59 thoughts on “Thoughts for Salik (Voyager)”

1. Thanks a lot. This is a beautiful and precious advice.
   I’m very fond of quantum mechanics,yet i was really confused whether to go through it. Is it a waste of time? What if everything i studied,for example,a theory,that is wrong etc.
   Now it gives a new way of thinking.

   1. Salaam Sir

      IMHO you should study Quantum Mechanics, but what is left of R. Feynman, since the people after him were mostly either fraud or ignorant folk who produced very little.

      Here is the PhD thesis which has the guts of the only known correct physical theory:

      http://files.lossofgenerality.com/thesis.pdf

      There are millions of obfuscations on Quantum Mechanics, and this thesis is the best to learn the actual theory that matches what is found in the labs

      Dara

2. Thanks a lot. May Allah reward you with best rewards.

3. Verse 113, first row:

   “Think on the gifts of Allah, not on the essence of Allah.” – Prophet Muhammad, peace be upon him.

4. Verse 114, second row:

   Tahsil-i hasil, to acquire by achieving, by trial, Shabistari says, and Lahiji comfirms: That thinking about the true Dhat or essence of Allah is an invalid (BATIL) thought and only misguides the thinker. Since it is impossible to ACQUIRE THIS ACQUISITION. Meaning the true essence of Allah, and acquiring means through thinking effort. Lahiji quotes 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).”

   Qu’ran, surah 3:191. Who remember Allah while standing or sitting or (lying) on their sides and give thought to the creation of the heavens and the earth, (saying), ”Our Lord, You did not create this aimlessly; exalted are You (above such a thing); then protect us from the punishment of the Fire.

   Qu’ran, surah 7:185. Do they not look into the realm of the heavens and the earth and everything that Allah has created and (think) that perhaps their appointed time has come near? So in what statement hereafter will they believe?

5. Verse 115, second row:

   Ayat, verses, evidences, lessons, signs.

6. Verse 116, second row:

   Subuhaat, blazing veils, “Subuhaat of Allah’s Face (Countenance)”. Which means Hu’s luminosity, glory and mightiness. “For Allah besides (before) the Throne there are seventy veils, if we come close to any of them Subuhaat of Allah’s Face (Countenance) would burn us.” Arch Angel Gabriel, peace be upon him.

   Lahiji: This happened to Musa, peace be upon him, and MENTIONED in the Qu’ran, Surah 7:143:
   And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me (Yourself) That I may look at You.” Allah said, “You will not see Me, but look at that mountain ; if it Should remainings into place, then you will see Me. “But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have repented to You, and I am of the first believers. ”

   The word Tajalla, Unveiled Himself, Lucent Manifestation, was used above.

7. Verse 119, second row:

   Archangel, messenger, angel of revelation.

8. Verse 120, second row:

   ”There are times when I am with Allah in such wise that neither highest angel nor prophet can attain thereto.” – Prophet Muhammad, peace be upon him.

9. Verse 121, first row:

   All phenomena are annihilated in Hu.

10. Verse 123, second row:

    The mental bewilderment or darkness which occurs to the mystic is the light of the Absolute Being approaching close to him.

11. Verse 124, first row:

    This Tajalli of Dhat, from other forms of Tajalli(s) of Allah, does not allow anything else to exit, let alone shine a reflection, therefore all the Salik (Voyager, The seeker of the path) sees is blackness or black-light. As one get close to an object, less and less of light arrive at the eye, therefore if extremely in close proximity of an object, then all becomes dark.

12. Verse 124, second row:

    Alluding to the ”water of life” found by the prophet Khidr, peace be upon him, in the land of darkness.

13. Verse 126, second row:

    126-127 There is a quote which became in part a verse: “Al-‘Ajz-u’ An Dark-Al-Idrak Idrak-un,” the inability to understand any of Allah’s Dhat, this kind of lack of understanding is a form of cognition itself.
    This comment is MENTIONED in EXPLANATIONS of Nahj-u Al-Balagah, They are overpriced MENTIONED by Imam Al-Ghazali and Ibn Arabi and many others. It is attributed to Abu-Bakr and some attributed That to SOME of the companions, peace be upon them all.

14. Verse 127, first row:

    Faqr, poverty. Lahiji has an explanation for Faqr. In terminologies of Sufis Faqr means Fana Fi Allah (Fana/Evanescence), (fi / in), Allah (Presence). Just like a drop of water that is lost in the vast sea. And this is the highest rank of those who are perfect (achieved Kamal).

15. Verse 128, first row:

    The Ultimate (Loftiest or Grandest) Darkness or in arabic Sawaad Al-A’zam.

16. Verse 128, second row:

    The seekers darkened face, Faqr, in both worlds: The Sufis in both worlds has REACHED the stage of Fana. And this ultimate stage of poverty Faqr is the ultimate stage of Evanescence (Fana) and that ice when the human being ENDS and After this stage there is Allah and none else as the Sufis coined a phrase: When The Faqr completes, then there is just Allah!

17. Verse 130, first row:

    Mash-had, place to observe.

18. Verse 130, first row:

    Tajalli, Lucent Manifestation, epiphany, revelation.

19. Verse 134, first row:

    Adm, not being. See the hadith: The messenger of Allah (peace and blessings of Allah be upon him) said, “Verily Allah has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I’ll have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious incompatible duties I have obliged upon him. And My servant continues to draw near to me with nafil (beyond the call of duty) deeds until I love him. When I love him, I am his hearing which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. “This used to reveal Insan Kamil’s (Perfected Pupil) nature, which is usually misunderstood by scholars in the West as “the Perfect Man”. Which complicates the study of Sufi texts, such as Ibn Arabi, Shabistari etc. Important to note that Insan also means pupil in Arabic, this is not something invented concept of Sufis who according to show critics claim. What then Insal Kamil? The definition of this term varies from master to master. According Jurjani: Insan Kamil is an Integration of all Divine Knowledge (s) and worldy Knowledge (s), whether the knowledge is Kulli (indivisible) OR Juz’i (Divisible and detailed) Divine or worldy. ‘Ummul-Kitab (The mother of the Book) for his ‘Aql (Intellect/Soul) and Lauhil-Mahfuz (Preserved Tablet) for his heart, and his Nafs (the ego): the book of abolishment and establishment, lofty and pure, no one can touch but the purest who is cleansed from the veils of darkness, and only the purest can unveil his secrets. These above-mentioned descriptions of man’s various parts is an example of the realization of man’s inner realities. According to Ibn Arabi: “Insan Kamil (The integrated Human-ness through the perfected spiritual eye) is an unique reality! And even if it is integrated with a person, still it will not surpass one, since it is unique and singular essence! There is no object similar unto Hu! ”
    See Qu’ran, surah 42:11. (Hu is) the Creator of the heavens and the earth. Hu has made ​​for you from yourselves, mates, and among the catle, mates; Hu multiplies thereby you. There is nothing like unto Hu , and Hu is the Hearing , the Seeing.

20. Verse 139, first row:

    Prophet David, peace be upon him, once inquired Allah about the purpose of creation of mankind. ” I was a Treasure unknown then I desired to be known so I created a creation to which I made Myself known; then they knew Me.” -Hadith Qudsi.

    See Qu’ran, surah 51:56. And I did not create the jinn and mankind except to worship Me.

21. Verse 140, second row:

    The cosmos, this world is like unto a mirror, and we are an entity in front of of this mirror we glance upon the reflections or images formed in this mirror. We are the only entity capable of doing such seeing. When a person glances upon the mirror see his own reflection.

22. Verse 141, second row:

    When the person glances upon a mirror, sees his own reflection, then one of the images on the mirror are that of his eye, therefore the image formed in the mirror has also an eye, Insan Al-‘Ain (the Reflective Eye). But the latter is just an image made from nothing but LIGHT. (The sufis discovered centuries ago that most animals do not recognize themselves in the mirror, a human baby does at about 18 months). Ibn Arabi: ”And only from the Law of Tajalli (Lucent Manifestations) upon a mirror, emerges our knowledge about the ”difference” between the viewer, the mirror and the image upon the mirror!”

    Lahiji continues: Since the corms formed at a mirror, and within this mirror an animate image (creature of it’s right) the reflection of human being formed, and that reflection has an eye then he calls that reflections eye Insan Al-‘Ain, therefore he calls this ”seeing cosmos” (per human reflection) Insan Kabir (the Grand Eye).

23. Verse 143, second row:

    “Think on the gifts of Allah, not on the essence of Allah.”

    See Qu’ran, surah 8:17. And you did not kill them, but it was Allah who killed them. And you (Muhammad) threw not (sand or arrow), when you threw, but it was Allah who threw that Hu might test the believers with a good test. Indeed, Allah is Hearing and Knowing.

    See Qu’ran, surah 48:10. Indeed, those who pledge allegiance to you, (O Muhammad) – they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promissed Allah – Hu will give him a great reward.

24. Verse 144, second row:

    Each particle/atom is like unto a mirror, reflecting the Divine Names (Ism) and every atom, in itself, is an Ism from amongst the Divine Names which/where that Divine Name appeared in that Surat (Constraint to shape) as a particle (dust). Therefore the said mirror then reflects everything! Since the Ism reflecting off of it (the particle) belongs to the Nexus (Collective) of all Divine Names and all Divine Names are indeed united (synchronized) with Ahadiyat (Divine Oneness). One could conclude in every object, there is all the other forms of existence (all the other objects in the universe)! In every particle there is the Haqiqat (Absolute Truth or Reality) of all else existence.

25. Verse 145, second row:

    The universe, from one end to the other, is a mirror, which the Divine Affairs of Dhat (Allah’s inmost essence) appear (reflected as images of things in existence). And this is so in Mufassal (in a state of perpetual partitioning i.e. in bits and pieces like atoms, particles, pulses of light and so on). And within every particle of these partitionings 100 (unnumbered) many blazing suns! Lahiji also mentions the Secret of Tajalliyyat (Lucent Manifestations): Appereance of Haqq within every particle (every object) is proportional to the measure of Qabiliyat (Receptivity) of that object. Therefore this appereance of Haqq within objects, coupled with the low Qabiliyat of Nur (Divine Light), prevents the full view of Allah thus no full appereance of Allah in this life (no one can see Allah).

26. Verse 150, first row:

    The essence or inmost nature of all things is the Haqiqat of Haqq: Therefore a tiny wing of a mosquito is not empty of the perfected Nur of Hu. Indeed this wing is a Muhzir (Place for Appereance or Manifestation). Since when this wing appears, as a Muhzir for the Haqq, then there is no need to be fully visible or fully patent of Allah. Example, from the little perforation in the eye the human mind could see and the perforiation in the eye the human mind could see and cognize a large portion of the sky, although the eye and the perforation within are tiny (so if Muzhir is tiny has no relationship to how big a Haqqiqat for Haqq it could contain).

27. Verse 151, first row:

    Farhang-e Istilahat Irfani, by Dr. Sajjadi: Habbih-ye Del (Farsi) or Habba-t ul-Qalb (Arabic) means the seed or core buried deeply in the darkest part of the heart, also called Suwaida, which means darkling.

    Lahiji: This Habbih-ye Del (Seed in the depth of the hearth) is the core of life for every part of human being, it if the place for the appearance of greatness of Allah. Nothing in the cosmos is expansive enough to hold this seed, as said by the hadith: Allah declares, ”Neither My heaven nor My earth can contain Me, but the soft humble heart of my believing servant can contain Me.” och se även: ”Truly, Allah has vessels from amongst the people of the earth, and the vessels of your Lord are the hearts of Hu’s righteous slaves, and the Most beloved of them to Hu are the softest and most tender ones.”

28. Verse 152, second verse:

    Since the heart of the human being is the Muzhir (Place of Manifestation/observance) of all Divine Names and Attributes, and since Allah is the Haqiqa for both worlds, spiritual and corporeal, then both worlds integrated into the human heart. Therefore both the Divine Attributes of Jamal (Beauty) and Jalal (Distinctive Loftiness and Splendor) are to appear in this heart, Jalal attributes in some occasions causes the heart to be that of Iblis. Jamal attributes in some other occasions which make the heart to be that of a true human being.

29. Verse 155, second verse:

    Refers to the concept of Waqt in Sufism, referring to Farhag-e Istilahat Irfani, by Dr. Sajjadi, this is a highly particularized category of time, free of past and future. No matter what happens in either worlds. The Divine Presence is unchanged and in perpetual states of Haal (Present Moment, no past, no future, no before nor after concepts).

30. Verse 156, second row:

    The last event with history coincides in point of time with the first. All things, whatever the times of their manifestations, are present together in Hu. There is no time in Hu.

31. Verse 158, second row:

    The common ancestry of all life on this planet and all existence in the cosmos was the Aql (the Primordial Intellect)! And this common ancestor, a complex quantum made up of inexorable parts: Aql, Haqiqa (Reality) and process/mind/design. Charles Darwin wrote on his first sketch of the evolutionary tree: I think! Speciation (artbildning) for creating or modifying new species, starts and requires the Aql (the Primordial Intellect). Without Aql there would be no Darwin’s ”I think” and therefore no observable speciation. Speciation is the very invention of the Aql, manifestation of the creativity of the Aql. Speciation is the special form of Kathra (Multitude), the negation of Tauhid (Divine Oneness) the very foundation of humanity, this life and the entie cosmos. Without Kathra (Multitude) there would be no life, and without Aql, there would be no Kathra, and without Tauhid, there would be no Aql.

    Ibn Arabi: ”Rendition of the Aql: If Wujud (Being-ness) is a circle then the beginning of the circle is the Aql,that which entered within the Prophetic narrations i.e. it is the case that the very first of what Allah created was the Aql, the Primordial Common Ancestry of all species (genus) that ended the creation (speciation) towards the human specie i.e., the circle completed, and the human being reconnected to the beginning of the circle i.e. the Aql. And all the points on the circumference of this circle render all species created by Allah ranging from the Aql which is also the Qalam (The Divine Pen) up to the human being that is the final Maujud (Objectified Being). All the points on this circle radially point at the center, and that renders the relationship between all Maujud (Objectified Being) and Allah i.e. objects face Allah at all times. Moreover Allah erected the Human Surat (Shape, Form, Attributes) like a tent pole, and the dome shaped consequent space holds the skies, kept in place ceaselessly du to the tent pole i.e. the human Wujud (Being). And if this Surat (Shape, Form, Attributes) cease i.e. no one is left upon this earth breathing ”then the skies split asunder in a flimsy day (Qu’ran 69:16)” since the tent pole that was holding the dome structure has ceased, structure is being transferred due to the transfer of its holding pole i.e. as human being is transported from this world to the hereafter, this life is destroyed due to the human transfer.”

32. Verse 161, first row:

    Ta’ayyun (Contrast), phenomenalization or emanation. Jurjani: ”Ta’ayyun is an entity/operation that allows for Imtiaz/Tashkhis (Discernment) of an object from all else that is not it.” In modern English language Ta’ayyun means Occular/Optical i.e. like a lens that goes in and out of focus thus making high-contrast detailed or low-contrast blurred images. As we read later on, the contrast might not be optical in nature e.g. contrasting a thought from all thoughts, but it is optical-like meaning Ta’ayyun shares same attributes in its operations with an ordinary camera lens. In Irfani (Gnostic) terminologies Ism (Name, Identifier) goes in and out of focus i.e. the human intellect discerns something from a blurry landscape of Tauhid (Divine Oneness) by focusing on a region and increasing its contrast. Each high-contrast region is then a concept with syntax that might help the viewer to voyage to the other universe and grasp spiritual concepts and entities. The landscape of Tauhid can be thought of as an image which at the same time is also an eye! An image that is looking at ITself at all times and locations! All objects, human beings included, are areas in this landscape that come into focus (objectify) and go out of focus (becoming non-being). If a focused area has a language associated with it then it is an Ism (Name, Identifier). Some of the focused areas might become sentient of ”seeing” i.e. borrow from the said Eye faculties of vision, therefore the focused area can also see, in a self-aware manner. And this is in congruence with the verse 6:103: No vision can grasp Hu (IT), but Hu (IT) has grasp over all vision. IT is infinitely beautiful, therefore IT stares at Itself, and whatever all else view are nothing but ITself looking at ITself and we are only entagled in between. The original root of the Ta’ayyun is ‘Ain. ‘Ain in Arabic also means essence, but like a spring from which water flows out, the ‘Ain is a portal or vortex through which other closely related entities related to one object appear: ”Ain is the Dhat (Inmost Essence) of an entity through which other (of its related) entities may emerge.” – Dr. Sajjadi

33. Verse 162, first row:

    See Qu’ran, surah 50:15. Did we fail in the first creation? But they are in (LABS) confusion over a new creation.

    Labs are both in Shabistaris verse and in the Qur’an, here Labs to be in doubt or ambiguity, this case about the coming out of the graves as a new creation. Can also be interpreted as “clothed with new clothes.”

34. Verse 162, second row:

    Khal (Undress) refers to “undress the illusory garb of being” and stand there exposed, non-current, united.

35. Verse 168, first row:

    The verse refers to Farid ud-Din Attar’s – Mantiq ut-Tayr (Conference of the Birds). Simurgh, the mythical bird that the other birds sets out to find, the Simurgh resides on the mountain Qaf.

36. Verse 168, second row:

    See Qu’ran, 55:19-20. Hu released the two seas, meeting side by side (together); Between them is a barrier so neither of them transgress.

    Barzakh (borderland) is a barrier between two worlds and resting place of the souls until the Day of Judgment.

37. Verse 170, second row:

    See Qu’ran, 69:38-41. So I swear by what you see, and what you do not see. That indeed, the Qu’ran is the word of a noble messenger. And it is not the word of a poet, little do you believe.

38. Verse 171, second row:

    Dara: Jabulqa & Jabulsa are two fictitious cities made up by the philosophers, one like the Christian purgatory for what bad the souls did, and one for the goodness of what souls did. These are realms where the good and bad souls residing in prior to day of judgement(?) Literature on this is sparse but I have some details, but they would not help you to understands anything new. These concepts are abstractions explaining the ranking and gradual transformation of souls and their voyages.

39. Verse 173, first row:

    See Qu’ran, 65:12. It is Allah who has created seven heavens and of the earth, the like of them. Hu’s command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.

40. Verse 173, second row:

    Ibn Abbas is quoted that ”If I told you the tafsir of 65:12 you would have either stoned me or called me disbeliever.” Ie. The meaning of the verse is beyond the ordinary Muslim’s perception.

41. Verse 177, second row:

    See Qu’ran 81:1-2. When the sun is wrapped up in darkness; When the stars fall, dispersing.

    Referring to Tajalli (Lucent Manifestation) Allah’s Dhat (Innermost Essence) is so strong that everything else fades in comparison. Allahu Akbar, Allah is greater than … (anything you can percieve or imagine).

42. Verse 178, second row:

    See Qu’ran, 101:5. And the mountains will be like wool, fluffed up.

43. Verse 179, second row:

    (from the previous verses) the real perfection of knowledge and knowing is via the exposure to the Nur (Light) e.g. Tajalli (Lucent Manifestation) i.e. not by daily/worldy learning. In particular to observe (Mushahadah) the light from Tajalli which uncovers (Kashf) of the knowledge or reality from the other universe (otherwise unattainable thru regular learning and teaching). Know that human being thru the Integration (Jam’) of his inmost essence (created by Allah) to have receptivity (Qabiliyat) for realities and knowledges of both worlds. Since the purpose and intent behind creation was to KNOW (Ma’rifa) of Allah.

44. Verse 186, second row:

    Once Allah’s Apostle went out to the Musalla (to offer the prayer) of ‘Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, “O women! Give alms, as I have seen that the majority of the dwellers of hell-fire were you (women).” They asked, “Why is it so, O Allah’s Apostle?” He replied, “You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient (Naqisat) in intelligence (Aql) and religion (Din) than you. A cautious sensible man could be led astray by some of you.” The women asked, “O Allah’s Apostle! What is deficient in our intelligence and religion?” He said, “Is not the evidence of two women equal to the witness of one man?” They replied in the affirmative. He said, “This is the deficiency in her intelligence. Isn’t it true that a woman can neither pray nor fast during her menses?” The women replied in the affirmative. He said, “This is the deficiency in her religion.” (Sahih Bukhari, Book #6, Hadith #301).

    This hadith is very talked about today, since it suggests that women lack the same capacity as men, in terms of knowledge / common sense and faith. And has been the common opinion and perception among men about their own mothers and sisters! This view has been around for about. 1200 years! Many of Islam’s critics have used this haditen to assert Islam’s women’s oppressive ethics and morality. Let’s start with the word Naqisat, the word means: reduce, incomplete, inadequate, defective, insufficient, lacking.
    Possible forms of the word are: Naqasa, Naqs, Nuqsan, Naqis.

    ”Every object decreases (Nuqsan) except for the evil which only increases”, said the Prophet peace be upon him.

    To claim that Nuqsan only applies to women is incorrect, since this and other hadiths uses the same word for both men and women! The circumstances involving this hadith is, that the Prophet Muhammad, peace and blessings be upon him, holding a sermon, both men and women are gathered in separate congregations. The Prophet’s meaning is: if you have done a crime or something heinous of any kind, the good deeds wipes them out, e.g. giving alms, according to the words of Allah: And those who are patient, seeking the countenance of their Lord, and establish prayer and spend from what We have provided for them secretly and publicly and prevent evil with good – those will have the good consequence of [this] home –

    The Prophet referred this to all people in general, first the men, then the women. And right in that day were found itself just a group of women he pointed out their actions specifically. And these documents applies to both men and women, indeed all people today! First to curse (Lana): Wish grace and goodness away from the goal. Second to be ungrateful to a man who supplies, such as: refuse him. Third to seduce men. Quickly everywhere became the uneducated men of Islam interpretation: Women are deficient in mind and religion. Naqisat-i Aql-in Wa Din-in.

    1. Thanks. This is really an eye-opener. Thanks a lot.

45. Verse 189, first row:

    See Qu’ran, 6:76. So when the night covered him [with darkness], he saw a star. He said, “This is my lord.” But when it set, he said, “I like not those that disappear.”

46. Verse 189, second row:

    “Acquiring knowledge in company for an hour in the night is better than spending the whole night in prayer.” – Prophet Muhammad, peace be upon him.

47. Verse 191, second row:

    See Qu’ran 6:75. And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith].

    Hiss-i Mushtarak, the smallest common denominator, ie. the smallest unit of a common concept. To be more specific, those five senses, in this case, is mentioned in the verse in Farsi. Here to pinpoint precisely when the stars in the sky. At that time they thought it was a sense that all five senses are using as the common denominator in order to reunite with his sensing to a common sense / location. 6:75 above; And thus did We show, Kashf (Unveil) in Tajalli (Lucent Manifestations) ie. Allah showed Ibrahim, may he rest in peace, Haqiqa (The True Reality) in the cosmos.

    The Moon is the second layer built on top of the lift-in Mushtarak (the stars), the next level of brightness, they represent Khayal or cognitive sense of performance: 6:77. And when he saw the moon rising, he said, “This is my lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray.”

    The sun is Aql, intellect, reason, the most brilliant, giving the moon its light, otherwise it is dark, and its light skjuler the stars due its intensity: 6:78. And when he saw the sun rising, he said, “This is my lord; this is greater.” But when it set, he said, “O my people, indeed I am free from what you associate with Allah.

    But even Aql or mind is not enough to perceive Allah. So the person who walks the path of Allah has two states:

    1st. He sees the stars, the moon and the sun and see them as celestial structures and then have to understand them.
    2nd. He sees the stars, the moon and the sun as Haqq / Truth through Kashf / Unveil a secret from other universes, then Nur / Light in Tajalli / Lucent Manifesation shows the person, in this state the reality that everything in the cosmos is.

    If the person on the road, just the physicality or corporeality of things, they Kufur (covered, veiled) or “unbeliever”, “disbeliever” or “infidel” in English. It needs Kashf / Unveil to Nur / Light by Tajalli / Lucent Manifestation.

48. Verse 192, second row:

    The burning bush, God chooses any being in the world to manifest through, ie. Tajalli by this creature may Allah communicate with people. Eg. the burning bush of Moses, may he rest in peace.

49. Verse 193, second row:

    See Qu’ran, 7:143. And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [ Allah ] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.”

    The human physical existence and all attachments of psychology and drama can be likened to a mountain that is a dead end, blocking someone directly before Allah. As happened with Moses, may he rest in peace. Seeing Allah and Moses’ fleshly existence could not coexist or co-mix. One or the other, for that matter the Tajalli made ​​to the mountain and it was pulverized and thus did Moses.

50. Verse 194, first row:

    Shabistari uses static attraction between straw and any status (kah kah Raba or Ruba, Kah means straw in Persian, Raba or Ruba means to pull, as in pulling towards the back).

51. Verse 194, second row:

    Basically there is such attraction between Haqiqat (Allah) and DIN Dhat ie. essence (not his flesh), but as long as the heavy rock of carnal existence are present, this gravity, making it impossible for the two to reach each other ie. act as a barrier.

52. Verse 196, second row:

    The beggar recieves thru Mercy the greatest treasure of all, Fana Fi Allah, union with Allah.

53. Verse 197, second row:

    Tajalli, Lucent Manifestation.

54. Verse 198, first row:

    Umm Hani was the Prophet Muhammad’s cousin and daughter of Abu Talib. Her full name was Fakhitah bint Abu Talib, and she died in the year 661., It was from her home by the Prophet Muhammad, in his night journey, ascended into heaven, according to Islamic tradition year 621.

55. Verse 198, second row:

    Prophet Muhammad, peace be upon him.

56. Verse 199, second row:

    See Qu’ran, 53:9. And was at a distance of two bow lengths or nearer.

57. Verse 200, second row:

    ”O Lord, show me ‘things’ as they really are.” – Prophet Muhammad, peace be upon him.

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