Husn); and the ‘felt’ subjective-form varies from letter to letter i.e. the feeling the prehender feels for the Divine Beauty is quite colorful:

(Within the Basmala)

Bā: The reader/speaker feels the feeling of eyes flickering and staring at Bahā (Intense beauty that satisfies/tires all eyes in the universe)

Sin: The reader/speaker feels the feeling of a wide-eye seeking any flash of Sanā (Reflected flash of some external light into a dark room)

Mim: The reader/speaker feels the feeling of the presence of Majd (Glory), as in the presence of a king in a grand court

Note: The speaker of these Harf/letters indeed does prehend the Hasana (Divine Beauty and Goodness), but the subjective-form, or the feeling deep within the prehender/speaker varies.


So the phrase in the Prophetic narration “for him there is a Hasana (Beauty & Goodness)” means the reader prehends the Divine Beauty and Goodness for every letter of the alphabet. Each time the felt feeling is like the Divine Flash of a sunrise-like Manifestation (Tajalli) hitting the predawn sleepy reader/speaker leaving him or her feeling perplexed, pleasured, feeling beautiful and awaken by the overwhelming Beauty. And even for some, who understoond no word of Arabic, these feelings occurred, and for some these feelings occurred prior to even hearing the sounds of the Harf, since Qur’an is a spirit and a light [42:52], traveling faster, further and penetrating deeper than its sounds. Allah knows best:

And as such We have inspired a spirit, under Our command, towards you, you knew no book and no faith, however We made it (Qur'an) a Light that We might guide whom We will, from amongst our slaves, and you are indeed upon the straight Path. [42:52]

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُّسْتَقِيمٍ 52


If you do not feel these feelings then you did not read, not even one letter, from Allah’s Book. Something is blocking the flash of the Prehension’s dawn to reach you. Most probably the blocker is none other than your own Nafs (Self), because the entire cosmos does not have enough opacity to occlude the Nur (Divine Light) from reaching you. Only the human Nafs, and non-else can block the Nur.

And my love may ask me how to remove these occlusions? The answer begins with the Taqlid (Imitation) of the Prophetic traditions and behavior i.e. the Sharia, the Sunna and what the Prophet left as spiritual inheritance with his noble family, peace be upon them. These repeated imitations are like oft-applied sandpaper that could polish the rustic surface off your heart. Going to Hajj or washing the right hand first or wearing hijab, in and of themselves, have no effect on your spirituality. The real effect is caused by what is in your heart i.e. following the footsteps of the Prophet to polish your heart away from the pollutants introduced by your Nafs (Self). 

Note: When the Prophet said something about the Hasana’s measure e.g. numbers like seventy, it does not mean there is a heavenly cash register someplace and you are issued 70 units of credit in Paradise so you can go shop for virgins! The number deals with the intensity or multiplicity of the Prehension i.e. how strongly you may prehend to feel the Divine Beauty and Goodness!

Know that juxtaposition of one Harf after another is similar to links in a chain! To start with each Harf, by itself, is an Entanglement:

























ٍSee the Self-Entanglement note below.



Here you my glance how the Harf Bismi (In/with the Name of) might be visualized as an entanglement:


























Note: The omitted Alif after Bā is a negative Prehension i.e. within the reading of this Harf some entity was blocked to not participate within the Wujud (Being-ness) of the reader and his reading!

The negative Prehension causes the simplicity that is needed for the intellects to understand the Divine Deeds! Without the negative prehensions no intellect can ever comprehend anything about/from Allah! If you see a rose, you feel the subjective-form of a negative prehension i.e. lack of cognizance of the infinite knowledges and operations that constitute that rose, and that simple feeling is called the beauty. Therefore the missing Alif is a negative prehension that shows the reader a simplicity, in form of beauty that otherwise will be impossible for any intellect’s grasp.  


Note: These Juxtapositions form a Quantum i.e. if you remove any of the links the chain ceases to be altogether! Unlike a mechanical machine that you can remove a part and it is still that machine less one part, or you amputate an arm and the patient is still human and himself, the juxtaposed Harf is a Quantum if you remove any letter it is no longer! And it will never again be! Perhaps the below diagram resembles the Quantum Entanglements of the Harf (Alphabetized Divine Words) better than the simple chains above:

















Each Harf has a Hadd (Horizon) which you may say is when/where the rings are pulled as far as part and within this Horizon a sunrise may occur, none other than the sunrise of the Tajalli (Lucent Manifestation) vis-à-vis the Nur (Divine Light), from there to here, from Azal (Sempiternity) to Muhdath (Temporal Transient world).





Sahl ‘Ibn Abdallah
Alif is the primordially first Harf (Alphabetized Divine Word), for Alif does Isharat (Point) towards Allah that has caused all things to have the gravitation of ‘Alifa (Acquaintance, familiarity and intimacy) between themselves and yet Hu ITself is nonpareil nonesuch and free from any association and companionship. (Dara: ‘Alifa starts with the Harf Alif)
Source Al-Luma’ Fit-Tasawwuf (The Glimmer of Sufism) Abu Nasr Sarraj Tusi 


















Tafsir (Exegesis) of Hasana

Jurjani’s Definitions

Husn, the root for derivative Hasana, is something harmonizing or favorable to the human nature e.g. happiness; or something with the attribute of perfection e.g. knowledge; or something that deals with praising e.g. worship, whether these are related to the immediate worldly objects or the recompense in the hereafter (the other world). Husn’s meaning is what (of goodness, perfection or praiseworthiness) dealing with the Divine Dhāt (Essence) e.g. faith in Allah and Divine Attributes.

التعريفات  الجرجاني
الحسن
هو كون الشيء ملائماً للطبع، كالفرح، وكون الشيء صفة كمال، كالعلم، وكون الشيء متعلق المدح، كالعبادات.
وهو ما يكون متعلق المدح في العاجل والثواب في الآجل. والحسن لمعنى في نفسه: عبارة عما اتصف بالحسن لمعنى ثبت في ذاته، كالإيمان بالله وصفاته.



Tafsir Qushairi

Hasana within this world is to observe vis-à-vis the Sirr (Divine Observatory) and beholding with the spiritual eyes in the hereafter.


 تفسير لطائف الإشارات / القشيري (ت 465 هـ)
ويقال الحسنة في الدنيا شهود بالأسرار وفي الآخرة رؤية بالأبصار


Tafsir Qurtubi

Hasana within this world is the ‘Ilm (Divine Knowledge) and worship, and Hasana is the Paradise in the hereafter. Or the Hasana in this world is the comprehension of Allah’s Book and ‘Ilm.


تفسير جامع البيان في تفسير القران/ الطبري (ت 310 هـ)
حدثنا القاسم، قال: ثنا الـحسين، قال: ثنا عبـاد، عن هشام بن حسان، عن الـحسن: { وَمِنْهُمْ مَنْ يَقُولُ رَبَّنا آتِنا فِـي الدُّنْـيا حَسَنَةً وفِـي الآخِرَةِ حَسَنَةً } قال: الـحسنة فـي الدنـيا: العلـم والعبـادة، وفـي الآخرة: الـجنة.

حدثنـي الـمثنى، قال: ثنا عبد الرحمن بن واقد العطار، قال: ثنا عبـاد بن العوّام، عن هشام، عن الـحسن فـي قوله: { رَبَّنا آتِنا فِـي الدُّنْـيا حَسَنَةً } قال: الـحسنة فـي الدنـيا: الفهم فـي كتاب الله والعلـم.


Tafsir Tubrusi

Hasana is said to be a pious woman in this world and the world after, as was quoted from both the Prophet and Imam Ali, peace be upon them: He who is given a thankful heart and a tongue in perpetual Dhikr (Remembrance) and a pious woman encouraging/cooperating with him in the affairs of this world and the world after, indeed is given Hasana in this world and the hereafter and safeguarded against the fire (of Hell).

Dara: Woman is a vortex (Muzhir) through her peculiar and copious Tajalli (Lucent Manifestations) emit. The man is EASILY able to prehend the Divine Beauty and Goodness by association with such a woman, while the same prehension is felt rarely with other men or by himself.

Man has insatiable ‘Isti’dad (Appetition) for acquisition and absorption of Nur (Divine Light), and the woman is a shining conduit, by prehending the beauty of her Wujud (Being-ness), the man can find easy and abundant source of Divine Light and Beauty. I suspect that Allah created the Eve/woman, primarily, for her to be the source for such Tajalli in order for Adam/man to find more Nur (Divine Light) that he could if left alone.


تفسير مجمع البيان في تفسير القران/ الطبرسي (ت 548 هـ)
 وقيل هي المرأة الصالحة في الدنيا وفي الآخرة الجنة عن علي (ع) وروي عن النبي (صلى الله عليه وسلم) أنه قال: " من أوتي قلباً شاكراً ولساناً ذاكراً وزوجة مؤمنة تعينه على أمر دنياه وأُخراه فقد أوتي في الدنيا حسنة وفي الآخرة حسنة ووقي عذاب النار ".


Tafsir Razi

The intent behind the word Hasana in this world is any beneficial deed based upon faith and obedience, and the Hasana within the hereafter is the perpetual pleasure, aggrandizement for Allah, and being pampered and finding felicity vis-à-vis the Dhikr (Remembrance) for Allah, and with Hu’s ‘Uns (Intimacy) and with Hu’s Mahab-bat (Divine Love) and by beholding Allah (thus obtaining perpetual pleasure, beauty and goodness).


تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ)
أن المراد بالحسنة في الدنيا العمل النافع وهو الإيمان والطاعة والحسنة في الآخرة اللذة الدائمة والتعظيم والتنعم بذكر الله وبالأنس به وبمحبته وبرؤيته وروى الضحاك عن ابن عباس أن رجلاً دعا ربه فقال في دعائه: { رَبَّنَا ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِي ٱلأَخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ } فقال النبـي عليه الصلاة والسلام: " ما أعلم أن هذا الرجل سأل الله شيئاً من أمر الدنيا، فقال بعض الصحابة: بلى يا رسول الله إنه قال: «ربنا آتنا في الدنيا حسنة» فقال رسول الله صلى الله عليه وسلم، إنه يقول: آتنا في الدنيا عملا صالحاً "


Baqli

‘Ishq (Unrestrained Love) and Husn (Beauty and Goodness) are from the mines of Sifāt (Divine Attributes) and vowelized-manifold Harf(s) written upon the Lauh (Divine Tablet) of Divine Deeds. That the Āyāt (Divine Signs) evanesce within the sanctification (Quds) of the Dhāt (Divine Essence) and yet ‘Ishq subsisting upon the Husn, in the Eye of Allah, has the essence of everlasting-ness.

And when Abraham—Khalil the friend of Allah—was sure that there is no Shūhūd (Observation) for Divine Beauty—emanating from time immemorial (Qidam)—within the Āyāt (Divine Signs), pushed his head though the garment of ‘Ishq (Unrestrained Love) and said: I am a migrant migrating towards my Lord hopefully to be guided [37:99]. Thus he forsake the estrangement of this world, looked within to view the Divine Beauty of his own soul, left behind the Āyāt (Divine Signs) and glanced upon the mirror of his own heart, to view the Al-Haqq within the reflections off his heart, and finally concluded: Except those who shall bring forth for Allah a salubrious heart [26:89]—Purified from the pollutants of this world, cleansed via the Nur (Divine Light) of Tajalli (Lucent Manifestation).
Source: ‘Abharul ‘Ashiqin (The Lovers’ Daffodil), chapter 5, Roozbehan Baqli Shirazi. 

Dara: First you may look at the world around you, under the microscope or into a telescope, near or afar, to see some signs of Allah’s handiwork. But soon you thirst and nothing can quench this thirsting, and the only possible way you may satiate is by means of VIEWING the Divine Beauty, from Qidam (Time immemorial), from infinite past, to see the rays of the beauty of someONE dearest to you, someONE you have neglected, and those reflection are found reflecting only off the polish of your heart and non-else.

The Hasana (Divine Beauty and Goodness) is infinitely ancient, there in the other world, you were, primordially, GIVEN these Hasana as gifts from Allah. But the question is how to access them being so far and so ancient? And the answer is given to you in several domains:

Harf (Alphabetized Divine Words): Through reading the Qur’an or repeating the Prophetic Dhikr (Remembrance)

Deeds: The Taqlid (Imitation) of the Prophetic Shariat (Law), Sunnah (Tradition), following the noble family of the Prophet, peace be upon them all

Love: Filling your heart with Mahab-bat (Divine Love)



Self-Entanglement

Lisānul Arab (The Language of the Arab), Ibn Al-Manzoor The African
Husn:
The difference between the ‘Ihsan (Being in the state of Husn/goodness) and ‘In’ām (Being in the state of blessedness) is that a person can say I am good to myself (made Husn for myself, unary) but the application of ‘In’ām is always from one to another (binary relationship). (Ihsan/Husn can also be binary)


لسان العرب - لابن المنظور الإفريقي.
حسن:
والفرق بين الإحسان والإنعام أَن الإحسانَ يكون لنفسِ الإنسان ولغيره، تقول: أَحْسَنْتُ إلى نفسي، والإنعامُ لا يكون إلا لغيره.

   
Dara: Husan, Ihsan and Hasana deal with Self-Entanglement i.e. what a human prehends deeply that already is/becomes an inseparable part of his Wujud (Being-ness). Or prehends something that was a part of his Wujud (Being-ness) in the other world, but needed to re-prehend it again to be a part of his Wujud here as well.

Upon the reading, recitation or memorizing the Harf (Alphabetized Divine Words) you prehend parts of your own Self, far away there in the other universe, projected in vectorial form of pleasure-beauty into your physical Wujud (Being-ness) so when you ‘look back’ along the vector of this prehension you feel the vision for beholding the Divine Beauty of Tauhid (Divine Oneness). This Self-Entanglement separates the human Wujud (Being) from all others, for s/he needs nothing outside, from this world/cosmos, indeed the effulgent deeply-sited prehension allows the human being to see the Divine Rays of Beauty even if the entire cosmos did not exist.

Know whilst reading the Harf (Alphabetized Divine Words), you might ‘look forward’ along the vector of the Prehension, from there to here, and see nothing whatsoever—Qifār (Sahara of Ahadiyat)—except the Divine Presence, and your eyes are no longer yours, Hu (IT) becomes/is your eyes that you see with it, and that state is called the Insan Kamil: The Perfected Pupil that sees from there to here and sees none but Allah! Hu beholds ITself, Hu knows ITself and Hu loves ITself and you are entirely nothing but a mere entanglement.





© 2007-2002,  Dara O. Shayda