رسالة في لغة أبي علي بن سينا
لسان العرب
القضاء و القدر
Ibn Sina’s Terminologies
The Language of the Arab
Al-Qadhā (Primordial Decision, Decree) & Al-Qadar (Immutable
Destiny, Fate)
Discussion Join
See Also:
http://www.untiredwithloving.org/prehension.html
http://www.untiredwithloving.org/satr.html
http://www.untiredwithloving.org/harf_lam.html
http://www.untiredwithloving.org/ibnsina_ish_nafs.html
http://www.untiredwithloving.org/sina_ish_div_4_27.html
http://www.untiredwithloving.org/sina112.html
Content
Apercu
Note: There are two books called Lisanul Arab
(The Language of the Arab). Primary one is a dictionary of Arabic
language by Ibn Manzour Afriqi and the other is this treatise of Ibn
Sina again called Lisanul Arab. So I have redundantly mentioned the
names of the authors so there would be no confusions.
Al-Qadhā (Primordial Decision, Decree)
& Al-Qadar (Immutable Destiny, Fate)
"Allah’s
Qadha is Allah’s Awwal (Primordial) Hukm (Decision), the Wahid
(1 with no 2 or alike) that encloses every Shai’ (Object) and every
object branches out of it (Qadha), coupled with the passage of time.
And Allah’s
Qadar (Immutable Destiny) is the ordering/sequencing of the
effusive emanation of 'Ashia’ (Objects) out of that Qadha (Primordial
Decision), one Shai’ (Object) after another Shai’ (Object), as Allah
said: "And We did not send it down except with the 'given'
pre-determined Qadar (Immutable Measure, Destiny)."
رسالة في لغة أبي علي بن سينا
لسان العرب
القضاء و القدر
قضاءُ الله هو حكمُهُ الاوَّلُ الواحدُ
الذي يشتملُ على كلِّ شىءٍ يتفرَّعُ عنه كلُّ شىءٍ على مَمَرِّ الدَّهر
و قدرُهُ ترتيبُهُ اِنبِعاثَ الاشياءِ
عن ذلك القضاء الاوَّل شيئاً بعد شيءٍ كما قال :و ما نُنَزِّلَهُ الا
بقدرٍ معلوم
Dara
Qadha is the Primordial Decision dealing with the objectification and
attributes of an object in this world. It is non-cognitive and free
from the intervention of any intellect. Any decision we make is
nothing but an image/reflection of this singleton Primordial Decision
in Qidam.
The term Awwal (Primordial) is related to the term Qidam.
Lisanul Arab
Ibn Manzour Afriqi
“It was stated that: Al-Wahid is what cannot be divided into parts and
cannot be duplicated, and nothing is similar to it. Only Allah the
Almighty possesses those two characteristics “
Definition: Wahid is something that the number ‘1’ can
be applied to it, yet there is no ‘2’ applicable to, does not
decompose, cannot be divided into portions and has no facsimiles
similar to it.
لسان العرب ابن منظور
قال أَبو منصور وغيره: الفرق بينهما أَن الأَحد بني لنفي ما يذكر
معه من العدد، تقول ما جاءَني أَحد، والواحد اسم بني لِمُفْتَتَح العدد،
تقول جاءني واحد من الناس، ولا تقول جاءني أَحد؛ فالواحد منفرد بالذات في
عدم المثل والنظير، والأَحد منفرد بالمعنى؛ وقيل: الواحد هو الذي لا يتجزأُ ولا
يثنى ولا يقبل الانقسام ولا نظير له ولا مثل ولا يجمع هذين الوصفين إِلا
الله عز وجل؛ وقال ابن الأَثير: في أَسماء الله تعالى الواحد، قال:
هو الفرد الذي لم يزل وحده ولم يكن معه آخر؛ قال الأَزهري: وأَما اسم الله
عز وجل أَحد فإِنه لا يوصف شيء بالأَحدية غيره؛ لا يقال: رجل أَحَد ولا
درهم أَحَد كما يقال رجل وحَدٌ أَي فرد لأَن أَحداً صفة من صفات الله عز
وجل التي استخلصها لنفسه ولا يشركه فيها شيء؛ وليس كقولك الله واحد وهذا
شيء واحد؛ ولا يقال شيء أَحد وإِن كان بعض اللغويين قال: إِن الأَصل في
الأَحَد وحَد؛
Ibn Sina’s phrase above: ‘that encloses every Shai’ (Object)’ has two
important aspects:
1. Enclose: A process by which an object can be
thought of trapped within a closed boundary. These enclosures could
be intellectual, physical, geometrical/mathematical, biological, actual
or
probable. Qadha (Primordial Decision) generates a ‘bounding box’ around
the subject of the Primordial Decision. This bounding-box allows for
this object to have the concept of ‘1’ as in ‘that one’, but a unique
‘1’ that has no second i.e. the object does not confuse itself with any
other of its own kind or others.
2. Shai’: An object that can be enclosed within some
boundary as was mentioned in 1. And this definition is obtained from
Al-Kursi verse: [2:255]" Nor shall they encompass any Shai’ (Object) of
Hu’s (ITs,
His) knowledge except as Hu (IT, He) had willed." The same
word Shai’ was used, as something that can be surrounded or limited by
a boundary, in this case mental/intellectual. Note that the ‘had willed’ is in
the past i.e. the Decision is primordial in Qidam.
وَلَا يُحِيطُونَ
بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ
Note: This bounding-box may not apply for other
entities viewing the object i.e. primarily this bounding-box is for the
object (internally) in and of itself.
Lane Dictionary
“Inba'atha ‘an shai': the thing became impelled or propelled; or went
swiftly or quickly as though impelled; thus you say about water: it
poured forth or out as though impelled.”
Futuhat (Ibn Arabi)
“… like the emanation (Inba’ath) of smoke from a fire…”
الفتوحات
المكية محيي الدين ابن عربي
مثل انبعاث الدخان من تلك النارية
The emanation of the Shai’ (Object) from the Qadha (Primordial
Decision) is effusive i.e. similar to the release of the liquid/gas
currents from a container.
After carefully reading the Arabic of Ibn Sina, I got the impression
that
his concept of emanation or release of the objects into this world was
current-like! Objects just don’t appear suddenly; there is a process
to their appearance and this process can be best visualized as a
current. I then remembered that such a concept is quite similar to
the Probability
Currents of Quantum Mechanics. Therefore after thought
experimenting with Ibn Sina’s object currents and Quantum Mechanics’
Probability
Currents, a unified visualization was in view.
Assuming the above said argument:
Definition: The Qadar (Immutable Measure, Destiny) is
viewed as the space of all Probability
Currents.
Equipped with the above concepts and definitions let’s rephrase what
Ibn Sina said:
Allah’s
Primordial non-cognitive Decision (Qadha) envelops every
object, individually wrapped into a singleton ‘1’ that has no two or
similars, branched out of this Primordial Decision coupled with the
passage of time. The perpetual emanation out of the Primordial Decision
into this world, takes the shape of currents, gushing out one after the
other.
Q: Why Probability
Currents?
A: What we call a particle is
in the deep past, i.e. in Qidam as an
actuality. However it is a
current
of future-potentialities within this transient spatial world of ours.
In microscopic scales we cannot talk about the particle being at
certain place in the timespace but we can talk about its flux through
volumes of timespace and this flux we visualize as currents or the
Probability
Currents.
Self: A Bounding-Box, A Capsule
Qadha (Primordial Decision) generates a ‘bounding box’ around
the subject of the Primordial Decision. This bounding-box allows for
this object to have the concept of ‘1’ as in ‘that one’, but a unique
‘1’ that has no second i.e. the object does not confuse itself with any
other of its own kind or others.
This bounding-box is the very foundation of the Self!
Note: This bounding-box may not always apply for
other ‘external’ entities viewing the object i.e. primarily this
bounding-box is for the object (internally) in and of itself.
Example, a proton stays a proton until some external force influences
it e.g. decay or high energy field, the process of proton remaining a
proton, is what we call the bounding-box. Without this bounding-box,
there is no process for the object to know and to stay the same thing
for a long enough period of time.
Oddly we realize that this bounding-box serves as a static ‘memory’ of
some
kind! It allows the object to be ‘1’ of something. Without this
bounding-box, the object would be confused sometimes it is an electron
and sometimes it is a proton.
Ibn Sina
“And indeed all the holy books have spoken about the veracity of the
Qadha
(Primordial Decision) and Qadar (Immutable Destiny), and all devoted
persons have spoken in compliance with it. Although the prohibition
from investigation and cognizance of the qualities and quantities of
Qadha and Qadar has been universal for all religions without exception
since it has been Allah’s
Divine Secret for Hu’s (ITs, His)
creation to monopolize the Qadha and Qadar for Hu’s (ITs, His)
own Divine Knowledge. No one knows about this Qadha and Qadar except Hu
(IT, He) and those specifically selected members of Hu’s (ITs,
His) creation.
رسالة
في لغة أبي علي بن سينا
لسان العرب
القضاء و القدر
و قد نَطُقت الكتبُ الالهيةُ المقدَّسةُ
كلُّها بتصديقِ القضاءِ و القدَرِ و جميعُ اهلِ التمسُّك قالو به
و انَّ كان النَّهىُ عن تجسسِهِ و
تعَرُّفِ كيفيتهِ و كميتيِهِ شاملاً لاهلِ الاديان كافَّةً اذ كانَ سِرُّ
الله تعالى في خليقَتِهِ انَّما هو يستبِدُّ هو تعالى بمعرفتِهِ
فلا يَعْلَمهُ الا هو و الّا من
اَختَّصُهُ من خَلقِهِ به
Ibn Sina
However those clueless people who desire to drag along religions to
adhere to their own intellects, which did not become capable of
reflection, or of reaching certainty, did not benefit anyone nor did
they themsleves glean any benefits and were not sustained in a growth
that would allow them to conceptualize of such matters; those people
believe that acknowledging
the Qadar (Immutable Destiny) is tantamount to atttributing wrongdoings
to the Lord Most High. Therefore those people would rather go to any
extents to search for causality elsewhere according to the whims of
their Selves (denying the ultimate primacy of the Primordial Decision).
رسالة في لغة أبي علي بن سينا
لسان العرب
القضاء و القدر
و اما
المُنشَحِطونَ الذين يَهْوَوْنَ اَن يَجُرُّوا الدياناتَ إلى مُلازَمَةِ
عقولهم المخْدَجَةِ التى لم تَفْطَنْ و لم تَتَيَقَّنْ و لم تُفْدو لم
تَستَفِد و لم تُرَبَّ
لِمِثلِ ذلك فانَّهم يحسَبونَ أنَّ في
الاقْرارِ بالقدرِ تَجْويرَ الرَّبِ التعالى ثم لا ينفَكُّونَ عن القولِ
بالدَّواعي و الصوارف و ايجابها ارادات للانفُس المتَّصِلة ايجابها بايجاب
الاعمال
Ibn Sina
When the arguments and claims are attributed to their origins (i.e. the
Qadha
& Qadar), and related to their beginnings, their causality having
been fully
researched, and the states/circumstances of their foundations fully
explored, one sees that they do not cease to glide upwards towards the
causations that the Creator
of the Creation made antecedent to them i.e. Qadha & Qadar. The
Possessor of the Primordial Planning organized them and the One to Hu
(IT, He)
belong the creation and the command illuminated them; and it
is ceaselessly that Hu
(IT, He) indeed knows the first is to be followed by the second
and the antecedent is to be followed by the proceeding and their
organization (i.e. Qadha & Qadar) continues necessitating an
unnumbered many varied whims and wishes, good deeds and evil
deeds, praiseworthy and blameworthy end-results and final
guidance or misguidance.
رسالة في لغة أبي علي بن سينا
لسان العرب
القضاء و القدر
ُثم اذا عُزِيَت الدواعى و الصوارف الى مناجمها ونُسِبَتْ الى أوائِلِها و
بُحِِثَ عن اسبابها و استُقْصِىَ الحالُ في مباديها لَم تَزَل إلى تراقٍ
إلى أسبابٍ قَدَّمَها خالقُ الخليقةِ و نظَّمَها صاحبُ التدبيرِ الاول و
سنَّاها من له الخلقُ و الآمر و علمَ فيما لم يزَلَ أنَّ اولَّها يستتبِعُ
ثانيها و سابقَها يستتلي لاحِقَها و أنَّ نظامَها يستَمِرُّ الى ايجاب
اراداتٍ شتّى و اِعمالِ أخيافٍ و حركاتٍ مُتَعانِدَةٍ و مُزاوَلاتٍ
مُتَقابِلة و نتائِج حميدة و ذميمة و عواقِبَ رشيدة و غَوِيَّة
Ibn Sina
The Primordial Creator did not diminish or damage Hu’s (ITs, His)
creation by this Qadha & Qadar, and Hu’s (ITs, His) commandments
are immutable and what transpires has no significance or effect on Hu
(IT, He); that indeed created these for paradise and that has no
significance or effect on Hu (IT, Hu) and created those for hell and
again that has no significance or effect on Hu (IT, Hu); and all that
to let it be known that Hu’s (ITs, His) Will does not have any near
proximity to the thoughts of the minds, the minds that do not
cross-pollinate by the pollen of Hu’s (ITs, His) Commandment and these
Divine Commandments do not covariate with the variance of the
intellectual hallucinations of minds that cannot be corrected by the
cultivation and education of the Basira (Spiritual Eye).
رسالة في لغة أبي علي بن سينا
لسان العرب
القضاء و القدر
و ما نَقَصَ
الخالقُ الاولُ لذلك خلقَه و لا بدَّلَ حكمُهُ و لا بالى بما يكون بل
خَلَقَ هؤلاءَ للجنةِ و لم يُبالِ و اولئكَ للنَّارِ و لم يُبالِ
لِتَعلَمَ أنَّ مشيتُهُ لا تُجارى بحكمِ العقول التى لم تلقح بِلقاحِ
الحكمَةِ و لم تُغايَرْ بِمغاير الاحلام التى لم تُثَّقَّفْ بِثِقاف
البصيرة
Ibn Sina
The innermost nature of the general population, what they consider good
and
what they consider shameful, in no ways relate to the way of Hu’s (ITs,
His) Reign and Mandate, and these public considerations do not and
cannot appreciate Hu’s (ITs, His) exigent Greatness; Hu’s
(ITs, His) affairs are not like the affairs of other than IT/He, and
Hu’s (ITs, His) commandments are not like the commandments of other
than IT/He; Exalted and Sublime above and beyond any of that is Hu:" Hu
(IT,
He) is not asked about what IT does and yet they are being asked what
they do! [21:23]"
رسالة في لغة أبي علي بن سينا
لسان العرب
القضاء و القدر
فانَّ
الفطرةَ العامية و القرائح السوداويّة و القياسات المتعارفة من الجمهور
فيما يستحسنونَ و يستقبحونَ لا تُناسِبُ مذهبَ سلطانِهِ و لا تَلتَفِتُ
لِفتةِ كبريائِهِ و ليس شأنه شأنَ غيره و لا حكمه حكم ما سِواه جلَّ عن
ذلك : لا يُسئَل عمّا يَفعَلُ و هم يُسئَلون
Apercu
Golshani Raz (Secrets' Meadows)
Mahmoud Shabistari, 308-309
Within this place of observations the
collective and the singularity are equaled
Like unto the ‘1’ flowing within the
essence of all numbers
درین مشهد یکی شد جمع و افراد
چو واحد ساری اندر عین اعداد
You that collective who has become
the essence of one-ness
You that ‘1’ who has become the
essence of numerousness
تو آن جمعی که عین وحدت آمد
تو آن واحد که عین کثرت آمد
Within the lexicon of all religions there is one shared concept: The
Divine Decree and Fate. These are, for the most parts, blindly accepted
atomic-concepts, beyond any elucidations. In this treatise, Ibn Sina
does expand the concept of Qadha (The Divine Decree) and Qadar
(Destiny) into current-like streams gushing out of the primordial deep
past (Qidam).
The Divine Decree takes the form of a non-cognitive
Primordial Decision from which gushe out the currents and eddies
of Qadar (Immutable Destiny), currents gushing one after the other.
Adding the above Shabistari poem we see how the Primordial 1 gushes out
into currents that flow through the entire universe and all its
dimensions (time, space...) and yet within the human being, in which
there
is a space for observation, these
infinitely varied currents are seen only as one entity!
Using the Klein-Gordon
Quantum Mechanical equations we can see the very
‘currents’ show up as the Probability
Currents symbolized as ‘j’ that
once integrated/summed within or over the surface of a large enough
bounding-box, the single-numbered summation, represents the charge! And
this charge is seen as the epitome of oneness that was split into many
currents within the timespace. This current-like motion of the charge
has been seen in many forms e.g. indeed the terrifically fast
Proton-Translocation within the inter-cellular waters are the results
of the said ‘currents’: The mass of Proton does not move but its Probability
Currents carries its charge far away into the water!
Hamiltonian equation becomes the symbol of ‘becoming/being 1-thing’
and
Eigen-value solutions of this equation nothing but the manifestation of
Kathra (Numerousness).
The normalization
of the wave-function becomes the collective that has
become 1 and the 1 that has become many!
Every object has two elements:
1. Mahiyah or What-ness e.g. the object of the table
is an apple or the object’s Mahiya is that of an apple.
2. Huwiyah or Who-ness e.g. that is Dara or the
Huwiyah of the object is Dara.
With regards to P+, the object is voyaging backwards to the deep past
and
it has 1 What-ness and 1 Who-ness e.g. the particle triggered the
detector; the object that triggered the detector was a particle not an
elephant therefore 1 What-ness is observed in the past; and again the
detector can only detect electrons therefore the Who-ness of the said
object was that of an electron: 1 Who-ness in past tense.
The oddest thing happens with regards to P-, the object is in the
process
of becoming i.e. voyaging from Primordial Decision to potential form,
and it only has 1 What-ness; however when closely examined at
microscopic scales suddenly the same object exhibits several Who-ness
e.g. the double-slit
experiment where the electron seems to be traveling through two
slots at the same time.
The particle-antiparticle
of both Klein-Gordon and Dirac Spinor equations tell tales of one
Mahiya (What-ness) and many Huwiyah (Who-ness) i.e. in reality there is
only one object but when closely examined e.g. pointed at to be singled
out, somehow it is singled out in several directions at the same time!
This multiple Huwiyah (Who-ness) is the signature effect of the
Probability Currents, and signature proof of Ibn Sina's concept of
the effusive currents (Qadar) out of the Qadha (Primordial Decision).
These observations bring us to several questions:
Q: Is the double-slit
experiment a
matter which deals with the Physics of dead objects, or is it a
spiritual
experience dealing with the living human intellect?
Q: Is the multiple Who-ness a
microscopic matter again of dead atomic objects, or is it the very
reality of our living Wujud (Being)?
Q: Are the lasers, detectors
and atomic particles the only way a human being can observe these
strange Quantal behaviors, or are there other ways?
A: The answer by Shabistari:
The person who is cognizant of this
secret shall be able to voyage
From the divisible concrescence
towards the indivisible actualities merely once
کسی این سرّ شناسد کو گذر کرد
ز جزوی سوی کلی یک سفر کرد
©
2007-2002, Dara O. Shayda, Dr. Hind Rifai