Irfan (Gnosis) of Colony
Collapse Disorder
Discussion Join
Colony Collapse Disorder
Issues with the Two Sentences
Two Verbal-Sentences: Focus on
Divine Communication
Her Butun (Stomachs)!!!
Sharab (A Drink) not the ‘Asal (Honey)
Female gendered Honey Bee
Her Psyche,
Her Silk: Genomic
Evidence
Thumma: Then
with delay
Evanescing Bee
Healing for what? Healing from what?
Lying Stomach
Wahy: Rapid Point-to-Point Communication
Honey Bee: A Salik’s (Spiritual Traveler’s)
Template
Rhapsody
Za-Li-Ka
Collective of Thinkers
Coda
Where Allah places the Divine Gifts
Colony Collapse Disorder
SAN FRANCISCO, California (AP) -- A survey of bee health released
Tuesday
revealed a grim picture, with 36.1 percent of the nation's commercially
managed hives lost since last year.
Bees are dying at unsustainable levels, the president of the Apiary
Inspectors of America says.
Last year's survey commissioned by the Apiary Inspectors of America
found
losses of about 32 percent.
As beekeepers travel with their hives this spring to pollinate crops
around
the country, it's clear the insects are buckling under the weight of
new
diseases, pesticide drift and old enemies like the parasitic varroa
mite,
said Dennis vanEngelsdorp, president of the group.
This is the second year the association has measured colony deaths
across the
country. This means there aren't enough numbers to show a trend, but
clearly
bees are dying at unsustainable levels and the situation is not
improving,
said vanEngelsdorp, also a bee expert with the Pennsylvania Department
of
Agriculture.
"For two years in a row, we've sustained a substantial loss," he said.
"That's an astonishing number. Imagine if one out of every three cows,
or one
out of every three chickens, were dying. That would raise a lot of
alarm."
The survey included 327 operators who account for 19 percent of the
country's
approximately 2.44 million commercially managed beehives. The data is
being
prepared for submission to a journal.
About 29 percent of the
deaths were
due to Colony
Collapse Disorder, a mysterious disease that causes adult
bees
to abandon their hives. Beekeepers who saw CCD in their hives
were
much more likely to have major losses than those who didn't.
"What's frightening about CCD is that it's not predictable or
understood,"
vanEngelsdorp said.
On Tuesday, Pennsylvania Agriculture Secretary Dennis Wolff announced
that
the state would pour an additional $20,400 into research at
Pennsylvania
State University looking for the causes of CCD. This raises emergency
funds
dedicated to investigating the disease to $86,000.
The issue also has attracted federal grants and funding from companies
that
depend on honeybees, including ice-cream maker Haagen-Dazs.
Because the berries, fruits and nuts that give about 28 of Haagen-Dazs'
varieties flavor depend on honeybees for pollination, the company is
donating
up to $250,000 to CCD and sustainable pollination research at Penn
State and
the University of California, Davis.
Copyright 2008 The Associated Press.
Renée Johnson
CRS Rerport for US Congress
Aug 2007
How CCD
Differs from Past Bee Colony Losses
Ways in which current bee colony losses seem to differ from past losses
include:
1. colony losses are
occurring
mostly because bees are failing to return to the hive (which is
largely uncharacteristic of bee behavior),
2. bee colony losses have been rapid,
3. colony losses are occurring in large numbers
Importance of Honey
Bees to US crops:
The Honey Bee is
not an organism like any other; it is indeed endowed
with
faculties suitable for interfacing the human spirituality and spiritual
companionship:
16:68. And Ka (your, Muhammad’s) Lord inspired/commanded/taught the
Honey Bee building your (female) home in hills, on trees, and in
(people's)
habitations
وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ
الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ
16:69. Thumma (Then with delay) do eat of
all the produce (of the
earth), and
do enter-to-travel the easy-paths of Ki (your,
female) Lord
obediently/compliantly; exits from her stomachs a drink of varying
colors;
wherein is healing for people; verily Ka (in your presence, Muhammad)
Za
(This) Li (From a distance)
(is) an emphasized-sign for the collective
who
are (continually) thinking
ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ
رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ
فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآَيَةً لِقَوْمٍ
يَتَفَكَّرُونَ
Note: These words are not about honey or some
tasty
medicinal treat! These verses are about a terrifically different
creature
placed upon this earth, which has received direct communication from
Allah
and has a distinct spiritual relationship with human beings, away and
afar
from its sweet discharge.
Sudden disappearance of large scores of Honey Bees is
testament to
appearance
of spiritual darkness amongst the human beings, in this case darkness
in
North America. Their inability to return to their hives is an
indication of
something blocking the Nur (Divine Light)
from reaching them, for they
are
guided by Allah
to find their Paths. The blockage might have a
corporeal
manifestation and yet it might not, and that is of no intellectual
consequence. The noteworthy issue here is the linkage of the Honey Bee
to
human spirituality.
Issues with the Two Sentences
Two Verbal-Sentences: Focus on Divine
Communication
In the Language of the Arab, there are two forms of sentences:
1. Ismiah: A sentence that starts with name of
something i.e. the emphasis
of the sentence is on the object with the said name
2. Fa’liah: A sentence that starts with a verb i.e.
the emphasis of
the sentence is on how something was done or the emphasis is on the verb
16:68 is a Fa’liah sentence since it starts with: ‘Auha
(Communicated Rapidly) your Lord to the Bee... Therefore the emphasis
of the
verse is on the very act of communication or Wahy (Rapid
P2P
Communication).
The emphasis of the sentence is not the bee or trees or the mountains
or
making home. The listener must focus his attention 
on the verb ‘Auha (Communicated Rapidly) which is the
basis for the rest of the sentence i.e. the rest of the sentence is
periphery
to this verb, the rest of the sentence explains the specifics of the
verb and
without this verb the rest of the sentence is meaningless. In other
words, if
‘Auha (Communicated Rapidly) is removed then there is no Honey Bee and
no Hive ever! All these Bees you see and all the hives you see and all
the
honey you have tasted, are there to define and explain this way of
communication from Allah to the
Honey Bee and there is no other
significant
purpose to these things! The purpose behind the Bee and Honey is
nothing
other than to manifest the very speech of Allah directed to this
particular
noble insect.
وَأَوْحَى
رَبُّكَ
إِلَى
النَّحْلِ
16:69 is also a Fa’liah sentence since it starts with the imperative
verb: Eat from the produces… and again the pronouns of the sentence
are missing i.e. Allah
and the Honey Bee,
meaning
the focus of the
sentence
is on the Divine Command of Eat and Travel, all else are
secondary/supporting/supplimentary to the intended meaning of the
sentence.
The fact that this insect does, every second of its flight, as Allah
commands
is the focal issue. The focus is on the verb of eating therefore the
Honey
Bee eats and every bite/suction is under immediate and absolute control
of
Allah, in a way not shared with other animals. Also the Bee’s
navigation is under tight/direct control of Allah and the Honey Bee
does not
navigate like other insects or birds.
ثُمَّ كُلِي
مِنْ كُلِّ
الثَّمَرَاتِ
فَاسْلُكِي
سُبُلَ
رَبِّك
Imagine there are kids in a playground playing with toys and cars and
dolls
and so on. To these children and their teachers all the toys are the
same.
Now let’s say suddenly a remote controlled robot shows up in their
midst. Beyond doubt the children and their teachers notice that this toy is
very different than all the other toys. Who brought this strange
toy to the
playground? Who is controlling this robot? How is this remote
controlling working?
Indeed the Verbal Sentences above are removing the perplexing issue of
who
and how is the controller of the Honey Bees, since
for sure they are
managed
and communicated to and navigate in much different manner than any
other
airborne creature.
Her Butun (Stomachs)!!!
16:69. Exits from her stomachs
a drink of varying
colors;
يَخْرُجُ
مِنْبُطُونِهَا
شَرَابٌ
Naef, Jaquier, Velluz, Bachofen
The nectar gathered
is stocked in the honey
stomach. Enzymes
in
the
saliva, produced in the cervical gland, degrade sucrose into glucose
and
fructose and cleave
glycosides of the
nectar into sugar moieties
and
volatile
aglycones. Only a portion of
the
nectar is transferred to the intestines through a special valve
and
digested to produce energy for long-distance flights, or stored for
hibernation. On returning from the hive, the content of the stomach is
regurtitated into the
waxy honeycom, either as feed for the bees
carrying out
their duties in the hive or to ripen into honey.
Source:
From the Linden Flower to Linden
Honey--Volatile Constituents of Linden Nectar, the Extract of
Bee-Stomach and
Ripe Honey, Chemistry & BioDiversity-Vol. 1 (2004)
16:69. … exits from her stomachs a drink of varying colors; wherein is
healing for people… I could not figure out why the Honey Bee was used
in single form but her stomachs (Butun) in plural? Until when I was
doing
this write-up and read that Honey Bees have two stomachs: One for
storing
half digested pollen-honey and another like regular stomach for
digestion to nourish
her
body.
Note: Honey stomach is not a sack! It has a
valve and
works with the other stomachs and intestines. Sack means someplace
something
is stored and emptied, via a single opening, but stomach means it has
another opening i.e.
the
valve that coordinates with the other stomach and intestines.
Sharab (A Drink) not the ‘Asal
(Honey)
The strangest thing about this verse is that everyone who reads her
assumes
that the word Sharab (Drink) is referring to honey for sure! But I
cannot see
why the word ‘Asal (Honey) was not used in place of ambiguous Sharab?
Let’s assume for a moment that Sharab does not refer to honey, then
what other entities it can refer to:
16:69. exits from her stomachs a drink of varying colors, ‘varying
colors’ have been used in other parts of Qur’an:
35:27 Seest thou not that Allah sends
down rain from the sky? With it We then bring out produce of various colours. And in the
mountains are tracts white and red, of various shades of colour, and
black intense in hue.
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً
فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا
أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ
أَلْوَانُهَا وَغَرَابِيبُ سُودٌ
35:28 And so amongst men and crawling creatures and cattle, are they of
various colours. Those truly fear Allah, among
ITS/His Servants, who have knowledge: for Allah is Exalted in Might,
Oft-Forgiving.
وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ
كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ إِنَّ
اللَّهَ عَزِيزٌ غَفُور
From the above verses we can extract the modern interpretations that
‘varying colors’ could easily refer to the spectral lines of
light frequencies used to determine the chemicals in samples. In the
case of
Honey Stomach these varying colors are about 500+ compounds:
C. Enrich
"Considered as an analytical sample, honey is one of
the most complex mixtures of carbohydrates
produced in
nature. Glucose and
fructose are the
major components
(65–75% of total soluble solids), and other oligosaccharides
are present with small quantities of proteins, amino acids
and vitamins. In
addition, honey contains 15–20% water."
Source: Honey characterization by total
reflection
x-ray fluorescence: evaluation of environmental quality and risk for
the
human health; C. Enrich, S. Boeykens, N. Caracciolo, G. Custo and
C.
Va´zquez; X-RAY SPECTROMETRY X-Ray Spectrom. 2007; 36: 215–220
Published online 1 May 2007 in Wiley InterScience
KASPAR RUOFF, WERNER LUGINBUHL,RAPHAEL
KUNZLI
"Fluorescence
Spectra of Different Honey Types. The
recorded fluorescence spectra at three different excitation and
emission
wavelengths for
the 10 unifloral honey types considered
are displayed in Figure 1. Every spectrum is typical for a given
honey type.
In addition, the present work
clearly shows that fluorescence
characteristics of honey are
much more dependent on their
botanical origin than on the
geographical origin."
Source: Authentication of the Botanical and
Geographical Origin of Honey by Front-Face Fluorescence Spectroscopy
KASPAR RUOFF, WERNER LUGINBUHL,RAPHAEL KUNZLI, STEFAN BOGDANOV, JACQUES
OLIVIER BOSSET,
KATHARINA VON DER OHE,WERNER VON DER OHE, AND RENATO AMADO; J. Agric.
Food Chem. 2006, 54, 6858-6866
Therefore within the Honey Stomach there are many varying compounds,
with
varying colors, and some of
these compounds refer to the previous immediate verses:
1. An alcohol
that is found in milk! 16:66:
وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ
مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا
لِلشَّارِبِينَ
2. An Aldehyde
which is formed during the ‘noble rot’
of
grape. Noble rot (French: pourriture noble; German: Edelfäule) is
the
benevolent form of a grey fungus, Botrytis cinerea,
affecting wine
grapes.
Infestation (Sakaran) by Botrytis requires moist conditions, and if the
weather
stays
wet, the malevolent form, "grey rot", can destroy crops of grapes.
Grapes
typically become infected with Botrytis when they are ripe, but when
then
exposed to drier conditions become partially raisined and the form of
infection brought about by the partial drying process is known as noble
rot.
Grapes when picked at a certain point during infestation can produce
particularly fine and concentrated sweet wine; 16:67:
وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ
مِنْهُ سَكَرًا
وَرِزْقًا حَسَنًا إِنَّ فِي
ذَلِكَ لَآَيَةً لِقَوْمٍ يَعْقِلُون
But the amazing compounds continue to stun the molecular biologists:
1. Alcohol
that is found in Krill
products
2. Alcohol
that is found in the Sternal
gland of the
Elephant Shrew, which
helps the animal to identify the sexes and different members of their
colony
In the tiny Honey Stomach compounds synthesized ranging from the
mammalian
milk to shrimp-like products to fermentations of the grapes and
scent-signaling glands of a rodent-like creature:
Naef, Jaquier, Velluz, Bachofen
"Honey Stomach: In the honey stomach (Fig 7), the aliphatic compounds,
the isoprenoids,
and the alkaloids
all remain unchanged. The presumption that active glycosidases are
present in the saliva was confirmed by the appearance of new monoterpenic alcohols in the
extract of liquid isolated from the bee stomach: the three linalool derivatives
3,7-dimethylocta-1,5-dien-diol (6),
3,7-dimethylocta-1,6-dien-3,5-diol (7), and
2,6-dimethyl-6-hydroxyocta-2,7-dienal (8), also identified in Citrus
Honey. The later aldehyde,
giving rise to the isomers of lilac aldehyde (compounds
identified in linden honey as well), has already been identified in lavandin
oil; it if formed during the ‘noble rot’ of grape
must by Botrytis
cinerea.
...These two compounds are the only metabolites of animal origin
absorbed into the plant liquid extracted from the bee stomach. The
alcohol 11 is known from the milk, Pimenta Racemosa,
Krill products, and
most interetingly from the Sternal
gland of the elephant shrew. "
Source:
From the Linden Flower to Linden
Honey--Volatile Constituents of Linden Nectar, the Extract of
Bee-Stomach and
Ripe Honey, Chemistry & BioDiversity-Vol. 1 (2004)
Female gendered Honey Bee
Haqqi
An-et-Takhazi (To take, you (female) do take) means take or do for your
Nafs
(Self),
since Nahl (Honey
Bee) can be gendered both in male and female
form. (Self/Nafs in Arabic is female gendered)
تفسير
روح البيان
في تفسير
القرآن/
اسماعيل حقي
(ت 1127 هـ)
{ ان
اتخذى } لنفسك
اى بان اتخذى
فان مصدرية
وصيغة
التأنيث لان
النحل يذكر
ويؤنث
Tabari
‘Auha (Communicated rapidly) your Lord: means Allah cast into
the
Nafs (Self,
Psyche, female gendered) of the Honey Bee.
تفسير جامع
البيان في
تفسير
القرآن/
الطبري (ت 310 هـ)
حدثنا
الـحسن بن
يحيى، قال:
أخبرنا عبد
الرزاق، قال:
أخبرنا
معمر، قال:
بلغنـي، فـي
قوله: {
وأوْحَى
رَبُّكَ
إلـى
النَّـحْلِ }
قال: قذف فـي
أنفسها.
Dara: The female gendering of the Nahl (Honey) is coined as
Hamal-Ala-Ma’na (Usage based upon the intrinsic meaning) in Arabic
grammar i.e. the female gender does not refer to the sex of the Honey
Bee,
rather it refers to the Nafs (Self)
of the Honey Bee which Nafs is
female in
language of the Arab.
Allah did not
communicate with an insect we call Honey Bee, Allah
communicated rapidly with the Self or Psyche of the Honey Bee! This
insect
differs from all other flying organisms in the sense that she possesses
a
Self/Psyche similar to the human being’s and Allah communicated with
‘her’ in similar forms (Wahy) and she become
cognizant of the
Divine Speech and she followed the Divine Instructions.
As indicated earlier, the verbal sentences of these two verses are
centered
on the verbs of communication in imperative form; they are not centered
on an
insect or its secretions!
Her Psyche, Her Silk: Genomic
Evidence
Tara D. Sutherland
"Many holometabolous
insects produce a silken cocoon in the late
larval stage for protection during pupal metamorphosis. The
pupal
cocoon of the domesticated silkmoth, Bombyx mori, is the best
known and most extensively studied among insect silks; it is less
widely known that honey bee
larvae
also construct silken cocoons
within which they pupate.
Successive layers of silk
coat
the
brood cell walls,
accumulating with
each larval generation to
comprise a significant
proportion
of the hive. As beeswax is a
thermoplastic material which loses strength and stiffness with
increasing temperature, it is thought that the accumulated silk
gives the comb tensile strength and mechanical integrity."
Source: A highly divergent gene cluster in honey
bees
encodes a novel silk family; Tara D. Sutherland, Peter M. Campbell,
Sarah
Weisman, Holly E. Trueman, Alagacone Sriskantha, Wolfgang J. Wanjura,
and
Victoria S. Haritos CSIRO Entomology, Canberra ACT 2601, Australia;
Genome
Res. 2006 16: 1414-1421; originally published online Oct 25, 2006
Nāzaninam (My caressing love), the grammar of the language of the Arab
elucidates the female gendered Psyche (Nafs)
for the Honey Bee,
but
leaving
the grammar behind, what other evidence or hint can there be to render
something of
this incredible insect’s human-like psyche:
Tara D. Sutherland
"The four AmelFibroin genes are clustered sequentially in the A.
mellifera genome
(Fig. 2). Immediately upstream (1487 nt) of the silk
gene
cluster is
another, slightly longer gene (1737 nt), with a somewhat elevated
GC content
(45%) and a short CpG
island (Fig. 2). This
gene is identified by a single cDNA in the labial gland
library, and
the protein (GB12085) is present at low levels in gland extracts
(Supplemental Table I) but
is not
found in the cocoon silk. The
protein has structural similarities to the AmelFibroin silk fiber
proteins (see structural analysis below). We have named this
open reading frame AmelFibroin-rel
(and the protein AFrel,
Amel-
Fibroin-related) due to the probability that this gene has arisen
through gene duplication events from a common ancestor
shared with the AmelFibroins.
It is likely that AmelFibroin-rel shares a common ancestor
with the AmelFibroin genes due to its genomic colocation, genetic
structure, and very similar protein amino acid composition and
heptad substructure. The inability to align AmelFibroin-rel to the
AmelFibroin genes suggests that AmelFibroin-rel is the most distantly
related member of the gene family. Although it is found in
the labial
gland, AFrel is
not
found in the silk. Two
ESTs
from
AmelFibroin-rel have been
isolated
from the honey bee brain
(BB170026B10F06 and BB170026A20D06 from the adult bee
brain library, BB17), an organ that does not produce silk. Coiled
coils can form large regular structures (as proposed for the honey bee
silks)
or can mediate more dynamic interactions as transcriptional
factors,
receptors,
and signaling
molecules. The
differential expression
of AmelFibroin-rel suggests
that
AFrel may be playing a regulatory rather
than structural role in silk
production, consistent with its divergent sequence."
Source: A highly divergent gene cluster in honey
bees
encodes a novel silk family
There are number of DNA sequences in the genome of the Honey Bee that
expresse the necessary proteins in their larva silk, but one called
AF-rel
has been expressed
in the mouth region and not found in the silk!
Moreover
searching for this sequence of nucleotides their presence only found in
the
Honey Bee brain!
Therefore the necessary process for the silk generation is not as
simple as
the animal spitting out some sticky material:
1. There is a control-layer on top of the silk making
2. The fact that it is found only in the brain and
the mouth region
indicates a serious interaction of the Honey Bee brain with
the silk
making
and thus an indication of an elaborate cooperation
These molecular findings suggest: The putative Self/Psyche of the Honey
Bee
is manifested through the gene expression
of AF-rel based proteins in
the
brain and in the mouth.
Wahy (Rapid P2P Communication) has a lingering
Tajalli-Af’al (Lucent
Manifestations of The Divine Deeds) which has caused alterations of
the
regular non-honey Bees into a Honey Bee, a
creature that listens to the
“‘Auha (Communicated) your Lord”, the Wahy here is
manifested (Tajalli-Af’al) in the form of a writing i.e. nucleotide
sequences and the act of reading or the listening of the Bee is the
very
protein-expression of the Divinely Scribbled nucleotides.
Remember that
Wahy
in the language of the Arab does also mean a written communication
between
two entities.
Thumma: Then with delay
16:68. And Ka (your, Muhammad’s) Lord inspired/commanded/taught the
Honey Bee building
your (female) home in hills, on trees, and in
(people's)
habitations
16:69. Thumma (Then
with
delay) do eat of all the produce (of the earth), and do
enter-to-travel
the
easy-paths of Ki (your, female) Lord obediently/compliantly
Tara D. Sutherland
"Immediately upstream (1487 nt) of the silk gene cluster is
another, slightly longer gene (1737 nt), with a somewhat elevated
GC content (45%) and a short CpG
island (Fig. 2). This
gene is identified by a single cDNA in the labial gland
library, and
the protein (GB12085) is present at low levels in gland extracts
(Supplemental Table I) but
is not
found in the cocoon silk. The
protein has structural similarities to the AmelFibroin silk fiber
proteins (see structural analysis below). We have named this
open reading frame
AmelFibroin-rel
(and the protein AFrel, Amel-
Fibroin-related) due to the
probability that this gene has arisen
through gene duplication
events
from a common ancestor
shared with the
AmelFibroins.
The high GC
content corresponding to the open reading
frames of this cluster is partially the result of the abundance
(29%–33%) of the GCX codon, which encodes alanine. However,
the alanine content of the gene product is not sufficient to completely
account for the high GC content. Previously, genomic
regions of GC bias have been
associated with highly expressed
genes in the human and
Drosophila
genomes (Versteeg et al.
2003; Stenoien and Stephan
2005),
and the AmelFibroin genes
appear to fit this pattern.
The inability to align AmelFibroin-rel to the
AmelFibroin genes suggests
that
AmelFibroin-rel is the most distantly
related member of the gene
family. Although it is found in
the labial
gland, AFrel is
not
found in the silk. Two
ESTs
from
AmelFibroin-rel have been
isolated
from the honey bee brain
(BB170026B10F06 and BB170026A20D06 from the adult bee
brain library, BB17), an organ that does not produce silk."
Source: A highly divergent gene cluster in honey
bees
encodes a novel silk family
AF-rel is in a rich GC-biased genomic region and it is un-aligned to
the
other silk genes, therefore it is the most distant relative of the silk
genes
and this distance it is not the distance between the nucleotides,
instead distance
via the gene-expressions, over and over, distance in time!
This is the Irfan (Gnosis) of the term Thumma (Then with delay), from
the time
Allah made
Wahy to the Honey
Bee to build hives, to the time it flew
and ate
from the meadows, there we found a delay. Delay that is caused by the
time;
and the time that is caused by the unnumbered gene-expressions and
consequent mutations of the said silk genes and its control mechanism
AF-rel
i.e. time that the Honey
Bee listened intently to what Allah
communicated to
her psyche for millions of years on this planet.
Evanescing Bee
Honey Bee is
indeed a distinct life-form amongst all the life forms on
this
earth. Mind you there are other species of the Bee that did not receive
the
Wahy (Rapid P2P Communication) from Allah and they
make their homes
differently in holes (Often prefabricated) and they produce no honey:
1. Alkali Bee:
The alkali bee (Nomia melanderi) is a
solitary ground
nesting bee native to western North America. As its name suggests, it
can be
found nesting in alkali soil.
2. Alfalfa
leafcutting bee (Megachile rotundata) is a
solitary bee that
makes its nests in preexisting holes. Unlike the honeybee, the
leafcutting
bee has no queen or division of labor.
Azizam (My Dearest) if Azizat (Your Divine Dearest) had not inspired
some of
these insect Bees they would have never made hives and they would have
never
made honey. It was upon the Divine Endowment of a Nafs (Self,
Psyche)
that
some of these insect bees became 'Honey' Bees as we see today, and it
was
upon
the rapid communication of the Wahy that this Honey Bee's
Self/Psyche
follows
the commands of Allah
in every mountain and in every meadow for
millions of
years!
Q: But did Allah
endow these Honey Bees
with
human-like Self/Psyche
and
communicated with them for millions of years for the sake of making wax
and
some bit of sweet liquid?
A: Absolutely not! Since that Mahbūb-eh Kayhāni (Cosmic Beloved)
engineered this earth as the ‘incubator’ for Fana (Evanescence)
that all creation might evanesce their corporeality and attain
spiritual
Kamal (Perfection):
55:25. Kullu-Man (All alive with intellect) upon her (Earth) (are) Fān
(Evanescing)
55:26. Wa (While) everlasting (is) the Wajh (Divine Face)
of Ka (your,
single) Lord, the possessor of Jalal (Sublimity) and Ikram
(Benevolence).
55:27. Fa (Therefore inexorably entangled/linked with 25-26) which one
of the
gifts/endowments of Kum (your, plural) Lord you deny?
Delbarā (O heart-throbbing beloved) for millions of years prior to the
biological appearance of the human beings, the Honey Bees have been
inspired,
individually and collectively by Allah in every
meadow on this planet,
so
that they give her (Earth) the Isti’dad (Preparation and Appetition) to
become the place for evanescence of human beings, a planet/place where
the
human being can shed his/her corporeality and become a fully spiritual
creature subsisting solely upon Allah and none else!
Same human being midst the meadows of Eden could not evanesce and
displeased
Allah by all
means possible, and was sent to this earth not for
punishment
but for evanescence and one of the many militia of Allah who prepared
this
earth for such human evanescence was the meek Honey Bee; and
remember
forever: 74:31. and none can know the armies of your Lord, except Hu (IT,
Him) and this is no other than a Dhikr (Remembrance)
to mankind.
وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى
لِلْبَشَرِ
Healing for what? Healing from what?
Golbargam (My Flower Petal), it is generally accepted that the healing
power of the Honey Bee
for people is the extraction of honey from her
stomach. Beyond any doubt, her potent healing goes far beyond her
stomach:
C. Enrich
"Honey has been always considered a delicious food, but
it is also the result of a bio-accumulative
process that is
useful to collect information
about the environment within
the bees’ forage area.
Bees are estimated to forage on plants
growing in a relatively large area of more than 7 Km (sq). If it
is assumed that any hive includes at least 1000 worker bees
and that each of them forage on 1000 flowers per day, the
honey produced daily can be
considered the outcome of at
least one million
interactions. In this way, the forage area is
effectively sampled for trace elements and the concentration
in honey of heavy and transition metals reflects their levels
in the foraged area.
The mineral content of honey,
usually calculated to
be about 0.17%, has been
recognized as an environmental
indicator at least since 1984.
In addition, the determination of
heavy metals in honey is of interest for quality control when
considering it as food. High levels of metals are undesirable
because of their known or assumed toxicity."
Source: Honey characterization by total
reflection
x-ray fluorescence: evaluation of environmental quality and risk for
the
human health; C. Enrich, S. Boeykens, N. Caracciolo, G. Custo and
C.
Va´zquez; X-RAY SPECTROMETRY X-Ray Spectrom. 2007; 36: 215–220
Published online 1 May 2007 in Wiley InterScience
Qushairi
“‘Auha (Communicated rapidly) to the Honey Bee” means
Allah
willed to communicate with the Honey Bee vis-à-vis the Ilham
(Inspiration).And when the Honey Bee observed these Divine
Commands and when
the Honey Bee ate Halal (Lawful Provision), its food-produce became
wholesome
and became an extract for healing people."
Dara: Had the Honey
Bee deviated from Allah’s
commandments and ate from
the dirty and unwholesome stuff, then from her stomach only pain
and
suffering and ailment would have reached to the people. Honey Bee is
only a
source of healings and blessings for people, and only because she
follows the
Divine Commandments, on each petal of very flower in every meadow.
تفسير لطائف
الإشارات /
القشيري (ت 465
هـ) مصنف و
مدقق
{ وَأَوْحَىٰ
رَبُّكَ
إِلَىٰ
ٱلنَّحْلِ
أَنِ
ٱتَّخِذِي
مِنَ
ٱلْجِبَالِ
بُيُوتاً
وَمِنَ
ٱلشَّجَرِ
وَمِمَّا
يَعْرِشُونَ
} * { ثُمَّ كُلِي
مِن كُلِّ
ٱلثَّمَرَاتِ
فَٱسْلُكِي
سُبُلَ
رَبِّكِ
ذُلُلاً
يَخْرُجُ
مِن
بُطُونِهَا
شَرَابٌ
مُّخْتَلِفٌ
أَلْوَانُهُ
فِيهِ
شِفَآءٌ
لِلنَّاسِ
إِنَّ فِي
ذٰلِكَ
لآيَةً
لِّقَوْمٍ
يَتَفَكَّرُونَ
}
أوحى إلى
النحل: أراد
به وحي
إلهام..ولما
حَفِظَ
الأمر وأكل
حلالاً،
طَابَ
مأكلُه وجعل
ما يخرج منه
شفاءً للناس.
ثم إن الله -
سبحانه-
عَرَّفَ
الخَلْقَ
أَنَّ
التفصيل ليس
من جهة
القياس
والاستحقاق؛
إذ أن النحلَ
ليس له
خصوصية في
القامة أو
الصورة أو
الزينة، ومع
ذلك جعل منه
العَسَلَ
الذي هو شفاء
للناس.
والإنسان مع
كمال صورته،
وتمام عقله
وفطنته، وما
اختص به
الأنبياء
عليهم
السلام
والأولياء
من الخصائص
جعل فيهم من
الوحشة ما لا
يخفى...فأيُّ
فضيلةٍ
للنحل؟
وأيُّ ذنبٍ
لإنسان؟ ليس
ذلك إلا
إختياره -
سبحانه.
ويقال إن
الله - سبحانه -
أجرى
سُنَّتَه
أَنْ
يُخْفِيَ
كلَّ شيء
عزيز في شيءٍ
حقير؛ فجعل
الإبْرَيَسْمَ
في الدود وهو
اضعف
الحيوانات
وجعل العسل
في النحل وهو
أضعف
الطيور،
وجعل
الدُّرَّ في
الصدف وهو
أوحش حيوان
من حيوانات
البحر،
وكذلك أودع
الذهب
والفضة
والفيروزج
في
الحجر...كذلك
أودع
المعرفة به
والمحبة له
في قلوب
المؤمنين
وفيهم من
يعصي وفيهم
من يخطئ.
Aly M Ezz El-Arab, Shenouda M Girgis,
Eman M Hegazy
"The present results suggest that honey has protective
effects dependant on its antimicrobial properties. Also
honey enhances the endogenous
colonic probiotic
bacteria
(bifidogenic
effects) that has several beneficial effects
(i. e. detoxification and antigenotoxicity).
The present study confirms the simulative effect of honey
on colonic probiotic bacteria. The growth of intestinal
Bifidobacteria
spp. was enhanced with presence of more
than lactobacilli
spp, which may be due to the honey oligosaccharides
with low degree of polymerization
(4 to 5%).
The decrease in the count of colonic probiotic bacteria
with the administration of mycotoxin and in
absence or presence
of honey may be due to the changes in the bacterial
surface during growth phase, as a result of mycotoxins
binding.
Effect of honey on colon bacterial
enzyme activities
The level of glucuronidases
is an important surrogate for
the effects of diet on the composition and activity of the
intestinal microflora.
It is involved in formation as well as
inactivation of carcinogens
in the gut lumen and may be
altered in a positive way by the presence of colonic probiotic
bacteria."
Source: Effect of dietary honey on intestinal
microflora and toxicity of mycotoxins in mice; Aly M Ezz El-Arab,
Shenouda M Girgis, Eman M Hegazy and Azzat B Abd El-Khalek; BMC
Complementary and Alternative Medicine Feb 2006
Miriam O. Iurlina, Rosalia Fritz
Departamento de Quı´mica, Bromatologı´a
"4.1. Antibacterial activity
Honeys have long been recognized for their antimicrobial
activity against bacteria, moulds and yeasts
with unique properties that render it bacteriostatic
and
bactericidal.
The high osmotic
pressure, low water
activity, low pH, low redox
potential of honey, hydrogen
peroxide and other phytochemical
factors might
contribute to the honey antimicrobial nature. Their
relative importance depend on the sensitivity of the
species and the level of additional factors in any
honey.
In this study, previous to microbial counts and
bacterial detections honeys were diluted into buffer
dilution water or broth media. This dilution effect
would lead and activation to glucose-oxidase enzyme
that generates hydrogen peroxide, which generally is
the major antibacterial factor in honey."
Source: Characterization of microorganisms
in Argentinean honeys from different sources
Miriam O. Iurlina, Rosalia Fritz Departamento de Quı´mica,
Bromatologı´a, Facultad de Ciencias Exactas y Naturales, UNMDP,
Funes 3350, C.P 7600, Mar del Plata, Provincia de Buenos Aires,
Argentina
Received 17 November 2003; received in revised form 27 February 2005;
accepted 22 March 2005; International Journal of Food Microbiology 105
(2005) 297– 304
Lying Stomach
Mawardi
“within it there is healing for people” could have several meanings:
1. Pronoun ‘it’ refers to the Qur’an i.e.
elucidations to make things clear for people (and thus heal them)
2. Pronoun ‘it’ refers to contemplation and
reflection with regards to the Honey (and the Bee) and these cognitive
thoughts have medicinal value for spiritual and psychological healing
3. Pronoun ‘it’ refers to the honey
A man came to the Prophet, peace be upon him, and mentioned the illness
of his brother complaining about his belly and the Prophet recommended:
go and give your brother a drink of honey. (After doing that) the man
returned again and complained that (the application of honey) made him
more ill. Therefore the Prophet said again: go and give your brother a
drink of honey. Again the man returned and reported that his brother
became more ill. Finally the Prophet said: go and give your brother a
drink of honey that Allah
has said the truth and your brother’s stomach has lied! As such
the man gave his brother the drink of the honey, but this time he was
rejuvenated (healed).
تفسير النكت
والعيون/
الماوردي (ت 450
هـ)
{ فيه شفاءٌ
للناس } فيه
ثلاثة أوجه:
أحدها: أن ذلك
عائد إلى
القرآن، وأن
في القرآن
شفاء للناس
أي بياناً
للناس، قاله
مجاهد.
الثاني: أن
ذلك عائد إلى
الاعتبار
بها أن فيه
هدى للناس،
قاله الضحاك.
الثالث: أن
ذلك عائد إلى
العسل، وأن
في العسل
شفاء للناس،
قاله ابن
مسعود
وقتادة. روى
قتادة قال:
جاء رجل إلى
رسول الله
صلى الله
عليه وسلم،
فذكر أن أخاه
اشتكى بطنه
فقال النبي
صلى الله
عليه وسلم: "
اذهب فاسق
أخاك عسلاً "
ثم جاء فقال:
ما زاده إلا
شدة. فقال
النبي صلى
الله عليه
وسلم " اذهب
فاسق أخاك
عسلاً ". ثم جاء
فقال له: ما
زاده إلا
شدة، فقال
النبي صلى
الله عليه
وسلم: " اذهب
فاسق أخاك
عسلاً، صدق
الله وكذب
بطن أخيك،
فسقاه فكأنه
نشط من عِقال "
Dara
Q: How can a stomach lie?
A: It is filled with food and lies that it hungers for desert! As the
pubic area lies, after being with his soulmate and yet desires and
lusts after others claiming not being satiated! As the mind lies that
it is praying and remembering Allah while
thinks of others during the
prayers!
The Prophet did not recommend that the man drink a sweet drink to heal
his stomach, the Prophet
told the man to drink from the Wahy and Ilham
(Divine Inspiration) to the Honey Bee:
Baqli
“Allah has made
the semantics of the
Haqiqat (Reality) absolutely clear to the people of Ma’refa (Divine
Gnostics) vis-à-vis the stages of ITs
Wahy (Rapid P2P
Communication) and via
the specialization and particularization of this Wahy for whomever
created
and extended ITs benevolence to and that is the meaning of the saying:
16:68.
And Ka (your, Muhammad’s) Lord inspired/commanded/taught the Honey Bee
building her home in hills, on trees, and in (people's)
habitations.
Allah has
clearly explicated the
particular semantics of ITs
Wahy (Rapid P2P Communication) for the
Honey
Bee, and other such communications with all living organisms, since
indeed
Allah has bestowed by the effusive flood of ITs Divine Deeds and the
Nur (Divine
Light) of ITs Divine Attributes (Sifat) and the mercy of ITs Dhat
(Divine
Essence) that all that which is to have soul to have soul to sustain by
(ITs
deeds, Nur
and mercy of Dhat) and become prepared (with capacity,
appetite)
for Qabul (Absorption)
of ITs Wahy (Rapid P2P Communication).
By means of this Divine
Communication of
Wahy (Rapid P2P Communication) to become cognizant
of its Divine
Artisan and
Divine Creator and to know where the place of its provision is and how
to
serve its creator in accordance to the measure of its abilities for
Ubudiyat
(Servitude)
and (observance) of the Rububiyat (Divinity),
and thus to
receive
the Ilham (Inspiration) without any intermediary agent.
Because of all the arguments above,
Allah
inspired (Ilham) all creatures that for sure these beings are the
semantics
of ITs
Divine Secrets! (Dara: by semantics it is meant that examining
these
creatures only reveals Allah’s secrets) No way could any intellect find
out about these secrets except by the Nur (Divine Light)
of the Ilham
(Inspiration) that was born from these secrets to illuminate the
realities of
all concealed objects; and the measure of the said Nur (Divine Light)
dictates the measure of the uncovering of the secrets and realities of
the
objects i.e. the more Allah had inspired the object the more our
intellect
can unlock its secrets and Allah’s secrets.
He who drinks from the Ilham
(Inspiration)
by means of the Divine Deeds for sure shall be purified, and he who
drinks
from the Ilham (Inspiration) by means of Divine Attributes (Sifat)
his/her/its birth the purest and most illuminated. Don’t you see how
the Honey Bee, from her birth, produces honey as a healing that cleans
ailments, an Ilham (Inspiration) by means of Divine Attributes (Sifat)
without any action of any deed! (Dara: Ilham by Divine
Attributes means that
the way Allah
causes an inspiration in the Honey Bee vs. Ilham
by
Divine
Deeds that means what Allah did/does/will-do causes the inspiration in
the
Honey Bee; the former much more pure and effulgent than the latter.)
”
تفسير عرائس
البيان في
حقائق
القرآن/
البقلي (ت 404 هـ)
وبيّن
سبحانه موضع
الحقيقة
لاهل
المعرفة فى
منازل وحيه
واختصاصه
مما خلق به
واكرمه بذلك
بقوله {
وَأَوْحَىٰ
رَبُّكَ
إِلَىٰ
ٱلنَّحْلِ
أَنِ
ٱتَّخِذِي
مِنَ
ٱلْجِبَالِ
بُيُوتاً
وَمِنَ
ٱلشَّجَرِ
وَمِمَّا
يَعْرِشُونَ
} صرّح ببيان
الحق موضع
خاصية وحيه
من النحل
وامثالها
مما فيه
الحياة فانه
تعالى اعطى
من فيض فعله
ونور صفته
ورحمة ذاته
كل ذى روح
روحا يعيش
بها ويكون
مستعدا
لقبول وحيه
بها ومنها
يعرف صانعه
وخالقه
ويعرف مكان
رزقه ويعبد
الخالق بما
يفعل من
عبوديته
وربوبيته
بقدر قوته فى
تلقف
الالهام منه
بلا واسطة
فهو تعالى
ألهم
الجمهور
بنفسه لانهم
موضع اسراره
لا يطلع
عليها جميع
العقلاء
وبقدر نور
الالهام
يتولد منهم
حقائق
الاشياء
الغيبية
ومراتب
الإلهام
والالهام
على مراتب
الفعل
والصفات فمن
كان مشربه من
الهام
الافعال
فيصفو ومن
كان مشربه من
الهام
الصفات
فمواليده
اصفى وانور
الا ترى الى
النحل كيف
يكون ثمرتها
عسلاً فيه
شفاء كل عليل
لان الهامه
تختص بالصفة
دون الفعل
Simply studying the inner-workings of the Honey Bee, in and of
itself,
is a cognitive form of healing for many people.
Wahy: Rapid Point-to-Point
Communication
See Also:
Earlier Research by Dr Hind Rifai
http://www.untiredwithloving.org/wahy.html
Allah has
used the verb Wahy for the Divine Communication with this
organism:
Lisanul Arab
Ibn Manzour Afriqi
Wahy: Pointing at something, writing something, sending off messages,
inspiration sent to the mind/heart (Ilham), conversational speech and
all
concealed and kept quiet. In general all that is sent to someone else.
Derivatives of Wahy could also mean speedy actions. (Dara: In our case
speedy communications of the sort above with the Honey Bee).
Harith said: Qur’an is easy
and yet its Wahy is harder (than its reading), and he meant reciting
Qur’an vs. Wahy the writing/scribing.
Note: We coin Rapid P2P (Point-to-Point)
Communication
for Wahy in English.
لسان العرب
ابن منظور
الوَحْيُ:
الإِشارة
والكتابة
والرِّسالة
والإِلْهام
والكلام
الخَفِيُّ
وكلُّ ما
أَلقيته
إِلى غيرك.
فقال الحرثُ:
القرآن
هَيِّنٌ،
الوَحْيُ
أَشدُّ منه؛
أَراد
بالقرآن
القِراءة
وبالوَحْي
الكِتابة
والخَطَّ.
وفي التنزيل
العزيز:
فأَوْحى
إِليهم أَنْ
سَبِّحوا
بُكْرَة
وعَشِيّاً؛
وقال:
فأَوْحَتْ
إِلينا
والأَنامِلُ
رُسْلُها
وقال الفراء
في قوله،
فأَوْحى
إليهم: أَي
أَشار
إِليهم، قال:
والعرب تقول
أَوْحى
ووَحَى
وأَوْمى
ووَمى بمعنى
واحد، ووَحى
يحِي ووَمى
يَمِي.
قال أَبو
إسحق: وأَصل
الوحي في
اللغة كلها
إعلام في
خَفاء،
ولذلك صار
الإِلهام
يسمى
وَحْياً؛
قال
الأَزهري:
وكذلك
الإِشارةُ
والإِيماءُ
يسمى
وَحْياً
والكتابة
تسمى وحياً.
وقال الله عز
وجل: وما كان
لِبَشر أَن
يُكَلِّمَه
الله إِلا
وَحْياً أَو
من
وراءحِجاب؛
معناه إلا
أَن يُوحيَ
إِليه
وَحْياً
فيُعْلِمَه
بما يَعْلمُ
البَشَرُ
أَنه
أَعْلَمَه،إِما
إلهاماً أَو
رؤْيا، وإما
أَن يُنزل
عليه كتاباً
كما أُنزِل
على موسى،
أَو قرآناً
يُتْلى عليه
كما
أَنْزَله
على سيدنا
محمد رسول
الله، صلى
الله عليه
وسلم، وكل
هذا إعْلامٌ
وإن اختلَفت
أَسبابُ
الإعلامِ
فيها.
يقال:
وحَيْتُ
الكتابَ
أَحِيهِ
وَحْياً أَي
كتبته فهو
مَوحِيٌّ.
قال رؤبة:
إِنْجيلُ
تَوْراةٌ
وَحى
مُنَمْنِمُهْ
أَي كتَبه
كاتِبُه.
والوَحى:
العَجَلةُ،
يقولون:
الوَحى
الوَحى،
والوَحاء
الوَحاء،
يعني
البِدارَ
البِدارَ،
والوَحاء
الوَحاء
يعني
الإِسراع،
فيمدُّونهما
ويَقْصُرونهما
إذا جمعوا
بينهما،
وتَوحَّ يا
هذا في شأْنك
أَي أَسْرِع.
ووحَّاه
تَوْحِيةً
أَي عَجَّله.
والوَحِيُّ،
على فعيل:
السَّريعُ.
يقال: مَوْتٌ
وَحِيٌّ. وفي
حديث أَبي
بكر: الوَحا
الوَحا أَي
السُّرْعةَ
السُّرعةَ،
يمدّ ويقصر.
يقال:
تَوَحَّيْتُ
تَوَحِّياً
إذا أَسرعت،
وهو منصوب
على
الإِغْراء
بفعل مضمر
Dara: In this verse the ‘Auha is
used as the past tense of the Wahy. In other words the act of
communication
took place in Qidam (Space of
all Actualities) which has the feel and
measurement of infinite past, since it is free of all potentialities
and
being definite as something already happened which is rendered as an
actuality.
Allah inspired
the Bee prior to the
Bee
even being alive or created! When the Bee became and formed
biologically,
something within the Nafs (Self)
of the Bee travels
backwards in time
into
infinite past and listens and obeys Allah’s inspirations and
afterwards
i.e. the word Thumma (Time-like Delay) the
Bee finds the vegetations
necessary for its sustenance and automatically without any effort finds
the
passageways in the meadows to and from its hive:
Haqqi
“And Wahy (Rapidly
communicated)
your Lord” O Muhammad “to
the Honey Bee”
i.e. made Ilham (Inspiration) to the heart of the Honey
Bee and taught the Honey Bee that no one else could have taught her
(the bee)
except Allah;
for the Wahy (Rapid Communication) applies to all
concealed
awareness; in other words Allah inspired every living to seek for what
benefits and avoid all that might hurt them.
16:69. Verily Ka (in your presence,
Muhammad) Za (This) Li (From
a distance)
(is) an emphasized-sign for the collective who are (continually)
thinking :
For those who have minds to know that the Honey Bee is not
doing these
amazing acts of building the hive and collecting pollen and producing
honey
in and of herself, rather all these creative manufacturing is directly
from
her Lord; and this to serve as differentiating signature, discerning
the
Honey Bee from all others, in order to established the creativity of
her
Divine Creator, the powerful, the single One, without any partners and
incommensurable .
16:69. sign for the collective who
are (continually) thinking: About this
verse Kashifi said: The amazing industrious behavior of the Honey
cannot,
for even a single moment, be unless by the Ilham (Divine Inspiration).
Honey Bee
eats the bitter fruits and manufactures sweet honey and never eats from
what
is not pure; and no matter how much the rest of the creation might
attempt
can never make the polygonal hives that this Bee can make; and as there
is
healing within her honey for the ailing bodies, there is much healing
within
pondering upon her affairs, for the ailing ignorant heart!
This verse is about the Divine Will
in infinitely Qidam (Space of
all
actualities) that made these animals do myriad of activities and
attributes
and nothing from their own instincts or abilities.
And indeed Allah in
particular made
the Honey Bees,
distinguished from the
rest of the animals, to resemble the human beings, and in particular
those in
Suluk (Voyage),
that like them as they were relocated to take the
mountains for home, for solitude from the rest of the creation to
devote
to Allah and cut off from the rest. As was the situation with the
Prophet
peace be upon him, when he used to seek solitude within the cave of
Hira.
تفسير روح
البيان في
تفسير
القرآن/
اسماعيل حقي
(ت 1127 هـ)
{ واوحى ربك } يا
محمد { الى
النحل } هو
ذباب العسل
وزنبوره اى
الهمها وقذف
فى قلوبها
وعلمها بوجه
لا يعلمه الا
هو مثل قوله {
بان ربك اوحى
لها } والوحى
يقع على كل
تنبيه خفى
والله تعالى
ألهم كل
حيوان ان
يلتمس
منافعه
ويجتنب
مضاره
{ ان اتخذى }
لنفسك اى بان
اتخذى فان
مصدرية
وصيغة
التأنيث لان
النحل يذكر
ويؤنث
{ ان فى ذلك } اى
فى امر نحل
العسل { لآية }
حجة ظاهرة
دالة على
القدرة
الربانية {
لقوم
يتفكرون } اى
للذين
تفكروا
فعلموا ان
النحلة على
صغر جسمها
وضعف خلقتها
لا تهتدى
لصنعة العسل
بنفسها فان
ذلك بصانع
صنعها خالف
بينها وبين
غيرها من
الحشرات
الطائرة
فاستدل بذلك
على خالق
واحد قادر لا
شريك له ولا
شبيه. قال
الكاشفى {
لقوم
يتفكرون } [مر
كروهى را كه
تفكر كنند
داراختصاص
بصنايع
دقيقه وامور
رقيقه وهر
آينه اينها
بوجود نكيرد
الااز الهام
توانايى
ودانايى كه
جندين حكمت
درجانورى
ضعيف وديعت
نهد انقيادى
دارند كه
ازراه فرمان
منحرف نشوند
امانتى كه
ميؤه تلخ
خورند وعسل
شيرين
بازهند ورعى
كه جز باك وبا
كيزه نخورند
طاعتى كه
هركز خلاف
فرمان نكنند
تمكنى كه
فرسنكها
بروندوباز
با وطن خود
رجوع نمايند
طهارتى كه
هركز
برقازورات
ننشينند
وازان
نخورند
وصناعتى كه
اكر همه
بنايان عالم
جميع شوند
همجو خانهاى
مسدس ايشان
نتوانند
ساخت بس
همجنانجه
ازعسل ايشان
شفاى الم
ظاهر حاصل
شود ازتفكر
احوال ايشان
شفاء مرض
باطن كه
جهلست دست
دهد]
قال فى
التأويلات
النجمية فى
الآية اشارة
الى ان تصرف
كل حيوان فى
الاشياء مع
كثرتها
واختلاف
انواعها
انما هو
بتعريف الله
تعالى اياه
والهامه على
قانون حكمته
وارادته
القديمة لا
من طبعه
وهواه.وانما
خص النحل
بالوحى وهو
الالهام
والرشد من
بين سائر
الحيونات
لانها اشبه
شئ بالانسان
لا سيما باهل
السلوك فان
من دأبهم
وهجيراهم ان
يتخذوا من
الجبال
بيوتا
اعتزالا عن
الخلق
وتبتلا الى
الله تعالى
كما كان حال
النبى صلى
الله عليه
وسلم حيث كان
يتحنث الى
حراء اسبوعا
واسبوعين
وشهرا
Honey Bee: A Salik’s (Spiritual
Traveler’s) Template
See Also: http://www.untiredwithloving.org/ali_hekam_1.html
Ibn Ajiba
There is healing within the honey since the Honey Bee grazes
over all
vegetation
and yet only takes very particular benefits from them. And as such is
the
perfected Arif (Divine Cognoscente) takes a share (of cognizance) from
every
object and cognizes Allah within
all things. And because of this
status,
there is within the Arif/Honey-Bee healing for the hearts, for anyone
who
accompanies him, with sincerity and Mahab-bat (Divine
Love), healings
from
Allah for him and whomsoever sees him, and life for him from Allah.
It has been said about the Arif (Divine Cognoscente) that he takes a
portion
of cognizance from all objects and yet nothing is able to reduce his
knowledge, all impurities become pure by him and nothing can soil him,
he has
a single purpose away from all else and yet nothing can distract him
from
Al-Wahid (The One, Allah) for one
bit…
Abu Bakr Warraq said: Once the Honey Bee follows
the Divine
Commandments, and
thus voyage towards what she was ordered to, Allah makes her
secretions
a
healing for the people. And as such is the believer: Once he follows
the
Divine Commandments, and preserves his Sirr (Divine
Observatory), and
receptively faces his Divine Close Friend and Supporter (Allah), Allah
makes
his sighting his speech and his companionship as healing for the
people, and
those behold him take heed and those listen to his words are admonished
and
those who are in his company find good fortune and happiness.
تفسير
البحر
المديد في
تفسير
القرآن
المجيد/ ابن
عجيبة (ت 1224 هـ)
يقول
الحقّ جلّ
جلاله: {
وأوْحَى ربك
إلى النحل } أي:
ألهمها،
وقذف في
قلوبها ذلك.
والوحي على
ثلاثة أقسام:
وحْيُ
إلهام،
ووحيُ منام
ووحْيُ
أحكام. وقال
الراغب: أصل
الوحي:
الإشارة
السريعة،
إما
بالكلام؛
رمزًا، وإما
بصوت مجرد عن
التركيب، أو
بإشارة ببعض
الجوارح،
والكناية.
ويقال
للكلمة
الإلهية
التي تُلقى
إلى
الأنبياء:
وحي، وذلك
أضْرُبٌ؛
إما برسول
مشاهَد،
وإما بسماع
كلام من غير
معاينة،
كسماع موسى
كلام الله،
وإما
بإلقاءٍ في
الروع،
{ ومما
يَعرِشُون }
أي: يهيئون،
أو يبنون لك
الناس من
الأماكن،
وإلا لم تأو
إليها.
وذكرها بحرف
التبعيض؛
لأنها لا
تُبنى في كل
جبل، وكل
شجر، وكل ما
يعرش؛ من
كرْم أو سقف،
ولا في كل
مكان منها.
وإنما سمي ما
تبنيه،
لتتعسل فيه،
بيتًا؛
تشبيهًا
ببناء
الإنسان؛
لما فيه من
حسن الصنعة
وصحة
القسْمة،
التي لا يقوى
عليها
حُذَّاق
المهندسين
إلا بآلات
وأنظار
دقيقة. ولعل
ذكره:
للتنبيه على
ذلك. قاله
البيضاوي.
قلت: وليس
للنحل فعل في
الحقيقة،
وإنما هو صنع
العليم
الحكيم في
مظاهر
النحل.
الإشارة:
إنما كان
العسل فيه
شفاء للناس؛
لأن النحل
ترعى من جميع
العشب،
فتأخذ خواص
منافعها.
وكذلك
العارف
الكامل يأخذ
النصيب من كل
شيء، ويعرف
الله في كل
شيء، فإذا
كان بهذه
المنزلة،
كان فيه شفاء
للقلوب، كل
من صحبه،
بصدق ومحبة،
شفاه الله،
وكل من رآه،
بتعظيم
وصدق، أحياه
الله. وقد
قالوا في صفة
العارف: هو
الذي يأخذ
النصيب من كل
شيء، ولا
يأخذ النصيب
منه شيئًا،
يصفو به كدر
كل شيء، ولا
يكدر صفوه
شيء، قد شغله
واحد عن كل
شيء، ولم
يشغله عن
الواحد شيء...
إلى غير ذلك
من نعوته.
وقال
الورتجبي:
قال أبو بكر
الوراق:
النحلة
لَمَّا تبعت
الأمر،
وسلكت
سبيلها على
ما أمرت به،
جعل لعابها
شفاء للناس،
كذلك
المؤمن، إذا
اتبع الأمر،
وحفظ السر،
وأقبل على
مولاه، جعل
رؤيته
وكلامه
ومجالسته
شفاء للخلق،
ومن نظر إليه
اعتبر، ومن
سمع كلامه
اتعظ، ومن
جالسه سعد.
Zululan
Ibn Kathir
"16:69. And do enter-to-travel the easy-paths of Ki (your, female) Lord
Zululan (obediently/compliantly): Zululan means obediently, a Hala
(State
of
heart/mind) for the Salik (Traveler)."
Dara: The Murids (Seekers of the Divine) are to be in the continual
states of the voyage. Nothing here is to be attached too and no excuse
must allow for halting or exiting from this voyage. As there is no way
to make the Honey Bee from her foraging voyage and the final product of
honey, similarly the Murids should be unstoppable and must continue
with their voyage until their honey exits from within(s), while still
alive or after their death.
تفسير
تفسير
القرآن
الكريم/ ابن
كثير (ت 774 هـ)
وقال
قتادة وعبد
الرحمن بن
زيد بن أسلم: {
فَٱسْلُكِى
سُبُلَ
رَبِّكِ
ذُلُلاً } أي:
مطيعة،
فجعلاه
حالاً من
السالكة،
Mawardi
Zululan has four meanings:
1. Subjugated to others’ will (Translation?)
2. Obedient (willingly)
3. The passage of her journey can never be made
rugged (always voyages with ease)
4. Honey
Bee is a social animal and always follows
her companions (other bees or humans)
تفسير النكت
والعيون/
الماوردي (ت 450
هـ)
{ ذللاً } فيه
أربعة أوجه:
أحدها:
مذللة، قاله
أبو جعفر
الطبري.
الثاني:
مطيعة، قاله
قتادة.
الثالث: أي لا
يتوعر عليها
مكان تسلكه،
قاله مجاهد.
الرابع: أن
الذلل من
صفات النحل
وأنها تنقاد
وتذهب حيث
شاء صاحبها
لأنها تتبع
أصحابها حيث
ذهبوا، قاله
ابن زيد.
Ibn Al-Jauzi
Zululan means subjugated and humbled to the will of human beings.
Dara: There are businesses that transport entire Honey Bee hives with
thousands of Bees across the USA and pollinate crops
and produce much
honey!
And yet the same Bees might go wild and kill a human being with ease as
many
Africanized Bees
do so.
تفسير زاد
المسير في
علم التفسير/
ابن الجوزي (ت 597
هـ)
والثاني:
أنها النحل،
فالمعنى:
إِنك
مُذَلَّلَةً
بالتسخير
لبني آدم،
وهذا وقول
قتادة،
واختيار ابن
قتيبة.
Note: Some people believe that the purpose of
the Honey Bee is pollination. It should be noted
that there are 200,000 animals that pollinate the vegetation on planet
earth and Honey Bee is one of them and Honey
Bee is used by man to pollinate only a few plants. It should also be
noted that Honey Bee has not been indigenous to North America i.e.
it is a man made migration and this pollinator is fairly new here. That
is why the verse does not mention the Honey Bee as a pollinator and
moreover the word Zulalan means that Honey Bee is subjugated to the
human will to travel with him and pollinate newer grounds.
The Prophet peace be upon him has made the Honey Bee as the sample
persona of a Mu’min (Believer) i.e. Eats from the goodness of this
earth and only produce and leaves behind goodness, as does Honey Bee
who leaves behind honey one of the best products on this earth; sits on
the stem of the plants and yet does not break them and damages nothing
i.e. the believer no matter what endeavor he takes part in never
damages any natural resources or communities.
Imam Manawi
“(This Hadith means) The Honey Bee does not eat—whether the tasty or
the bitter—for enjoyment, since she is under the complete control of
the Divine Management (‘Amr). Similarly the believer does not eat
except the good and does not eat whatever he can grab but what is made
Halal (Lawful) by Allah
for him. “
فيض
القدير، شرح الجامع الصغير، الإصدار 2.15 - للإمامِ المناوي
الجزء الخامس >> [ص 403] حرف الميم
8153 - (مثل المؤمن مثل النحلة) بحاء
مهملة كما بينه العسكري (إن أكلت أكلت طيباً وإن وضعت وضعت طيباً وإن وقعت
على عود نخر لم تكسره) لضعفها (ومثل المؤمن مثل سبيكة الذهب إن نفخت عليها
احمرت وإن وزنت لم تنقص) وقد مر أنه إذا أطلق المؤمن غالباً أنه يعني به
المؤمن الذي تكاملت فيه خصال الخير باطناً وأخلاق الإسلام ظاهراً فشبه
المؤمن بذبابة العسل لقلة مؤنتها وكثرة نفعها كما قيل إن قعدت على عش لم
تكسره وإن وردت على ماء لم تكدره وقال علي: كونوا في الدنيا كالنحلة كل
الطير يستضعفها وما علموا ما ببطنها من النفع والشفاء. ومعنى إن أكلت إلخ:
أي أنها لا تأكل بمرادها وما
يلذ لها بل تأكل بأمر مسخرها في قوله {كلي من
كل الثمرات} حلوها
ومرها لا تتعداه إلى غيره من غير تخليط فلذلك طاب وصفها
لذة وحلاوة وشفاء فكذا المؤمن لا يأكل إلا طيباً وهو الذي حلى بإذن ربه لا
بهوى نفسه فلذلك لا يصدر من باطنه وظاهره إلا طيب الأفعال وذكي الأخلاق
وصالح الأعمال فلا يطمح في صلاح الأعمال إلا بعد طيب الغذاء وبقدر صفاء
حله تنمو أعماله وتذكو.
(هب) وكذا أحمد كلاهما (عن ابن عمرو) بن
العاص قال الهيثمي: رجاله رجال الصحيح غير أبي سبرة وقد وث
تفسير
الدر
المنثور في
التفسير
بالمأثور/
السيوطي (ت 911
هـ)
وأخرج
الحاكم
وصححه، عن
عبد الله بن
عمرو قال: قال
رسول الله
صلى الله
عليه وسلم: " إن
الله لا يحب
الفاحش ولا
المتفحش
وسوء الجوار
وقطيعة
الرحم، ثم
قال: إنما مثل
المؤمن كمثل
النحلة رتعت
فأكلت طيباً
ثم سقطت فلم
تؤذ ولم
تكسر ".
Imam Ali continues with the teachings of the Prophet:
“Be amongst the people like unto the bee amongst the birds; while the
bee is incomparable to the birds and they look down upon it, had they
known the blessing within the bee’s belly they would not have
considered it lowly; Mingle amongst the people with your conversations
and your bodies, but separate them from your deeds and your
heart. For truly, to a man belongs what he has gained and in the
Day of Judgment he shall be with whom he loved!”
مختصر
تاريخ دمشق ابن منظور
وعن
علي قال: كونوا في الناس كالنحلة في الطير، إنه ليس في الطير شيء إلا وهو
يستضعفها، ولو يعلم الطير ما في أجوافها من البركة لم يفعلوا ذلك بها،
خالطوا الناس بألسنتكم وأجسادكم، وزايلوهم بأعمالكم وقلوبكم فإن للمرء ما
اكتسب، وهو يوم القيامة مع من أحبّ.
Rhapsody
Za-Li-Ka
Za
Lisanul Arab
Ibn Manzour Afriqi
“Abu Al-Haitham said: Za is the identifier for whatever is pointed at
i.e. it is seen by the speaker. (Dara: within the Line of sight of the
speaker, whether near or far) Za is a single alphabet identifier and it
is Mubham (Unassigned, Unreferenced) it is not understood unless it is
explicated by what comes after: Za (This) man. The Fatha (‘a’) sound of
Za is for the male-target and Kasra (‘ee’ sound) of Zi for the
female-target e.g. Za your brother or Zi your sister. For the
male-target case, an Alif (First Alphabet) is added to Z so it became
Za.“
Dara: For the modern English reader, Za and Zi are to be understood as
vectors pointing from the speaker to the target, taking into account
the gender of the target.
لسان العرب
ابن منظور
وقال أَبو
الهيثم: ذا
اسمُ كلِّ
مُشارٍ إليه
مُعايَنٍ
يراه
المتكلم
والمخاطب،
قال: والاسم
فيها الذال
وحدها
مفتوحة،
وقالوا
الذال وحدها
هي الاسم
المشار
إليه، وهو
اسم مبهم لا
يُعرَف ما هو
حتى
يُفَسِّر ما
بعده كقولك
ذا
الرَّجلُ،
ذا الفرَسُ،
فهذا تفسير
ذا ونَصْبُه
ورفعه وخفصه
سواء، قال:
وجعلوا فتحة
الذال فرقاً
بين التذكير
والتأْنيث
كما قالوا ذا
أَخوك،
وقالوا ذي
أُخْتُك
فكسروا
الذال في
الأُنثى
وزادوا مع
فتحة الذال
في المذكر
أَلفاً ومع
كسرتها
للأُنثى ياء
كما قالوا
أَنْتَ
وأَنْتِ. قال
الأَصمعي:
والعرب تقول
لا
أُكَلِّمُك
في ذي السنة
وفي هَذِي
السنة، ولا
يقال في ذا
السَّنةِ،
وهو خطأٌ،
إِنما يقال
في هذه
السَّنةِ؛
وفي هذي
السنة وفي ذي
السَّنَة،
وكذلك لا
يقال
ادْخُلْ ذا
الدارَ ولا
الْبَسْ ذا
الجُبَّة،
وإنما
الصواب
ادْخُل ذي
الدارَ
والْبَس ذي
الجُبَّةَ،
ولا يكون ذا
إلا للمذكر.
يقال: هذه
الدارُ وذي
المرأَةُ.
ويقال: دَخلت
تِلْكَ
الدَّار
وتِيكَ
الدَّار،
ولا يقال
ذِيك
الدَّارَ،
وليس في كلام
العرب ذِيك
البَتَّةَ،
والعامَّة
تُخْطِئ فيه
فتقول كيف
ذِيك
المرأَةُ?
والصواب كيف
تِيكَ
المرأَةُ?
قال الجوهري:
ذا اسم يشار
به إِلى
المذكر، وذي
بكسر الذال
للمؤنث،
تقول: ذي
أَمَةُ
اللهِ،
Li
‘Ukbari
Li (‘L’ sound) is added to the
Za-Li-Ka in order to indicate the far-ness of the target. It is said:
Li is the Badal (Replacement, Exchange) for Ha (Single letter for Ahoy
or Hey), don’t you see you say in Arabic Ha-Za-Ka (Hey! This for you to
pay attention to) yet Ha-Za-Li-Ka is grammatically not permissible (due
to redundancy).
التبيان في إعراب القرآن
العكبري
و أما اللامُ فحرفٌ زيد ليدلَّ على بُعدِ المشار إليه
و قيل هي بدلٌ من ها ألا تراك تقول هذا و هذاك و لا يجوز هذلك
Farra’ (The Commander of the Grammarians)
Haven’t you seen when you say
‘Someone came forward’ then the listener of your words say in response
‘indeed Za-Li-Ka (This in your presence) has reached us’ or ‘indeed
Ha-Za (Hey! You! this) has reached us’. Here Ha-Za applies correctly
since its target is close by and can be pointed at and Za-Li-Ka the
other way around for the one who is not present. (Dara: From the
footnotes it can be understood that when the target is afar or cannot
be seen then Za-Li-Ka is used, remember that Za in such cases is really
a mental pointer or pointer made from knowledge or other immaterial
entities)
معاني القرآن
الفراء
الا ترى أنك تقول قد قدم فلان فيقول السامع قد بلغنا ذلك و قد بلغنا هذا
الخبر فصلحت فيه هذا لأنه قد قرب من جوابه فصار كالحاضر الذى
تشير إليه و صلحت فيه ذلك لانقضائه و المنقضى كالغائب
Al-Anbari
The Kufah grammarians considered
that Za as a single alphabet is the identifier (for pointing at a
target) but Alif was added to the Za to strengthen it and then Lam (‘L’
sound) was added—so it became Za-a-l) as hey! or ahoy! To attract the
attention of the listener and for that reason it is not permissible to
say Ha-Za-Li-Ka as it is allowed to say Ha-Za-Ka
البيان في إعراب غريب القرآن
الأنباري
و ذهب الكوفيُّون إلى أن الاسم هو الذّالُ وحدها و
زيدتِ الالفُ تكثيراً للكلمةِ و
تقويةً لها
و اللام في ذلك التنبيه بمنزله ها في هذا و لهذا لا يجوز أن يقال ها ذلك
كما يجوز ها ذاك
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 about 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
This verse is a conversation taking
place between Allah
and Nur-Muhammadi
(Muhammad’ Light), in the other universe, not here where we are or his
biological body was! Here the Prophet peace be upon him is in complete
Maqam (Stationary
State of the Heart) of Insan-Kamil (Perfected Eye),
wherein this Divine Eye is looking from the Azal (Sempiternity) to here:
1. Za, a pointer
making Isharat (Point) like
a vector from the other universe to here, so the Insan-Kamil
which is the Maqam of the Prophet can look along its vector
2. Li, gives
measure of length to the said vector of Za and of course that length is
infinite
3. Ka, is the
residual presence of Muhammad’s personalized Persona, part lingering
here while he was alive, part lingering there in Azal (Sempiternity)
and part lingering here after his biological cessation. See: http://www.untiredwithloving.org/jacob_mirror.html#ka_presence
A rough translation would be: Ahoy
biological living Muhammad—then the Prophet snaps into the state of the
Insan-Kamil (Perfected
Eye) looks from the other universe into here along the vector of
Za—Li (That Honey Bee on a flower far away on earth) serves as a guide
of a Divine Sign for your followers, the collective of the thinkers!
Therefore Alif is necessary for the upholding of the Insan-Kamil (Perfected Eye)
and the up-keeping of the biological Muhammad, so he is able to stare
from the other universe into here without intermittence or defect. In
absence of such Alif then the Prophet’s biological concrescence could
not have endured the state of the Insan-Kamil, would have failed to
glance from there to here, and after his death his followers could not
have glanced from there to here either! Alif is necessary for the
subsistence of Za as a vector pointing from the other universe to
here.
Note: Though the Prophet’s biology has ceased,
yet there is a residual attribute of the Za-Li-Ka in place for all
humanity to snatch a glance, from there to here, once in a while for
few fortunate souls.
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
Collective of Thinkers
16:69. Verily Ka (in your
presence, Muhammad) Za (This) Li (From a distance) (is) an
emphasized-sign for the collective who are (continually) thinking:
In order to capture the true state
of the Insan-Kamil (Perfected Eye),
to glance from the other universe to here, to see through the Prophetic
Eye of the last of the messengers of Allah, two
entities are required:
1. Continuous
thinking, reasoning, investigation, researching, questioning,
observation and doubting one’s personal accumulated knowledge
2. Maintenance of
a continuum, a collective of all such intellects, dead or alive, in
this realm or others
The Honey Bee feeds/heals the minds
of these thinkers, no matter where in the continuum of the intellects
they are buoy, living or dead or unborn…
Coda
Where Allah places the Divine Gifts
Qushairi
“The Divine Tradition goes
like this: Allah
conceals every extraordinary entity within an
insignificant object e.g. silk within a worm the weakest of all
animals, honey within an insect the weakest of all birds, pearl within
the sea-shells the most estranged animal in the sea; and again as such
deposited gold and silver and turquoise within the rocks! Similarly
Allah endowed and deposited Ma’rifa (Divine Gnosis) for ITself
and
Mahab-bat (Divine
Love) for ITself within the seemingly insignificant
heart of the believers and some of them rebel and some of them might
err…”
تفسير لطائف الإشارات / القشيري
(ت 465 هـ) مصنف و مدقق
{ وَأَوْحَىٰ رَبُّكَ إِلَىٰ ٱلنَّحْلِ
أَنِ ٱتَّخِذِي مِنَ ٱلْجِبَالِ بُيُوتاً وَمِنَ ٱلشَّجَرِ وَمِمَّا
يَعْرِشُونَ } * { ثُمَّ كُلِي مِن كُلِّ ٱلثَّمَرَاتِ فَٱسْلُكِي سُبُلَ
رَبِّكِ ذُلُلاً يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ
فِيهِ شِفَآءٌ لِلنَّاسِ إِنَّ فِي ذٰلِكَ لآيَةً لِّقَوْمٍ
يَتَفَكَّرُونَ }
ويقال إن الله - سبحانه - أجرى سُنَّتَه
أَنْ يُخْفِيَ كلَّ شيء عزيز في شيءٍ حقير؛ فجعل الإبْرَيَسْمَ في الدود
وهو اضعف الحيوانات وجعل العسل في النحل وهو أضعف الطيور، وجعل الدُّرَّ
في الصدف وهو أوحش حيوان من حيوانات البحر، وكذلك أودع الذهب والفضة
والفيروزج في الحجر...كذلك أودع المعرفة به والمحبة له في قلوب المؤمنين
وفيهم من يعصي وفيهم من يخطئ
Is within this bee that buzzes around your yard any Divine Secrets? No!
Then look closer through the Prophetic Eyes:
“From some of your Dhikr (
Remembrance)
about the Jalāl (Momentous
Glory) of
Allah
be it Tasbih (
Glorification)
or Tahlil (
Exultation)
or
Tahmid (
Praise)
circle around the ‘Arsh (
Divine
Throne) buzzing like
the buzzing of the bees, recalling their companions (Al-Dhakir, the
Rememberer ). Doesn’t each one of you love to have someone that would
not cease remembering him?”
وروى ابن ماجه، عن أبي بشر بكر بن خلف
قال: حدثني يحيى بن سعيد، عن موسى بن أبي عيسى الطحان، عن عون بن عبد
الله، عن أبيه أو عن أخيه عن النعمان بن بشير رضي الله تعالى عنه، أن
النبي صلى الله عليه وسلم قال: "إن مما تذكرون من جلال الله التسبيح
والتهليل والتحميد، ينعطفن حول العرش لهن دوي كدوي النحل، تذكر بصاحبها.
أما يحب أحدكم أن يكون له أو لا يزال له من يذكر به"؟ ورواه الحاكم، وقال:
صحيح على شرط مسلم.
©2008-2002,
Dara
O Shayda