Lām (Alphabetized Divine Word ‘Lam’)
Lam: Prehension of Qidam
Subjective-Form: Feeling of the
Jalaliyat: The Divine Veils
Klein-Gordon Paradox: R > 1 & T < 0
Ishq: The Fuel for the Lamic
Li vs. La: The Secrets of the
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
the infinite-most antecedent to all else!
Lam: Prehension of Qidam
Divine Word) Lam (The ‘L’ sound) is a prehension,
where Wujud (Being)
prehends the Qidam with incredibly rich and
Note: Subjective-form roughly means the how-ness
by which the Wujud (Being) feels or
accomplishes the prehension
‘Prehending Qidam’ means the Wujud's (Being’s)
concrescence includes the
Qidam (or members of Qidam) somehow and the term ‘somehow’ is the
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
Note: That is why in the Arabic of the Qur’an
events that will actualize for certain, even in the future, are indeed
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
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
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
7:48 And the companions on the
heights called some men: ‘called’
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
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
transient nascent universe can ‘rank’ the members of Qidam
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
of the Eyes) and Basira (Spiritual
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
Jalaliyat, as we read later on, are the very veils that are infinitely
widespread forbidding any entity from nearing to Allah, unless
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.
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)
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)
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). “
Ambiguities and obscurities e.g. the untrained heart does believe the
Lam is only an L-sounding alphabet, while a pure heart SEES a
a vector stretching from Qidam to here’s
‘the unpolluted purity of the Qidam’:
Actualities only no potentialities commixed with the actualities.
impassable barrier between us here and the Qidam
the space where all
the actualities reside free from the potential/probable variance and
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.
‘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
‘for the possessor and endower of the
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
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
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
روزبهان بقلی شیرازی
لامات از متشابهات و التباسِ صِرفِ
قِدَمْ در جلالیات از حق به حق
در عشق بر عشق اشارات ازلیات بر ابدیات
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
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
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
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
the barrier while the R greater than one indicates an ensemble of
particle and a new antiparticle reflecting off the barrier!
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.
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
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
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
4. Looking backwards through the vector one sees the
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
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.
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
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
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, 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
for one entity which if we look along its
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’
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
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
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
(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
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).
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
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
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.
are knowledge(s) of infinite dimensions unsuited for intellectual
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
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
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
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.
are for the
purpose of generating cross-multiversal vectors pointing back at the
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
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
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
وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَنِ فَلَا تَسْمَعُ
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.
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
Al-Lamat (by Al-Zajjaj)
Chapter: Lamil Istihqaq (Lam for
“The Lam for Istihqaq (Worthiness) has a lower sound i.e. Li e.g.
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
In our context again the Li Prehension
is a deeply rooted and durable
of Qidam, for the purposes of directing towards
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
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
the cell’s Primordia in Qidam, is indeed a
As are the energy levels of the hydrogen atom discrete and indeed its
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
is applicable to the other forms of Harf or
Quantization such as the subjective-form of the cell’s Prehension of
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
of the Spacetime is Gravity.
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
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
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
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
3. The more we tunnel through the more R or
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
On the meaning of Shat-h
Al-Luma’ Fi Al-Tasawwuf (The Radiance
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
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
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:
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
Dirac's famous linear
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:
“What was visible is the past, composes classical reality, and what was
hidden is the future, remains quantum potentiality in due course of
Richard D. Gill's Shat-h
“Gravity exists only in the past.”
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
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
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
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.
However several new concepts were found while establishing the above
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
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
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
The same can be applied to the DNA: The combinatorial design of the
nucleotide sequences require design times much longer that our cosmos’
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