(The Lofty Spiritualities descended, a noble descention indeed, by
means
of
the secrets of Waw) And this is also an indication of existence of
Surat (Constraint
to shape) within us as was said by peace be upon him:
InnaAllah created
Adam according to/upon ITs
Surat (Constraint).
Remark: Waw is phonetically comprised of
Waw+Alif+Waw.Kaun is made up
of Ka+Waw+Nun.
Between the two Waw, is placed, the veil of Ahadiyat (Oneness)
i.e.
Alif,
and consequently emerged the ‘Ain (An instantiation) of Al-Kaun
(Existence) according to the Surat (Constraint)
of the Al-Mukawwin
(Formative Creator) and thus in between is the Veil of Divine Greatness
and Ahadiyat (Oneness)
for the purpose of discernment of the Dhawāt
(Discerning Essences, pl Dhat).
كتاب الميم و الواو و النون من مجموعة رسائل الشيخ محيى الدين بن عربي وهي الدليل أيضا لنا على وجود الصورة
فينا من قوله صلى الله عليه وسلم (ان الله خلق آدم على صورته) وبينهما
حجاب الأحدية الذي هو الألف فظهر عين الكون على صورة المكون وحال بينهما
حجاب العزة الاحمى والاحدية العظمى فتميزت الذوات
Therefore if you viewed the Al-Kaun (Existence) from the point of view
of Surat (Constraint
to Shape) you might have said: ‘Adaman (Allah
‘in-absentia’) since indeed the Surat (Constraint that forms) is that
of Al-Huwa (The
Divine IT, third person absent pronoun).
Dara: Al-Huwa (IT)
is the absentia modality of the Divine Presence,
wherein there is no direct presence of the Divine Being to be seen or
touched, but the departure of the direct presence re-shaped and formed
the universe i.e. Suart, in such fashion that: The Creator was here
thus invented fanciful inventions and then disappeared out of direct
presence and
view.
And if you viewed the Al-Kaun (Existence) from the point of view of
Dhat (Discerning Essence) you might have said: Wujudan (Being-ness);
and the one that is not cognizant of these two (Waw(s)), as well, is
not
cognizant of the Partitioner between these two Waw i.e. the Alif—This
Waw is not that Waw.
Dara: Waw for Al-Huwa (The
Divine IT) is the distant-view (Macro), indeed a
distinct Surat (Constraint),
that the Divine Presence has left behind in
absentia which has formed the engineering processes knowledges and
materials of the universe i.e. fully automated self-operational
autonamous universe.
Waw for Al-Kaun (Kaf+Waw+Nun) is the
near-view (Micro), another completely different Surat (Constraint),
that
the Divine Dhat (Discerning Essence) has imposed upon this universe
i.e. creation and ontology
of all things in existence. These two views
i.e. one macro and one micro, have to be separated by a veil so they do
not mix and stay partitioned, and that partitioning agent is Alif.
كتاب الميم و الواو و النون من مجموعة رسائل الشيخ محيى الدين بن عربي فإذا نظرت الكون من حيث الصورة قلت عدما
فإن الصورة هي الهو واذا نظرته من حيث ذاته قلت وجودا ولا تعرف ذلك ما لم
تعرف الفاصل بين الواوين وهو الألف فيعرفك أن هذا ليس هذا.
And the Spoken Surat (Constraint
to form the acoustics) of Al-Waw is as
follows: The first Waw is the Waw of Al-Huwiya (IT-ness,
That-ness) and
the Ha (‘h’ sound form the throat) of Hu-Wa is immixed (graded) deep
within the Waw as is the number 5 (graded) within number 6. And the
other Waw
i.e. the Waw of Al-Kaun (Existence) emerged within the Al-Kaun or
Al-Mukawwin (Formative Creator) (as you wish to use either word)… The
reality of Huwa is the opposite of being observable therefore Huwa is
the Absolute Absence (Al-Ghayb Al-Mutlaq).
كتاب الميم و الواو و النون من مجموعة رسائل الشيخ محيى الدين بن عربي
وصورة نطق الواو هكذا ـ واوـ فالواو
الاولى واو الهوية والهاء مدرجة فيها اندراج الخمسة في الستة فأغنت عنها
والواو الاخرى واو الكون فظهرت الواو في الكون والمكون ان شئت واو الهوية
ثم هي الواسطة التي بين الهوية والكون وهي غابت من أجل الأمر فإنها لو
ظهرت عند الأمر لما ظهر الكون إذ لا طاقة له على مشاهدة الهو وكانت تزول
حقيقة الهو فإن الهو يناقض الشهادة فهو الغيب المطلق.
Kitab Al-Jalala: Kalimat Allah From the treatise of Ibn Arabi
Know that she, the Divine Kalimat (Word,
Verbiage) for Allah,
is
comprised of six letters:
Alif+Lum+Lum+Alif+Ha+Waw
Four are patent when written:
1. Alif
Al-Awaliaya (First-Most, Primordial) Alif the first letter in the
alphabet of the Arab
2. Lum of
Ghayb (Unseen, Unobservable) and she is concealed
3. Lum
patent which is for the Shahada (Observable Universe), spoken Mushaddad
(Repeated LL sound)
4. Ha of
Huwiya (IT-ness,
That-ness)
Four are patent when spoken:
1. Alif of
Divine Power (Qudra) to set destinies and to shape and form all objects
2. Lum
patent for Shahada (Observable Universe)
3. Alif for
Dhat (Discernable Essence)
4. Ha of
Huwiya (IT-ness,
That-ness)
One of the Harf (Divine
Alphabet) does not emerge patent neither within
the written or spoken linguistics of Allah, however
there are implicit
links to it, and that is the Waw of Huwa.
Lum is for the middle-buffer universe i.e Barzakh (Barrier) subject to
the actions of the Aql (Intellect).
Ha is for the Ghayb (Unseen and Concealed i.e. Unobservable). Waw: One
for the Shahada (Observable Universe), the other for Allah rendering
the Ghayb Al-Mutlaq (Absolute Absence). The Waw for Shahada (Observable
Universe) is oral (i.e. pronounced by the pressing motion of the lips
(the utmost boundary of human breathing system)
and no participation of the tongue or the teeth) and therefore applies
not to Allah (for Allah does not appear within this universe); the
other Waw which does not appear either written or spoken refers to
Allah i.e. Ghayb (Unseen and Concealed i.e. Unobservable).
كتاب الجلالة
و هو
كلمة الله
من مجموعة رسائل
الشيخ محيى الدين بن عربي
واعلموا أنها تحوي من الحروف على ستة أحرف وهي: ا ل ل ا ه و، أربعة منها
ظاهرة في الرقم وهي الألف الأولية ولام بدء الغيب وهي المدغمة ولام بدء
الشهادة وهي المنطوق بها مشددة وهاء الهوية.
وأربعة منها ظاهرة في اللفظ وهي ألف القدرة ولام بدء الشهادة وألف الذات
وهاء الهو وحرف واحد منها لا ظاهر في اللفظ ولا في الرقم لكنه مدلول عليه
وهو واو الهو في اللفظ وواو الهوية في الرقم وانحصرت حروفه، واللام للعالم
الأوسط وهو البرزخ وهو معقول والهاء للغيب والواو لعالم الشهادة ولما كان
الله هو الغيب المطلق وكان فيه واو عالم الشهادة لأنها شفهية ولا يتمكن
ظهورها في الله، لهذا لم تظهر في الرقم ولا في اللفظ فكانت غيبا في الغيب
وهذا هو الغيب ومن هنا صح شرف الحس على العقل فإن الحس اليوم غيب في العقل
والعقل هو الظاهر فإذا كان غدا في الدار الآخرة كانت الدولة في الحظيرة
الإلهية وكثيب الرؤية للحس فنظرت إليه الأبصار وكانت الغايات للأبصار
والبدايات للعقول ولولا الغايات ما التفت أحد إلى البدايات فإنظر ما هنا
من الأسرار وهو أن الآخرة أشرف من الدنيا قال الله تعالى ((تُرِيدُونَ
عَرَضَ الدُّنْيَا وَاللّهُ يُرِيدُ الآخِرَةَ)) 67 سورة الأنفال، وقال
تعالى ((وَالْآخِرَةُ خَيْرٌ وَأَبْقَى)) 17 سورة الأعلى.
Dara: This is the definition of the Waw:
28:70. Wa: Hu is
Allah. No
deity other than Hu. To Hu be praise, at the
first and at the last
Waw is a cyclic phoneme in the language of the Arab i.e. starts with a
‘w’ sound and ends with the same sound ‘w’ i.e. ‘the first and at
the last’ which refers to the first Waw and the final Waw and Alif in
the between to veil one against the other as was mentioned by the Ibn
Arabi above. Therefore the emergence of Waw by any creature elevates
its importance as though a flag posted on the creature written upon:
Important Creature Identified by Allah:
Qasam
53:1 Wa the star when it goes down (sets)
وَالنَّجْمِ
إِذَا
هَوَى
Association of the Wa by the star is to aggrandize to make it even more
observable that other members of the creation, as Allah loves and
wills, and the agent
alphabet that does elevate the status of that creature is Waw:
100:1. Wa the galloping panting quadruped-animals (four-legged animals
which pant
(noisy expirations) when gallop e.g. horse or dog)
وَالْعَادِيَاتِ
ضَبْحًا
The extraordinary molecular breathing apparatus of the galloping
animals when they pant is elevated to the mighty importance, Allah
loves the breathing inventinveness of such animals, by
Waw thus serves as a vector pointing towards Absent Divine Presence...
Vivace
Wa the Harf (Divine
Alphabet) the agent that operates upon any member
of the creation Allah
loves or Allah holds with regard or assigns
immense importance to. This is the agent alphabet that elevates and
thus
renders the importance of an entity—High Complexity.
Without Waw universe is flat i.e. there is no variation of importance
amongst the objects, and how can there be a Divine Lover without
preferences? How can the universe point to a Singleton Lover unless
there is the asymmetry of ITs
Divine Love?
[1]
Ta’rifat Jurjani
Dhat for any object
Dhat is what specializes or discerns something
from all
else.
Difference
between
the
Dhat
and
Shakhs
is that Dhat is more general than
that of Shakhs i.e. Dhat is applicable for both corporeal or otherwise
but
Shakhs is only applicable to the corporeal.
التعريفات
الجرجاني
باب الذال
الذاتي لكل شيء
ما يخصه ويميزه عن جميع ما عداه.
وقيل: ذات الشيء: نفسه وعينه، وهو لا يخلو عن العرض، والفرق بين الذات
والشخص: أن الذات أعم من الشخص، لأن الذات تطلق على الجسم وغيره، والشخص
لا يطلق إلا على الجسم.
