Source: http://untiredwithloving.org/gulshan_q_3_4_I.html

 

Shabistari
287. Who am I, tell me about “I”
What does Voyage within “I” mean?

Lahiji
This was a question in a letter from Khorasan to Shabistari’s town asking about the nature of “I” and what does it mean to travel within “I”.

Shabistari
289. Once Absolute Being betokened
Verbiage of “I” used for that

Betokened: Something that could be shown or pointed at by signs or tokens or ideas and so on.

Lahiji
Know the Absolute Being is Hu/IT (i.e. Allah), and because of Tauhid (Divine Oneness) nothing could be annexed to IT, any additions of any form. But once there appears a Ta’yyun (Contrast) then this contrasting allows for becoming betokened i.e. IT could be pointed at apart from all others (whether they exist or not). That addressable form of Divine Presence is coined, is addressed as “I”. This appearance of contrast (Ta’ayyun) is consequently applied to anything in existence which is contrasted (from all else).

Shabistari
290. Haqiqat once contrasted by Ta’ayyun (Contrast)
You call that in your speech as “I”

Dara: Shabistari uses the word Haqiqat, this refers to the reality or nature of Absolute Being that which once contrasted from all else, then as a consequence of this contrast the construct of “I” appears for everything.

Lahiji
Know all that which is betokened as “I”, “You” and “He/IT“, are the realities associate with the Absolute Reality (Allah) yet of different wordings. Sometimes to emphasize the modality of two-ness then “You” is used (as in You & I) while all else as the ambiance. Yet sometimes there is no room for anything else and wording “I” is used indicative of an extreme form of Tauhid (Divine Oneness). Other times beyond all that which has contrasted and beyond multitudes, at the very end of comprehension and grasp called “He/IT“.

But these constructs are lingual or conceptual not a reality in and of themselves as Shabistari continues:

Shabistari
291. You and I are presentations of Dhat (Divine Essence)
Plaitworks of Mishkat (Alcove) of Existence

Lahiji
Mishkat is the place or holder for the Lantern/lamp and it used to have designs e.g. plaitworks like braided grid or grill which the light could go through. These constructs of “You” and “I” are the patterns of light through those plaitworks, each indicates a peculiar contrasting yet by same singleton Light. Therefore all the multitudes (Takath-thur) of different beings are these contrasts via the plaitworks of the lamp-holder not different lights! In conclusion the only true reality is that Singleton Light and the rest of the multitudes are not real (Haqiqi). (Dara: The multitudes of all else that Allah are mere simulations, just as you and I)

Lahiji goes to interpret the few stanzas of Shabistari much the same as the Tafsir (Exegesis) for Nur:
http://www.untiredwithloving.org/haqqi_light.html

On Voyage Within The “I”

298. Rise above this world on a better path
Leave cosmos and become a universe within your own

Dara: As was explained earlier the construct of I was appeared in this world for all things in existence and in particular within us as humans as well, therefore this entity I as if covers the entire landscape of existence like unto a space one could travel through as if traveling through all that exists!

Lahiji
Rise above this world and see that the entire universe is just “You” and therefore become a universe by means of this You-ness and see all that is in existence as a part of “You”. Everything else is there to contrast “I” (or “You”) and therefore there is nothing else real other than “I”. All things in cosmos, in part or as copy exist within the human being (e.g. molecules and matter and waves and so on), therefore the human being is the last frontier of Zuhur (Appearance) of Wujud (Being-ness) and encompasses all else.

Dara: Clearly we could imagine ourselves being an electron and traveling through detectors in a lab and ask ourselves how would we motion as an electron, or imagine ourselves as creatures living millions of years ago and ask questions about their behaviour and habitat, this Anthropomorphism is the cornerstone of our cognition and indeed as Shabistari versed we could be astronauts voyaging through all in existence by means of it.

Shabistari then mentions the Qab Qasain:

http://www.untiredwithloving.org/two_arcs.html 

Much similar to Ibn Arabi’s Kitab Al-Nun:

http://www.untiredwithloving.org/kitab_nun.html#ktiab_nun

Question 1 was about the prophetic concept of thinking and thoughts and their relationship to Haqq and Batil.

Question 2, assumes 1, and asks: what are the proper thoughts for the Salik (Voyager towards Allah).

Shabistari replies: To think about Divine Gifts (Ala’) is correct for the path, to think about Dhat (Inmost Essence) of Allah is absolute sin!

This verse is based upon the Prophet’s saying:

You (all) think about the Ala’ (Gifts) of Allah yet do not think about the nature of Allah (what Allah is), said the Prophet.

Source: http://untiredwithloving.org/fikra_thinking.html

Examples:

• Studying any of the sciences or engineering attempting to understand by proper training of the mind and thoughts
• Focus on philosophical aspects of our lives
• Study of history and thinking about how nations formed lived and doomed
• Travel to meet new people and think about their ways and their cultures
• Travel to ruins by the previous nations and muse their histories and outcome
• Producing beautiful thoughtful arts for Allah is beautiful and loves the beauty, and thought processes that goes along with such creation of arts

Why would scholars of Islam and Sufism ask for the meaning of thinking, hundreds of years ago? Perhaps this Hadith (Prophetic Narration) needed much explanation:

An hour of thinking is better than 60 years of worship, said the Prophet peace be upon him.

http://untiredwithloving.org/fikra_thinking.html

Today this Hadith will rarely be mentioned in the mosques, but way back when people heard it again and again and pondered upon its meaning.

Shabistari versed: Thinking is a voyage, to travel from Batil to Haqq.

Batil means anything other than Allah:

22:62, 31:30. Anna Allah Huwa (IT, He) Al-Haqq Wa(and/while) what you invoke besides Hu (IT, He) it Al-Batil

ذَٲلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِۦ هُوَ ٱلۡبَـٰطِلُ

For meaning of Haqq see:

http://untiredwithloving.org/haqiqa.html

Mufradat
Isfahani

The original meaning of Haqq is conformity or congruity similar to something mechanically/geometrically fitting another thing e.g. a hinge’s pin fitting into the hinge’s socket or cavity (Huqqa) in such a way that the door could swing around the hinge’s pin firmly, when placed into the socket or cavity (Huqqa).

Dara: Door’s utility characteristics functionality and usage are all directly linked to the said ‘conformity’ of the hinge’s pin to hinge’s socket. Without this conformity the door ceases and its functionality and utility of swinging to open/close desist.

Irfan: All that which is from Allah is Haqq (Valid) and all that which is not from Allah i.e. from other than Allah is Batil (Invalid). 

Batil produces nothing, engineers nothing, endeavors nothing, while Haqq gives everything its functionality and originates things into being:

34:49. Say: Came Al-Haqq and Al-Batil made nothing and reinstated nothing

قُلۡ جَآءَ ٱلۡحَقُّ وَمَا يُبۡدِئُ ٱلۡبَـٰطِلُ وَمَا يُعِيدُ

 

In conclusion Shabistari says: One sure bet to voyage towards Allah is via thinking! And to find new things and bring things to fruition and reinstate them is by Haqq and voyaqe to Haqq is thinking.

 

Residing within this universe will not allow full exposure to Ahadiyat where/when/how/what there is Allah and no one else. Therefore human being needs to voyage to another realm to be able to observe such form of Tauhid (Divine Oneness).

That voyage is impossible, unless by the endowment of a singularity i.e. “I”, voyage through which the laws and constraints of this corporeal universe vanish and the spiritual realm of Ahadiyat made observable (Shuhud), human existence evanesced and as such human being and cosmos become one and the same entity due to close proximity to Absolute Oneness of Ahadiyat.

In that modality of existence the human being is a universe all to himself(herself) and far larger than the cosmos, best coined as “I”.

Lahiji therefore concludes: Know that Insan (Human Being) is chosen to be the transcription of all universes, both corporeal and spiritual, all emerge within his genesis.

 

Question 3 and 4 concerns the concept of “I”. One might wonder why the scholars of Islam cared about such mundane concept hundreds of years ago, while today not a mention of it!

The answer is found in Qur’an by the unusual usages of pronoun “I” for Allah:
16:2, 21:25. Anna-hu No deity other-than Ana (I)

أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۟

15:49. Inform My servants Ann-i Ana (I) The Forgiver The Rahim (Merciful of spiritual realm)

نَبِّئۡ عِبَادِىٓ أَنِّىٓ أَنَا ٱلۡغَفُورُ ٱلرَّحِيمُ

Remark 1: Note the usage of the verb Nabbi’ (Inform) which the noun Nabi originates from as informer, in this case Inform the servants of “I”, The Forgiver The Merciful.

 

2:160. Wa (And) Ana(I) The acceptor of repents and the Rahim (Merciful in Spiritual Realm)

وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ

 

50:29. The Word (Speech) with Me shall not be replaced, and Ana (I) is not shadow-caster to the servants

مَا يُبَدَّلُ ٱلۡقَوۡلُ لَدَىَّ وَمَآ أَنَا۟ بِظَلَّـٰمٍ۬ لِّلۡعَبِيدِ

 

58:21. Allah wrote: La (For sure) Ana (I) and My messengers shall triumph

ڪَتَبَ ٱللَّهُ لَأَغۡلِبَنَّ أَنَا۟ وَرُسُلِىٓ‌ۚ

 

60:1. Wa Ana (I) know what you (plural) conceal and what you make patent

وَأَنَا۟ أَعۡلَمُ بِمَآ أَخۡفَيۡتُمۡ وَمَآ أَعۡلَنتُمۡ‌ۚ

 

Explicit references to “I” pronoun particularized (Khas) for Moses peace be upon him:

20:12. Inn-I Ana (I) your (Moses) Lord therefore take off your sandals

إِنِّىٓ أَنَا۟ رَبُّكَ فَٱخۡلَعۡ نَعۡلَيۡكَ‌ۖ

Remark 2: Order to remove the sandals could be interpreted as there is no material burden of voyage in Divine Presence of “I”, or there is no more voyage or struggle wandering about.

 

20:13. Wa Ana (I) chose you (past tense) you (Moses)

وَأَنَا ٱخۡتَرۡتُكَ

20:14. Inna-Ni Ana (I) Allah, no deity other-than Ana (I), therefore serve Ni (I, Me), and unwaveringly establish worships to remember Me

إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدۡنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِڪۡرِىٓ

 

27:9. Ya (O) Moses Inna-hu Ana (I) Allah

يَـٰمُوسَىٰٓ إِنَّهُ ۥۤ أَنَا ٱللَّهُ

27:10. (Moses) Do not fear Me (Inn-i), no messengers have feat when with Me (in presence of Me/I)

لَا تَخَفۡ إِنِّى لَا يَخَافُ لَدَىَّ ٱلۡمُرۡسَلُونَ

28:30. That Ya (O) Moses, Inn-i Ana (I) Allah

أَن يَـٰمُوسَىٰٓ إِنِّىٓ أَنَا ٱللَّهُ

 

And in general (‘Am)for all messengers:

21:15. No deity other-than Ana(I), therefore serve Me

لَآ إِلَـٰهَ إِلَّآ أَنَا۟ فَٱعۡبُدُونِ

 

Singularity

The best MODEL for describing “I” and how it appeared in this universe, is that of Singularity:

http://untiredwithloving.org/singularity_i.html

Tip of the cone is a singularity where the smooth stokes of the pen cannot longer continue. This cessation of being or being certain ways, due to the fact of breakage of the older rules and constraints is called Singularity.

Imagine two realms or two universes, each universe is endowed with different set of rules for motion; going from one realm to another there must be a region where the rules of either universe is no longer valid i.e. a singularity and the object leaves one universe to enter another via the singularity. For example a larva crosses the singularity of a cocoon to adopt new rules of motion i.e. aerial flight abandoning the completely incompatible crawling motion on branches.

Sifāt or Divine Attributes are singularities. As an example, Mercy is non-existent in the cosmos i.e. there are no atomic or stellar structures or cosmic rules that can be called Mercy; however there is such singularity, through which, entities made from living or unliving or behaviours or thoughts or speech enter into this Mercy-free physical reality and suddenly presence of Mercy is felt e.g. it rains and crops grow thus people feel Mercy has come to them while a moment before they were in despair i.e. felt no Mercy.

Likewise all other Divine Attributes form corresponding singularities, each allowing for entrance of amazing alien behaviours or thoughts or feelings into the cosmos e.g. Justice, Creativity and so on.

One of the most peculiar and most extraordinary such Divine Attribute is ‘I’:
20:14 Inna I (am) Allah, no deity other than I

 إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا

‘I’, a Divine Attribute, is a singularity through which the individual personas of all of humans enter into this persona-free cosmos.

The rules of cosmos are constrained (Surat) by the Actualizer (Inna) ‘no deity other than I’ and by approaching the singularity of ‘I’ the rules of cosmos break up, violated and become nonsensical.

Remark: For that matter in Sufism the invocation of ‘I’ and verbiage of ‘my’ or ‘mine’ are discouraged.

Mansour Hallaj
“I said: If you do not know Hu (IT, He) then get to know ITs side-effects (Divine Artifact), and ‘I’ (is) such a side-effect (Artifact of Allah’s Presence), ‘I’ (is) the Absolute Reality (Haqq that of Allah), for sure ‘I’ did not (shall not) cease or die down by means of Al-Haqq (Absolute reality due to Allah) for true.”

طاسين الأزل
و قلت أنا: ان لم تعرفوه  فاعرفوا أثره و أنا ذلك الأثر و أنا الحق لأني ما زلت أبدا بالحق حقا

He did not say ‘I am Allah’, may Allah ease his journey and cleanse him off the deeds of our people.

And some members of Mankind come too close to the Singularity of ‘I’ and might peek a quick glance into the other universe i.e. Malakut (Realm of Spiritualities) and feel deified:

79:24. (Pharaoh) said: I (am) your Lord the Loftiest

 فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى

 

“I” vs. Self

English language speaker is often cognizes “I” as Self, for that matter our task of explaining these concepts in Sufi metaphysics gets complicated.

Let’s choose model of a capsule encapsulating a being for Self. What is inside is the Selfsame and what is outside is something else.

 

Let’s choose the reflection off a mirror for “I”, as in “I see me in the mirror”.

 

See Also:

http://www.untiredwithloving.org/anna_inna.html

http://www.untiredwithloving.org/ann_inna_grammar.html