Divine Flash 25
The lover wanted to behold the Divine
of the Beloved with 'Ainal-Yaqin (The
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
Certitude); he lost his own Self,
did not find the Beloved; again he glanced as best as he could and
"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
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
‘I’ and the Divine Pronoun ‘You’, loaned to me for safekeeping, are
reality two things pointing to One i.e. Allah".
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
You (Anta). These pronouns are not shared with human beings, they
‘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
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
to the sunlight (sees the rays of the sun) but has no clue what it
seeing! Amazing! All things are looking at the Divine Beauty via
of Certitude)—since in reality other than Ahadiyat (Allah and
else) nothing else can be singled out—but not one of them
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
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)
still-ness of the Nafs (Self)
cannot be obtained other than through Haqqul-Yaqin (Absolute
Sahl Ibn Adballah al-Tustari was asked: "What is Yaqin (Certitude)"
answered: "Al-Yaqin (The Definitive Certitude) is Allah!
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
you and you are IT!"
Dara: ‘IT is you and you are IT’ does not mean ‘you are Allah and
is you’, rather it means that the third person absent Divine
pronoun—that was loaned to you Araqi for safekeeping—is no Wujud (Being)
than the second person Divine Pronoun You i.e. Allah. And
you, Araqi, you will never cognize unless and until such time when
 Meaning of the Ainal-Yaqin:
Sha’rani (Tabaqatul Kubra)
(Some sheikh) used to say: "The Muzhir (The place for
of Al-Haqq (Absolute Reality & Truth, Allah)
not guide you towards ITs
Self) until there is no eye for you except the Eye of the
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
Light), thus the realization of Ainal-Yaqin (The Eye of
is when there is no eye for (seeing) Hu (IT,
He) other than from ITself.
وكان يقول: لا يدلك مظهر الحق على نفسه حتى لا يكون للحق عندك عين
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)
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
of them as positive and negative charges, attracting each other
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
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)
order to grasp the true semantic meaning of Ainal-Yaqin i.e. how to
" عَيْنَ الْيَقِينِ " أضاف العين إلى اليقين والعين مؤنثة واليقين
Ibn Kathir (Al-Bidaya wa al-Nihaya)
Surat al-Baqara [2:260] "And when Ibrahim said to Allah show
how You make the dead alive, Allah
Don't you believe"? Ibrahim replied: "Yes, but I need to still my
with certainty (Itminan)". (Allah)
"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
Then know that Allah
is Exalted in Power, Wise." "
It has been said that Allah
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
his request and granted him the outer-limits of his hopes.
والنهاية ابن كثير
وقال تعالى: (وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ
الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ
قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ
ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءاً ثُمَّ
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
يعلم قدرة الله تعالى على إحياء الموتى، علماً يقيناً لا يحتمل
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