Harf Lām (Alphabetized Divine Word ‘Lam’)

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See Also:

Lam: Prehension of Qidam 
      Subjective-Form: Feeling of the Past  
Jalaliyat: The Divine Veils  
Klein-Gordon Paradox: R > 1 & T < 0   
Ishq: The Fuel for the Lamic Prehension    
Li vs. La: The Secrets of the Pronunciation         
Quantized Prehension: DNA 
Deeper into the Past, much more to see!  


Qidam is a derivative of the verb qadama that means to precede.  Therefore Qidam means ‘in former times’ or ‘time long since past’ or ‘remote antiquity’ or ‘infinite pre-existence’ or ‘time immemorial’.

For the context of Sufism Qidam is defined as follows:

1.    Place for actualities
2.    Place void of any potentialities
3.    A realm with some spatial attributes e.g. before, after and within

You might imagine Qidam as an archive of all that which actualized and no longer subject to any probability or potentiality.

Al-Qadim is one of the Divine Names and Attributes of Allah which means the infinite-most antecedent to all else!

Lam: Prehension of Qidam  

Harf (Alphabetized Divine Word) Lam (The ‘L’ sound) is a prehension, where Wujud (Being) prehends the Qidam with incredibly rich and variant subjective-forms.

Note: Subjective-form roughly means the how-ness by which the Wujud (Being) feels or accomplishes the prehension of the Qidam.

‘Prehending Qidam’ means the Wujud's (Being’s) concrescence includes the Qidam (or members of Qidam) somehow and the term ‘somehow’ is the subjective-form. Without the participation of the Qidam or members of the Qidam there could never be any Wujud (Being).  

Subjective-Form: Feeling of the Past  
No matter who or what prehends the Qidam, and no matter how at that, there is always a feeling of past-tense to Qidam! Example, we see an apple on the table, the very act of seeing the image of the apple, and thinking about and remembering what apple is, are indeed processes operating upon an object that was objectified in the recent past.

If an object is objectified then its actualization is always in the past.

Note: That is why in the Arabic of the Qur’an events that will actualize for certain, even in the future, are indeed marked with the past tense as following:

16:1 Came the commandment of Allah: Setting the past tense for an event that will realize for certain in future; the commandment of Allah is the Day of Judgment and Majaz is applied to its verb ‘came’ by setting it to the past tense, to guide the mind of the listener to the inevitability in future. 

36:51 And the trumpet was sounded: Again the time is set vis-a-vise the past tense of the verb ‘was sounded’ to indicate the imminent event; as sure as an event that happened in the past, thus using the certitude of the past events as the corridor to traverse to the certainty of the future event of the Day of Judgment and hence the Majaz.

5:116 And when Allah said to the Jesus the son of Mary “Did you tell the people to worship me and my mother”: Allah will ask for sure in future if Jesus did order people to worship him and his mother and again the past tense is a passageway for the mind of the listener to the actuality of the future event.

14:21 And they appeared before Allah collectively: The past tense of the verb appeared indication of the certainty of the event in the future, as the certainty of the past events are lodged within the human intellect.

7:48 And the companions on the heights called some men: ‘called’ the assured eventual happening of the ‘shall call’.

Therefore we realize that in general for Wujud (Begin) prehending the Qidam, the subjective-form is the feeling of the past.

Indeed this feeling of the past is often felt as an ‘age’ in both quantitative and qualitative sense. For the sake of consistency we call this feeling of ‘age’ as the ‘amplitude’. It then easily follows that Al-Qadim is prehended by the age or the amplitude of infinity! Or Al-Qadim the oldest the most ancient. 

Given this amplitude of ‘age’ then the Wujud (Being) here in this transient nascent universe can ‘rank’ the members of Qidam it prehends i.e. precedence established as before and after in time. 

Note: With the exception of the Al-Qadim the age precedence of all actualities within the Qidam can only be established via an external Wujud (Being) in this transient nascent realm. Therefore this world is a mirror off of which the Qidam sees its own order and precedence.

Definition: Primordia, in Qidam, is the primeval counterpart of an object of this world.

The refection is necessary for the Qidam so see its own structures as an image made from the potentialities:


Partitioning of the Qidam is a Process:


Jalaliyat: The Divine Veils     

Jalaliyat (Farhang-eh Istilahat wa Ta’birat-eh Irfani by Sajjadi)
“Jalal means veiling the Haqq (The Absolute Reality, Allah) against all Al-Absar (Society of the Eyes) and Basira (Spiritual Eyes).”

Lisanul Arab (by Ibn Manzour Afriqi)
“Something Jallala means it became widespread. For example, the cloud that jallala the earth by its rain means the cloud that covered the earth widespread by its rain.“

لسان العرب  ابن منظور 
وجَلَّل الشيءُ تجليلاً أَي عَمَّ. والمُجَلِّل: السحاب الذي يُجَلِّل الأَرض بالمطر أَي يعم. وفي حديث الاستسقاء: وابِلاً مُجَلِّلاً أَي يُجَلِّل الأَرض بمائه أَو بنباته، ويروى بفتح اللام على المفعول.

Jalaliyat, as we read later on, are the very veils that are infinitely widespread forbidding any entity from nearing to Allah, unless by permission.

These veils do conceal the reality of Allah i.e. Haqq and often they are made from Divine Beauty and they are a form of bewildering beauty that is radiant.

In physics terminology Jalaliyat are the potential barriers.

Klein-Gordon Paradox: R > 1   & T < 0

Jalaliyat are the veils that in a widespread fashion conceal the Al-Haqq (The Absolute Reality, Allah) and at that these veils do conceal the Qidam as the space for all actualities; thus forming an impassable barrier between us, here in this transient world made from potentialities, and the Qidam free of all potentialities:

Sharh-e Shat-hiyat (by Baqli Shirazi, 1120 CE) 
Chapter 12
On The Meaning of Lam and the true meaning of its Shat-h (Sufi Terse Verbiage)

“The Lam (‘L’ sounding Arabic Alphabet) is one of the Mutashabihat (Ambiguities). It is an intimate association between the unpolluted purity of the Qidam and Jalaliyat: from Haqq for the Haqq, of Ishq for the Ishq, the Isharat (Vectorial Pointers) from Azaliyat (Sempiternities) to Abadiyat (Eternalities). And indeed Hu (IT, He) is the (only true) beloved, fell in love with ITself by the love from ITself, for the possessor and endower of the Divine Beauty is sempiternal—Cleansed and free from the defects of ever-variant transience (of this transient temporal universe). “

Mutashabihat (Ambiguities): Ambiguities and obscurities e.g. the untrained heart does believe the Lam is only an L-sounding alphabet, while a pure heart SEES a prehension a vector stretching from Qidam to here’s transience.

the unpolluted purity of the Qidam’: Actualities only no potentialities commixed with the actualities.

Jalaliyat: Widespread impassable barrier between us here and the Qidam the space where all the actualities reside free from the potential/probable variance and transience and passage of time.

from Haqq for the Haqq’: Originated from the Divine actuality and reality i.e. Haqq, for the purpose of preserving the Divine actuality and reality of the Al-Haqq (The Absolute Reality, God).

of Ishq for Ishq’: Ishq means unrestrained unary love as opposed to Hubb and Wudd that are dual love i.e. require two distinct lover and beloved, Ishq is unrestrained and beyond-any-control resistless form of love that is unray i.e. self-entangled.

Isharat (Vectorial Pointers) from Azaliyat (Sempiternities) to Abadiyat (Eternalities)’: This basically says what you read earlier was the recipe for the formation of a vector that stretches from Azal where the actualities reside to Adab where the eternalities reside, eternalities that are still subject to the passage of time and transience.

Hu (IT, He) is the (only true) beloved, fell in love with ITself by the love from ITself’: This describes the Divine Self-Entanglement aspect of Tauhid (Divine Oneness).

for the possessor and endower of the Divine Beauty is sempiternal’: First the very fuel of the above vector and its pointing from one universe to another is provided by the radiation of the 'Ishq (Unary Love) and viewed by the Divine Beauty! Second the origin of this form of energy is Azal or sempiternity where Allah resides so to say.

Cleansed and free from the defects of ever-variant transience’: The energy and its source are infinitely pure and cleansed from anything from this world i.e. the energy is the most potent of all energies known to us.

Note: The energy from the radiation of the Divine Beauty is what fuels the Quantization of this Lamic Prehension i.e. we are able to recognize in a discrete fashion a single letter of alphabet or a class of voice signatures that signify the concept of single spoken letter-sound i.e. the ‘L’ sound. Had this expenditure of the energy not been approved in the Sempiternity we could have never Quantized this prehension (in alphabetic form) and therefore there would have been no way to discuss or transmit ideas about this prehension and its consequent subjective-forms.

شرح شطحیات
روزبهان بقلی شیرازی
فصل 12
لامات از متشابهات و التباسِ صِرفِ قِدَمْ در جلالیات از حق به حق
در عشق بر عشق اشارات ازلیات بر ابدیات است
و اوست معشوق عاشق شد به عشق خویش بر عشق خویش
زیرا که صاحِب ْجمالِ ازل است از خلل تغایر حدثانی منزه است

Lisanul Arab (Ibn Manzour Afriqi)
Derivative forms of Labasa deal with the covering or enrobing something as a covered-layer. This is the meaning of the Iltibas used by the Sheikh Baqli in the above text meaning a covering veiling.

لسان العرب  ابن منظور 
وأُلْبِسَتِ الأَرض: غطَّاها النَّبْتُ. وأَلبَسْت الشيء، بالأَلف، إذا غَطَّيْته. يقال: أَلْبَس السماءَ السحابُ إذا غَطَّاها. ويقال: الحَرَّةُ الأَرض التي لَبِسَتها حجارة سُودٌ. أَبو عمرو: يقال للشيء إذا غَطَّاه كلَّه أَلبَسَه ولا يكون لَبِسَه كقولهم أَلبَسَنا الليل، وأَلْبَسَ السماءَ السحابُ ولا يكون لَبِسَنا الليل ولا لَبِس السماءَ السحابُ.

Let’s set the Jalaliyat to be an infinite electric potential, on one side lies our universe and on the other side lies the Qidam or the space of all actualities cleansed from all potentialities. Let’s assume that there is a particle on the left-most side i.e. our transient world. And let’s assume its true reality and actuality is in the space of all actualities (Right-most side).

The wave function of this particle travels to the right in order to catch up with its reality in Qidam! But it is blocked by the impassable barrier. Under the classical mechanics understanding the wave would fully reflect back and there will be no transmission through the barrier.

However let’s apply the relativistic Klein-Gordon equation of wave motion to this situation. We get a reflection off the barrier and quantal tunneling transmission through the barrier. As if this was not amazing enough the calculations show that the rate (percentage) of the reflection i.e. R and transmission i.e. T while satisfying the equation R + T =1, they also satisfy:

R > 1   &   T < 0

The negative T is interpreted as the antiparticles tunneling through the barrier while the R greater than one indicates an ensemble of particle and a new antiparticle reflecting off the barrier!

Additional antiparticle reflection off the barrier and the tunneling transmission are what Baqli phrases as: From Haqq to Haqq or from reality/actuality to reality/actuality. Because our transient universe is temporal and filled with potentialities, therefore the only source of actuality is from the veil/barrier that conceals the Qidam the space of all actualities.

The antiparticle transmission traverses the barrier at superluminal speed, thus satisfying the following metaphysical law of Sufism:

All objects must return to their source!

كلُّ شىءٍ يرجعُ الى اصله

In our case, all wave functions must tunnel through the barrier to their actuality, and this actuality is what we call the simpleton particle.

The Tunneling transmission T, originated no matter along which axis, has invariant behavior due to the relativistic nature of the Klein-Gordon equation; therefore its superluminal traversal of the infinite barrier has the same behavior and that behavior we ‘feel’ as though the transmission T time-travelled into the deep past, infinite past and reached the Qidam to match up with its actuality!

Therefore we can conclude, the particle is always in the past.

Although the tunneling concepts mentioned above seem like the action starts from our transient world and ends in the Qidam the space of all actualities, in reality it works the other way around:

1.    From the actuality of a particle a vector stretches from Qidam, through the barrier, and entering into the transient world pointing at its corresponding potentiality. This it does by tunneling and time travel, time-hop, into the deep future to reach its potentiality. (Baqli’s from Azaliyat to Abadiayt)
2.    This vector connects the actualities to their corresponding potentialities, probabilities and uncertainties.
3.    The connection is very real, it is not a hypothetical vector
4.    Looking backwards through the vector one sees the particle-antiparticle pairing, indeed this is what we see looking at the wrong direction; from the Qidam to our transient world one would only see one self-entangled particle. As if a person looking into a defocused lens and sees several of each objects, in reality there is only one.

Definition: Primordia, in Qidam, is the primeval counterpart of an object of this world.

Ever object must prehend its own primordia or else it could not have any concrescence into its final objectified formation. 

Lamic prehension is thus a composite prehension comprised:

1.    P+, a positive prehension where the object prehends its own primordia
2.    P-, a negative prehension where the object prehends its own primordia negatively i.e. denies its own reality and its participation within the divisible potentiality

Note: Divisibility is simply exemplified by the statement ‘if I am here and then I am across the room probably I cross the points in between and potentially/probably I may leave the room’. In Qidam there is no such concept of divisibility.

Process and Reality by Whitehead
“In the becoming, it (subjective-form) meets the ‘data’ which are selected from the actual world.”

Note: 'data' is the Primordia. 

In the case of the particles—and hoping to generalize the concept to all Lamic prehensions—the subjective forms i.e. Subj+ and Subj- flow in different direction towards or away from the primordia, towards or away from Qidam. This complies with the particle-antiparticle conjugate formulation and laboratory findings e.g. the Quantum tunneling of the electron and positron.

Q: Where the self-prehension i.e. object prehending its own primordial, comes from?
A: As was beautifully and laconically worded by Sheikh Baqli: ‘Hu (IT, He) is the (only true) beloved, fell in love with ITself by the love from ITself’; this describes the Divine Self-Entanglement.

This Divine Self-Entanglement, like a ubiquitous dye, colors all objects that are objectified and they realize their own self, as opposed to objects that are objectified but do not prehend their own primordia or in other words they have no feeling for their own self.

Note: P+ and P- do not define two different particle antiparticle, it is our antiquated thinking and modeling that requires us to think about two particles, in reality there is one complex prehension for one entity which if we look along its prehension’s vector in the wrong direction sometimes confuses us to think we are seeing two particles.

Therefore for the same reasons, we do not consider our own Self as another person and yet we have a strong urge and feeling that there is more to our existence than what we see here. These are the tell tales of the P+ and P- as a complex unit our vectorial Wujud (Being).

Ishq: The Fuel for the Lamic Prehension    

‘Abharul ‘Ashiqin (The Lovers’ Daffodil)
Chapter 32, Roozbehan Baqli Shirazi, 1120 CE
“Know O brother—may Allah provide for you and give you the benevolence of the Nation of Kamāl's (Those reached the Perfection) ‘Ishq (Unrestrained Love)—That Allah’s Dhāt (Innate Essence), sempiternally and eternally, is characterized with the Sifāt (Divine Attributes) which are Qadim: from time immemorial i.e. infinitely ancient. And from amongst of these Attributes, ‘Ishq (Unrestrained Love) is one. Hu’s Nafs (Divine Self) loved ITself. Therefore, the lover the love and the beloved are but One! And a dye originated from that ‘Ishq (Unrestrained Love) that remains to be Hu’s Divine Attribute, free and cleansed from the variance of the temporal transience. ‘Ishq is the Kamāl (Perfection) of the Mahab-bat (Divine Love) and the latter is one of the Divine Attributes. Don’t be fooled by the names, that Love and ‘Ishq are the same. It is ITs Divine Attribute subsisting upon ITs own Dhāt (Innate Essence). There is no variance within this, not that Hu is the lover(Muhibb) for the Hu, but Hu has ‘Ishq (Unrestrained Love) for Hu! (Dara: Love is binary relationship and yet ‘Ishq is unary)

Ishq as a unary love for the Divine Being, spells out an unbound gravitations force of Self-Attraction (Jazaba) or you might have said Self-Entanglement. An incredible imploding infinite gravitational force that allows for nothing to leave its grasp with the exception of an odd light-like entity, which is called the Nur (Divine Light).

The Self-Entanglement radiates.

This radiation is what fuels the Lamic Prehension. There is no energy in the universe that has that much potency within to energize the incredible multiversal tunneling and traversing of the Lamic vector of prehension.

Looking along the vector of the Lamic Prehension one sees the Divine Beauty, for all knowledge(s) associated with the Qidam are of infinite measures, and there is no intellect able to cognize such limitless knowledge. As the knowledge approaches infinity, it becomes beauty, the Divine Beauty!

Looking along the vector of Lamic Prehension, from Qidam to our world, you see the non-transient beauty or the beauty within.

Looking along the vector of Lamic Prehension, from here to Qidam, you see the transient beauty or the beauty without.

41:53 Soon will We show them our Signs in the (furthest) regions (of the earth) (TRANSIENT BEAUTY WITHOUT), and in their own souls (NON-TRANSIENT BEAUTY WITHIN)

سَنُرِيهِمْ آَيَاتِنَا فِي الْآَفَاقِ وَفِي أَنْفُسِهِمْ

The said beauties serve as veils as well, just like the aforementioned Jalaliyat! All you can see and ever you shall see, in around the vector of the Lamic Prehension is the effulgence of Divine Beauty. All else are knowledge(s) of infinite dimensions unsuited for intellectual cognizance.

Note: What Dirac and Klein saw within the equations of the motions of the electron and positron were the Tajalli (Lucent Manifestation) of the Divine Beauty of the Lamic Prehension. What Carl Anderson saw in his cloud chamber's photographs again where the Tajalli of the Divine Beauty.

Li vs. La: The Secrets of the Pronunciation 

Al-Lamat (By Al-Zajjaj)
Chapter: The possessive Lam

“In the pronunciation form Li, Li-Zaid means something belonging to Zaid and it is connected before the name Zaid.

If someone asked what is the difference between:

1.    Ghulamu Zaid-e (Zaid’s lad)
2.    Ghulamu Li-Zaid-e (Lad for Zaid)

By saying Ghulamu Zaid-e (Zaid’s lad) you identify the lad by Zaid i.e. this lad is famous because he is Zaid’s. On the contrary if you said Ghulamu Li-Zaid-e (Lad for Zaid), this ‘points’ towards the lad to inform the listeners that, for instance, if there were number of other lads this specific one belongs to Zaid.”

Rephrasing for our context:

1.    Baitul-lah (Allah’s House) has no ‘Li’ therefore a house is made famous for being somehow associated with the name of Allah. (Allah's Messenger, Allah's She-camel)
2.    Lill-Lah (For Allah), on the contrary makes some object or act point towards Allah i.e. the object or the act in of itself is no consequence except it forms a ‘vector’ pointing directing towards Allah.

Therefore the Lamic prehension has a shifted focus, it is not about the objectification of the subject, and rather it is about the prehension forming a vector that points back towards the Qidam where Al-Qadim is.

Lamic prehensions are for the purpose of generating cross-multiversal vectors pointing back at the Qidam.

اللامات  الزجاجي
باب لام الملك
لام الملك موصلة لمعنى الملك إلى المالك وهي متصلة بالمالك لا المملوك كقولك: هذه الدار لزيد وهذا المال لعمرو وهذا ثوب لأخيك، وقد تتقدم مع المالك قبل المملوك إلا أنه لا بد من تقدير فعل تكون من صلته كقولك: لزيد مال ولعبد الله ثوب لأن التقدير معنى الملك، قال الشاعر: لليلى بأعلى ذي معارك منزل  خلاء تنادى أهله فتحملـوا
فإن قال قائل فما الفرق بين قولك هذا غلام زيد وهذا غلام لزيد إذا كنت قد أضفته في الوجهين إلى زيد قيل له الفرق بينهما أنك إذا قلت هذا غلام زيد فقد عرفته بزيد وإنما تخاطب بهذا من قد عرف ملك زيد إياه وشهر به عنده وإذا قلت هذا غلام لزيد، فإن ما تشير إلى غلام منكور ثم عرفت مخاطبك أن زيدا يملكه في عدة غلمان أو وحده فأفدته من معنى الملك ما لم يعلمه فهذه مخاطبة من لم يعلم ملك زيد إياه حتى أفدته وغلام في هذا الوجه نكرة وإن كانت اللام قد أدت عن معنى إضافته إلى زيد لأنها تفصل بين المضاف والمضاف إليه من أن يتعرف المضاف به أو يكون المضاف إليه تماما له،

Lam (The ‘L’ sounding alphabet) comes into two varieties:

1.    La, sounding as in cat, and it sounds as such only when it is connected before a personal pronoun i.e. no direct mentioning of the name e.g. La-Kum (For you)
2.    Li, sounding as lit and it sounds as such only when it is connected before a direct mention of a name e.g. Li-Zaid (For Zaid)

La is the louder sound referring to an absence while Li is lowered sound for referring to an actual presence.

La-Hu (For IT, For Him) is a louder sound of La to indicate the absence i.e. Allah is not patently present and therefore we dare to raise our voices, there is no need to maintain the Adab (Etiquette) since Divine Presence is missing.

Lil-lah (For Allah) is a lower sound of Li to indicate the presence i.e. Allah is patently present and therefore we do not dare to raise our voices, and there is an obligation to maintain the Adab (Etiquette) for Divine Presence:

20:108 All sounds shall humble themselves in the Presence of ((Allah)) Most Gracious: nothing shalt thou hear but the tramp of their feet (as they march).

وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا

Therefore there are two distinct categories of Lamic Prehensions:

1.    Li: Facing the Divine Presence
2.    La: Lack of the Divine Presence

Li as we get closer to the Qidam and La as we get closer to our potential forms in this transient world.

اللامات  الزجاجي
باب لام المضمر
لام المضمر هي اللام الخافضة للأسماء في خبر إن أو غيره كقولك: هذا لك ولكما ولكم ولهم وله وما أشبه ذلك كما قال تعالى: (لَكُمْ دِينُكُمْ وَلِيَ دِينِ)؛ ولهم أجر غير ممنون؛ وهي مفتوحة مع جميع المضمرات إلا مع ضمير الواحد إذا أخبر عن نفسه كقولك: لي غلام ولي ثوب وإنما انكسرت مع الياء هاهنا لأن من شأن ياء الإضافة أن تكسر ما قبلها إلا أن يكون حرف مد ولين كقولك: هذا ثوبي وغلامي ورأيت ثوبي وغلامي ومررت بثوبي وغلامي يكون على حال واحدة كما ترى، فإن كان قبلها ألف لم يمكن كسرها لأن الحركة في الألف غير سائغة فتترك الألف على حالها وتفتح ياء الإضافة كقولك: هذان غلاماي وهذا فتاي ورأيت فتاي ومررت بفتاي ورحاي كما قال الله جل وعز هي عصاي أتوكأ عليها ومن العرب من يقلب الألف ياء فيدغم فيقول هذه عصي ورحي ومنه قول بعض الصحابة وضعوا اللج على قفي قال أبو ذؤيب: سبقوا هوي وأعنقوا لهواهم  ففقدتهم ولكل جنب مصرع 
فإن قال قائل فإذا كانت لام المضمر هذه التي ذكرتها هي اللام الخافضة بمعنى الملك والا ستحقاق في الخبر وغيره فلم فتحت مع المضمر وكسرت مع الظاهر فقيل هذا غلام لزيد وهذا غلام لك وما أشبه ذلك فالجواب في ذلك أن أصل هذه اللام الفتح لأن أصل هذه الحروف التي جاءت على حرف واحد للمعاني الفتح نحو السين الدالة على الاستقبال وواو العطف وفائه والواو والتاء في القسم والواو بمعنى رب، ولام الابتداء وما أشبه ذلك وإنما يكسر منها ما يكسر فصلا بين مشتبهين أو يكون ما يجيء منها مكسورا نزرا يسيرا عندما جاء منها مفتوحا ومن الدليل أيضا على أن أصل لام الخفض الفتح وأنها فتحت مع المضمر على أصلها أنك تقدر على إضمار كل مظهر ولست تقدر على إظهار كل مضمر على معناه نحو المضمر في نعم وبئس وباب كان وإن وفي ربه رجلا والمضمر وكذلك قولك: زيد قام وما أشبه ذلك فتحت اللام الخافضة مع المضمر على أصلها وكسرت مع الظاهر فرقا بينها وبين لام التوكيد لأنك لو فتحتها مع الظاهر أشبهت لام التوكيد ألا ترى أنك لو قلت وأنت تريد الإضافة إن هذا لزيد لم يعلم هل قصدت إلى إضافة المشار إليه إلى زيد أو إلى الإخبار بأن المشار إليه زيد، فإن قال قائل، فإن الإعراب ينبئ عن ذلك لأنك كنت تقول في الإضافة إن هذا لزيد بالخفض فإذا لم ترد الإضافة كنت تقول إن هذا لزيد بالرفع قيل له الإعراب يسقط في الوقف فيسقط الدليل فجعل الفرق باللام لئلا يزول في وصل ولا وقف فكان أبين دلالة مما يدل في حال ويسقط في حال فأما المضمر فلا لبس في مثل هذه الحال لأن علامة المضمر المخفوض غير علامة المضمر المرفوع، فإن ت تقول إذا أردت الإضافة إن هذا لك ولكما ولكم وإذا لم ترد الإضافة وأردت أن المشار إليه هو المخاطب أو غيره وأن الثاني هو الأول قلت إن هذا لأنت فلم يقع فيه لبس فبقيت اللام على أصلها مفتوحة وهذا بين واضح

Al-Lamat (by Al-Zajjaj)
Chapter: Lamil Istihqaq (Lam for worthiness)

“The Lam for Istihqaq (Worthiness) has a lower sound i.e. Li e.g. Al-Hamdu (The Praise) Lil-Lahi (Worthy only for Allah). Sibawayh is of the opinion that this type of low sounding Li indicates Istiqrar (Establishment, Constancy, Continuance, Permanency) i.e. Al-Hamdu (The Praise) is an established constancy with perpetual continuance Lil-Lahi (For Allah).”

In our context again the Li Prehension is a deeply rooted and durable vectorial prehension of Qidam, for the purposes of directing towards Allah.

اللامات  الزجاجي
باب لام الاستحقاق
لام الاستحقاق خافضة لما يتصل بها كما تخفض لام الملك ومعنياهما متقاربان إلا أنا فصلنا بينهما لأن من الأشياء ما تستحق ولا يقع عليها الملك، ولام الاستحقاق كقوله عز وجل: (الحمد لله رب العالمين) و(الْحَمْدُ لِلّهِ الَّذِي هَدَانَا لِهَذَا)؛ وكقولك: المنة في هذا لزيد والفضل فيما تسديه إلي لزيد ألا ترى أن المنة والفضل ليس مما يملك وإن كان المملوك والمستحق حاصلين للمستحق والمالك، ولام الملك والاستحقاق جميعا من صلة فعل أو معناه لا بد من ذلك، وكذلك سائر حروف الخفض كلها صلات لأفعال تتقدمها وتتأخر عنها كقولك: الحمد لله رب العالمين؛ والمال لزيد يقدر سيبويه فيهما معنى الاستقرار تقديره عنده المال مستقر لزيد والحمد مستقر لله تعالى، وكذلك يقدر في الظروف كلها معنى الاستقرار والفراء يقدر معنى الحلول كقولك: زيد في الدار تقديره عنده زيد حل في الدار؛ وأما الكسائي فلم يحفظ عنه في ذلك تقدير ولكن يسمى الحروف الخافضة والظروف كلها الصفات وينصبها لمخالفتها الأسماء

Quantized Prehension: DNA

The cells in our bodies prehend their corresponding counterparts in Qidam via the subjective-form of the DNA code in our genes! These codes are discrete oft-repeated patterns of code similar to bits and bytes in a digital computer’s file.

This discreteness guides us to understand that the Lamic Prehension of the cell’s Primordia in Qidam, is indeed a Quantized Prehension!

As are the energy levels of the hydrogen atom discrete and indeed its mechanics quantized.

Therefore the concept of Harf (Divine Alphabetized Word) is not only applicable to the spoken words such as Lam (The ‘L’ sound) but also the Lamic Prehension is applicable to the other forms of Harf or Quantization such as the subjective-form of the cell’s Prehension of Qidam.


Spacetime as we perceive here, in this transient potential modality, has a counterpart in the Qidam, the space of all actualities. Again the Spacetime of here prehends the Primordia (Spacetime) i.e. the spacetime counterpart in Qidam.

The Subjective-Form of the Lamic Prehension of the Spacetime is Gravity.

Stephen Hawking
The Nature of Space and Time
“(According to String theorists) Gravity would be just like any other field. But I believe it is distinctively different, because it shapes the arena in which it acts, unlike other fields which act in a fixed Spacetime background.”

The subjective-form deals with how-ness i.e. how the Primordia (Spacetime) in Qidam participates in concrescence of the temporal potential Spacetime, where we are. As opposed to other fields e.g. Electric filed E or Magnetic filed B, which are prehended by our Spacetime here yet having no participation with the subjective-form of the Spacetime i.e. as Hawkins said they do not shape the arena they act upon or leave the Spacetime shape untouched.

We can at this point take a rather bold step: Define the Lamic Prehension of the Spacetime to be of composite nature i.e. P+ and P- as was explained in the Shat-h (Terse Sufi Verbiage) or as was elucidated with R and T in Klein-Gordon Paradox. We interpret this traversal towards the Qidam i.e. towards the deep past. In other words Gravity is in continuous Voyage backwards through the deep past towards the Primordia of Spacetime.

Therefore let’s associate Gravity with the P+, the positive prehension which indeed has a form of Voyage or traversal towards the Primordia (Spacetime) the counterpart of the Spacetime in Qidam. This positive subjective-form shapes the spacetime here, where we are, and indeed P+ is the Gravity.

Open Issue: Then what is the P-?

In general the Lamic Prehension of the Spacetime is the very nature of Spacetime’s Self-Entanglement! This Self-Entanglement is shaped by no other than Gravity.

Deeper into the Past, much more to see!  
Prior to the launching of the Hubble Satellite Telescope, we thought that the deeper we could look into space the less we would see i.e. it would be mostly black as get closer and closer to the origin of the universe.

However, to everyone’s surprise, Hubble’s Deep Field pictures showed us a dazzling hubbub of activities deep into the past! The Spacetime was sprinkled with unnumbered galaxies of different shapes and sizes.

Here we can take another bold step: The deeper we peek into the past, the more we can see, the closer to present the less we will see! This sounds like a paradox of some kind, since the ‘past’ is a journal or archive of all that happened and if we are closer to the present the length of the journal should be much longer than if we are closer to the beginning point of time!

Our concept of ‘past’ as a simple accumulative archive or journal of all events needs a serious modification:

1.    If we attempt to peek into the Qidam, the space of all actualities, we must tunnel through a Klein-Gordon like barrier, which has both the reflection sand transmissions T and R while T + R = 1
2.    The more we attempt to peek, the more we must tunnel through
3.    The more we tunnel through the more R or reflection
4.    However R > 1 i.e. new entities generated and entered into our Spacetime
5.    These new Reflections are entities are byproducts of entities in Qidam, therefore we would interpret them as being/coming from the past!

Note: Any attempt to acquire any knowledge or data about the actualities of the Qidam will cause more and more R > 1 reflections off the barrier and therefore even attempts to collect data or obtain pictures would produces more entities into our Spacetime being thought of associated with the deep past. 


On the meaning of Shat-h
Al-Luma’ Fi Al-Tasawwuf (The Radiance of Sufism)
Khajih Nasired-Din Tusi

“Shat-h is the boiling overflow of the soul that pours out of a person. Shat-h in the language of the Arab means motion, movement or motility. The mill is also called Mishtah since the flour is constantly moving within the mill and often pours out of the sides of the mill due to over-filling. Shat-h is about motility, the motion of the Divine Secrets within.

Shat-h is like the overflowing rapids that no longer can be contained within a narrow canal, and their overflowing can cause damage. This form of overflowing, again, is called the Shat-h by the Arab: The water in the river Shat-ha (overflowed).

شطح الماءُ في النهر

Sometimes the Murid (The Seeker of the Divine) finds the turbulence within and no longer can carry the tumultuous load, thus overflows the water of speech upon the tongue with bedazzling shocking words, the epitome of what was uncovered within, the epitome of amazing Beauty that but few are able to grasp.

These overflowing of the Soul, within the language of Sufism, is called Shat-h.”

What Sheikh Baqli said with regards to the Lam is a Shat-h (Sufi Terse Verbiage). But the Shat-h can be found in odd and different places:

Hamilton’s Shat-h
In October 16, 1843, the great Irish Mathematician William Roman Hamilton was walking with his wife by the Royal Canal in Dublin when suddenly a mathematical formula jumped into his mind:

Hamilton carved these into a stone by the canal. These are related directly to the Pauli’s spin matrices.
Source: http://www.weylmann.com/ 

Dirac’s Shat-h
Dirac's famous linear Hamiltonian:

Which has solutions with inherent spin.

Human being might reach a stage in the Voyage where can no longer carry the serene rapids of Divine Secrets and has to overflow some in the form of speech and ideas in order to find a relief from the burden of the secrets s/he has been entrusted with. I have mentioned the Shat-h of Sheikh Baqli but also wanted to show the reader that others, out of the cliché realm of spiritual people, have had mystic experiences that ended with expressions of Shat-h.

The Shat-h might very well be of non-cognitive or non-conscious tumults of the Soul, often striking the persons in seemingly distant spheres of life. While I was researching this write-up I came across two such Shat-h by two contemporary mathematicians:

Belavkin's Shat-h
“What was visible is the past, composes classical reality, and what was hidden is the future, remains quantum potentiality in due course of this motion.”
Source: http://www.maths.nott.ac.uk/personal/vpb/research/cau_idy.html  

Richard D. Gill's Shat-h
“Gravity exists only in the past.”
Source: http://www.math.leidenuniv.nl/~gill/waveparticle.html  

The Sufi mystic sages had odd experiences with the sound of ‘L’ (Lam) in their language and often they felt a deeply seated ‘feeling of infinite past tense’ when they heard or pronounced this alphabetic sound.

I have attempted to reconstruct their mystic experiences vis-à-vis the language of the Philosophy of Organism in seminal work of Alfred North Whithead’s “Process and Reality:

1.    Subject: Some entity here in our temporal spatial transient realm e.g. a cell or a particle
2.    Data: the Primordia of the said entity in another realm called Qidam by the Sufis, where all the actualities cleansed and free from all potentialities lie wherein.
3.    Subjective-Form: the How-ness of how the Data from the realm of actualities pushes/induces/vectorizes itself, in vector form, into the potentialities of our realm here!

First of all the Sufis noticed that Qidam, though completely timeless i.e. resides outside the passage of any time, is however felt as something deeply in the past.

Our realm here i.e. this potential divisible universe was perceived by the past Sufi sages as the mirror image of a reflection made by the Qidam. This potentiality realm was called the Mumkinat which exactly means potentialities in Arabic.

The mirror is none other than the subjective-form of the Whitehead's Prehension concept, examples:

1.    Spacetime in Qidam i.e. the very actuality of the Spacetime, is prehended (mapped into) by here (potential spacetime) and the subjective-form of this prehension is Gravity! And while the other fields e.g. E and B (electric and magnetic) are prehended by the Spacetime as fields, the Gravity is not prehended it is the very subjective-form that pushes the Primordia of Spacetime into our current potential Spacetime by shaping the extendable continuum.
2.    A particle here prehends its reality in Qidam, in deep infinite past, and the subjective-form of this prehension is a braid i.e. Entanglement of two entities i.e. particle vs. antiparticle! The particle 'thread' moves towards the infinite past to catch up with its reality in Qidam and antiparticle 'thread' rushes, from future towards present, to catch up with the potentiality of the particle’s wave-function in our potential realm. (Klein-Gordon Tunneling calculations have been used to justify these claims)

It has been quite obvious to me for some time that these Shat-h(s) of the past Sufi sages are somehow related to some of the mathematical/experimental results in physics, and I hope this write up can elucidated the linkage justifiably.

Open Issues 
However several new concepts were found while establishing the above linkage:

1.    Gravity is indeed ‘moving’ towards the Qidam, towards the deep infinite past, yet I have no clue how to further this mystic experience of "gravity's motility' via mathematics or any other related verbiage/formalism.
2.    DNA is then nothing but the Quantization of the cell prehending itself in its Primordia form in Qidam. Now this requires a mathematically rigorous extension to the Sufi verbiage to handle the Quantized Prehensions which I have no idea how to do.
3.    The deeper we look back into the cosmos’ past the more entities we discover. I recall some astronomers thought that the Hubble Satellite Telescope was a waste of money, since its deep field views would be mostly black sky! Well its deep field views were astoundingly filled with oddly shaped unnumbered long-past galaxies and other entities, spread like gems into the deep sky. The Klein-Gordon Tunneling R > 1 dictates that any attempt to PUSH a request to retrieve information from the Qidam will cause overflow of the R into our potential realm and therefore the past might be changing constantly! Our concept of static past needs a modification.
4.    Our cosmos could be built from nascent components much older than itself! Since our potential realm serves as a mirror wherein the Qidam or the space of all actualities can see itself i.e. establish some kind of order in precedence/age. Therefore an entity here can prehend an entity in Qidam as its Primordia which is much older that our Spacetime here! Please see: http://www.kopernik.org/images/archive/univage.htm. The same can be applied to the DNA: The combinatorial design of the nucleotide sequences require design times much longer that our cosmos’ age.
5.    Exploring Fisher Information as the measure for the amount of knowledge/information and how its asymptotic approach to infinity can model the Divine Beauty.

© 2007-2002,  Dara O. Shayda