Divine Flash 25


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The lover wanted to behold the Divine Beauty of the Beloved with 'Ainal-Yaqin (The Eye of Certitude). To this end, he spent a lifetime wandering around, when suddenly this call sounded in his ears:

The spring from which Khidr drank the waters of eternal life
Is gushing brimful within your own house already!

Once the lover glanced within his own Self with Ainal-Yaqin (Eye of Certitude); he lost his own Self, but did not find the Beloved; again he glanced as best as he could and said:

"O my love, in every place I was searching for You,
Constantly seeking, here and there, the whereabouts of You

By You I glanced within my own Self and saw: ‘You’ were ‘I’.
So shamed am I that I was cluelessly searching for You "

Dara: At first glance, the phrase ‘You were I’ seems to mean that Allah was myself or I was Allah! But one when one refers to Divine Flash 24, one realizes that Araqi is saying: " The Divine Pronoun ‘I’ and the Divine Pronoun ‘You’, loaned to me for safekeeping, are in reality two things pointing to One i.e. Allah". Since Araqi’s ‘I’ is a false-I, the only true ‘I’ is the Divine ‘I’ (Ana); the human ‘you’ is a false-you, the absolutely real ‘You’ is the Divine You (Anta). These pronouns are not shared with human beings, they are ‘loaned’ to them and used in vitiated forms. Please see Semnani for further elucidation of this concept : http://www.untiredwithloving.org/session40_pronouns.html 

This vision is for all ('Ainal-Yaqin (The Eye of Certitude))! Isn’t it the case that people don’t know what they are looking at? Every particle within the desert has to be exposed to the sunlight (sees the rays of the sun) but has no clue what it is seeing! Amazing! All things are looking at the Divine Beauty via 'Ainal-Yaqin (The Eye of Certitude)—since in reality other than Ahadiyat (Allah and none else) nothing else can be singled out—but not one of them comprehends what he is viewing?

Beyond all doubt, there is no pleasure (for those eyes), the only pleasure is for the Eye that knows 'what it is glancing upon,'and 'why it is looking'. However ‘for the tranquility of my heart’ [Surat al-Baqarah 2:260] is Isharat (Pointing) at this ocular Yaqin (Certitude). That indeed the Itmi'nan (Repose) and still-ness of the Nafs (Self) cannot be obtained other than through Haqqul-Yaqin (Absolute Reality).

Sahl Ibn Adballah al-Tustari was asked: "What is Yaqin (Certitude)" and answered: "Al-Yaqin (The Definitive Certitude) is Allah!  Therefore you should: "Serve your Lord until Hu (IT, He) gives you Al-Yaqin (The Certitude)" [Surat al-Hijr15 :99]:

Upon this path if you are able to forsake your own Self
You shall be assured that IT is you and you are IT!"

Dara: ‘IT is you and you are IT’ does not mean ‘you are Allah and Allah is you’, rather it means that the third person absent Divine pronoun—that was loaned to you Araqi for safekeeping—is no Wujud (Being) other than the second person Divine Pronoun You i.e. Allah. And this you, Araqi, you will never cognize unless and until such time when your Self is ripped away.


[1]   Meaning of the Ainal-Yaqin:

Sha’rani (Tabaqatul Kubra)
(Some sheikh) used to say: "The Muzhir (The place for manifestations) of Al-Haqq (Absolute Reality & Truth, Allah) would not guide you towards ITs Nafs (Divine Self) until there is no eye for you except the Eye of the Haqq, and this would happen as long as there is NOTHING other than Hu (IT, Him) with you. However, once IT releases you from all other than ITself, then Hu (IT, He) will show you ITs Nafs (Divine Self) via ITs Nur (Divine Light), thus the realization of Ainal-Yaqin (The Eye of Certitude) is when there is no eye for (seeing) Hu (IT, He) other than from ITself. "

الطبقات الكبرى  الشعراني 
وكان يقول: لا يدلك مظهر الحق على نفسه حتى لا يكون للحق عندك عين سواه، ومن لك بذلك ما دمت غيره فإذا خلصك من قيد المغايرة أراك نفسه بنوره، فتحققت عين اليقين أن لا عين له سواه،

Abu Ubaida (Majazul Qur’an)
Ainal-Yaqin: Allah made Idhafa (Annexed, juxtaposed) the Ain (Eye) to Yaqin (Certitude) while Ain is gendered as female and Yaqin is gendered as male.

Ain (Eye) is female and Yaqin (Certitude) is male, or you might think of them as positive and negative charges, attracting each other beyond any measure of control i.e. the human being is driven inescapably towards the Ainal-Yaqin in this life and the life-after.

Ainal-Yaqin (Eye of Certitude) is a Majaz (Corridor) within the Qur’an i.e. by hearing these words or seeing them on paper or uttering them, silently or aloud, individually or in a group, a corridor opens as a passageway for the human Aql (Intellect) to traverse unnumbered myriads of universes to the Azal (Sempiternity) in order to grasp the true semantic meaning of Ainal-Yaqin i.e. how to see (by) Allah

مجاز القرآن  أبو عبيدة 
" عَيْنَ الْيَقِينِ " أضاف العين إلى اليقين والعين مؤنثة واليقين ذكر .

Ibn Kathir (Al-Bidaya wa al-Nihaya)
Surat al-Baqara [2:260] "And when Ibrahim said to Allah show me how You make the dead alive, Allah said:" Don't you believe"? Ibrahim replied: "Yes, but I need to still my heart with certainty (Itminan)". (Allah) said: "Take four birds; Tame them to turn to you; put a portion of them on every hill and call to them: They will come to you (Flying) with speed. Then know that Allah is Exalted in Power, Wise." "

It has been said that Allah ordered Ibrahim to cut off the heads of the birds and hold the heads in his hand, then Allah made every bird come and re-attach itself to its head as it had been before; in this way Ibrahim, though he knew the powers of Allah, a knowledge with absolute certitude, he still LOVED to eyewitness/behold/observe this life-giving power visually for the purpose of gliding from Ilmal-Yaqin (Knowledge of Certitude) to Ainal-Yaqin (Eye of Certitude). And Allah answered his request and granted him the outer-limits of his hopes.

البداية والنهاية  ابن كثير
وقال تعالى: (وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْياً وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ).
ويقال إنه أمر أن يأخذ رؤوسهن في يده، فجعل كل طائر يأتي فيلقي رأسه فيتركب على جثته كما كان، فلا إله إلا الله، وقد كان إبراهيم عليه السلام يعلم قدرة الله تعالى على إحياء الموتى، علماً يقيناً لا يحتمل النقيض، ولكن أحب أن يشاهد ذلك عياناً، ويترقى من علم اليقين إلى عين اليقين، فأجابه الله إلى سؤاله، وأعطاه غاية مأموله

© 2007-2002,  Dara O. Shayda, Dr. Hind Rifai