Irfan (Gnosis) of Colony Collapse Disorder

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Colony Collapse Disorder
Issues with the Two Sentences 
   Two Verbal-Sentences: Focus on Divine Communication 
   Her Butun (Stomachs)!!!
   Sharab (A Drink) not the ‘Asal (Honey)
   Female gendered Honey Bee
      Her Psyche, Her Silk: Genomic Evidence  
      Thumma: Then with delay
Evanescing Bee
Healing for what? Healing from what?
   Lying Stomach 
Wahy: Rapid Point-to-Point Communication 
Honey Bee: A Salik’s (Spiritual Traveler’s) Template  
  Collective of Thinkers 
   Where Allah places the Divine Gifts 

Colony Collapse Disorder

SAN FRANCISCO, California (AP) -- A survey of bee health released Tuesday revealed a grim picture, with 36.1 percent of the nation's commercially managed hives lost since last year.

Bees are dying at unsustainable levels, the president of the Apiary Inspectors of America says.

Last year's survey commissioned by the Apiary Inspectors of America found losses of about 32 percent.

As beekeepers travel with their hives this spring to pollinate crops around the country, it's clear the insects are buckling under the weight of new diseases, pesticide drift and old enemies like the parasitic varroa mite, said Dennis vanEngelsdorp, president of the group.

This is the second year the association has measured colony deaths across the country. This means there aren't enough numbers to show a trend, but clearly bees are dying at unsustainable levels and the situation is not improving, said vanEngelsdorp, also a bee expert with the Pennsylvania Department of Agriculture.

"For two years in a row, we've sustained a substantial loss," he said. "That's an astonishing number. Imagine if one out of every three cows, or one out of every three chickens, were dying. That would raise a lot of alarm."

The survey included 327 operators who account for 19 percent of the country's approximately 2.44 million commercially managed beehives. The data is being prepared for submission to a journal.

About 29 percent of the deaths were due to Colony Collapse Disorder, a mysterious disease that causes adult bees to abandon their hives. Beekeepers who saw CCD in their hives were much more likely to have major losses than those who didn't.

"What's frightening about CCD is that it's not predictable or understood," vanEngelsdorp said.

On Tuesday, Pennsylvania Agriculture Secretary Dennis Wolff announced that the state would pour an additional $20,400 into research at Pennsylvania State University looking for the causes of CCD. This raises emergency funds dedicated to investigating the disease to $86,000.

The issue also has attracted federal grants and funding from companies that depend on honeybees, including ice-cream maker Haagen-Dazs.

Because the berries, fruits and nuts that give about 28 of Haagen-Dazs' varieties flavor depend on honeybees for pollination, the company is donating up to $250,000 to CCD and sustainable pollination research at Penn State and the University of California, Davis.

Copyright 2008 The Associated Press.

Renée Johnson
CRS Rerport for US Congress 
Aug 2007

How CCD Differs from Past Bee Colony Losses

Ways in which current bee colony losses seem to differ from past losses include:

1. colony losses are occurring mostly because bees are failing to return to the hive (which is largely uncharacteristic of bee behavior),
2. bee colony losses have been rapid,
3. colony losses are occurring in large numbers

Importance of Honey Bees to US crops:

The Honey Bee is not an organism like any other; it is indeed endowed with faculties suitable for interfacing the human spirituality and spiritual companionship:

16:68. And Ka (your, Muhammad’s) Lord inspired/commanded/taught the Honey Bee building your (female) home in hills, on trees, and in (people's) habitations
وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ

16:69. Thumma (Then with delay) do eat of all the produce (of the earth), and do enter-to-travel the easy-paths of Ki (your, female) Lord obediently/compliantly; exits from her stomachs a drink of varying colors; wherein is healing for people; verily Ka (in your presence, Muhammad) Za (This) Li (From a distance) (is) an emphasized-sign for the collective who are (continually) thinking
ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآَيَةً لِقَوْمٍ يَتَفَكَّرُونَ

Note: These words are not about honey or some tasty medicinal treat! These verses are about a terrifically different creature placed upon this earth, which has received direct communication from Allah and has a distinct spiritual relationship with human beings, away and afar from its sweet discharge.

Sudden disappearance of large scores of Honey Bees is testament to appearance of spiritual darkness amongst the human beings, in this case darkness in North America. Their inability to return to their hives is an indication of something blocking the Nur (Divine Light) from reaching them, for they are guided by Allah to find their Paths. The blockage might have a corporeal manifestation and yet it might not, and that is of no intellectual consequence. The noteworthy issue here is the linkage of the Honey Bee to human spirituality.

Issues with the Two Sentences  

Two Verbal-Sentences: Focus on Divine Communication  
In the Language of the Arab, there are two forms of sentences:

1.    Ismiah: A sentence that starts with name of something i.e. the emphasis of the sentence is on the object with the said name
2.    Fa’liah: A sentence that starts with a verb i.e. the emphasis of the sentence is on how something was done or the emphasis is on the verb

16:68 is a Fa’liah sentence since it starts with: ‘Auha (Communicated Rapidly) your Lord to the Bee... Therefore the emphasis of the verse is on the very act of communication or Wahy (Rapid P2P Communication). The emphasis of the sentence is not the bee or trees or the mountains or making home. The listener must focus his attention on the verb ‘Auha (Communicated Rapidly) which is the basis for the rest of the sentence i.e. the rest of the sentence is periphery to this verb, the rest of the sentence explains the specifics of the verb and without this verb the rest of the sentence is meaningless. In other words, if ‘Auha (Communicated Rapidly) is removed then there is no Honey Bee and no Hive ever! All these Bees you see and all the hives you see and all the honey you have tasted, are there to define and explain this way of communication from Allah to the Honey Bee and there is no other significant purpose to these things! The purpose behind the Bee and Honey is nothing other than to manifest the very speech of Allah directed to this particular noble insect.

وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ

16:69 is also a Fa’liah sentence since it starts with the imperative verb: Eat from the produces… and again the pronouns of the sentence are missing i.e. Allah and the Honey Bee, meaning the focus of the sentence is on the Divine Command of Eat and Travel, all else are secondary/supporting/supplimentary to the intended meaning of the sentence. The fact that this insect does, every second of its flight, as Allah commands is the focal issue. The focus is on the verb of eating therefore the Honey Bee eats and every bite/suction is under immediate and absolute control of Allah, in a way not shared with other animals. Also the Bee’s navigation is under tight/direct control of Allah and the Honey Bee does not navigate like other insects or birds.

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّك

Imagine there are kids in a playground playing with toys and cars and dolls and so on. To these children and their teachers all the toys are the same. Now let’s say suddenly a remote controlled robot shows up in their midst. Beyond doubt the children and their teachers notice that this toy is very different than all the other toys. Who brought this strange toy to the playground? Who is controlling this robot? How is this remote controlling working?

Indeed the Verbal Sentences above are removing the perplexing issue of who and how is the controller of the Honey Bees, since for sure they are managed and communicated to and navigate in much different manner than any other airborne creature.

Her Butun (Stomachs)!!! 

16:69. Exits from her stomachs a drink of varying colors;
يَخْرُجُ مِنْبُطُونِهَا شَرَابٌ

Naef, Jaquier, Velluz, Bachofen 
The nectar gathered is stocked in the honey stomach. Enzymes in the saliva, produced in the cervical gland, degrade sucrose into glucose and fructose and cleave glycosides of the nectar into sugar moieties and volatile aglycones. Only a portion of the nectar is transferred to the intestines through a special valve and digested to produce energy for long-distance flights, or stored for hibernation. On returning from the hive, the content of the stomach is regurtitated into the waxy honeycom, either as feed for the bees carrying out their duties in the hive or to ripen into honey.
Source: From the Linden Flower to Linden Honey--Volatile Constituents of Linden Nectar, the Extract of Bee-Stomach and Ripe Honey, Chemistry & BioDiversity-Vol. 1 (2004)    

16:69. … exits from her stomachs a drink of varying colors; wherein is healing for people… I could not figure out why the Honey Bee was used in single form but her stomachs (Butun) in plural? Until when I was doing this write-up and read that Honey Bees have two stomachs: One for storing half digested pollen-honey and another like regular stomach for digestion to nourish her body.

Note: Honey stomach is not a sack! It has a valve and works with the other stomachs and intestines. Sack means someplace something is stored and emptied, via a single opening, but stomach means it has another opening i.e. the valve that coordinates with the other stomach and intestines.

Sharab (A Drink) not the ‘Asal (Honey)

The strangest thing about this verse is that everyone who reads her assumes that the word Sharab (Drink) is referring to honey for sure! But I cannot see why the word ‘Asal (Honey) was not used in place of ambiguous Sharab? Let’s assume for a moment that Sharab does not refer to honey, then what other entities it can refer to:

16:69. exits from her stomachs a drink of varying colors, ‘varying colors’ have been used in other parts of Qur’an:

35:27 Seest thou not that Allah sends down rain from the sky? With it We then bring out produce of various colours. And in the mountains are tracts white and red, of various shades of colour, and black intense in hue.
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ ثَمَرَاتٍ مُخْتَلِفًا أَلْوَانُهَا وَمِنَ الْجِبَالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوَانُهَا وَغَرَابِيبُ سُودٌ

35:28 And so amongst men and crawling creatures and cattle, are they of various colours. Those truly fear Allah, among ITS/His Servants, who have knowledge: for Allah is Exalted in Might, Oft-Forgiving.
وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعَامِ مُخْتَلِفٌ أَلْوَانُهُ كَذَلِكَ إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ إِنَّ اللَّهَ عَزِيزٌ غَفُور

From the above verses we can extract the modern interpretations that ‘varying colors’ could easily refer to the spectral lines of light frequencies used to determine the chemicals in samples. In the case of Honey Stomach these varying colors are about 500+ compounds:

C. Enrich
"Considered as an analytical sample, honey is one of
the most complex mixtures of carbohydrates produced in
nature. Glucose and fructose are the major components
(65–75% of total soluble solids), and other oligosaccharides
are present with small quantities of proteins, amino acids
and vitamins. In addition, honey contains 15–20% water."
Source: Honey characterization by total reflection x-ray fluorescence: evaluation of environmental quality and risk for the human health; C. Enrich, S. Boeykens, N. Caracciolo, G. Custo and C. Va´zquez; X-RAY SPECTROMETRY X-Ray Spectrom. 2007; 36: 215–220 Published online 1 May 2007 in Wiley InterScience 

"Fluorescence Spectra of Different Honey Types. The
recorded fluorescence spectra at three different excitation and
emission wavelengths for the 10 unifloral honey types considered
are displayed in Figure 1. Every spectrum is typical for a given
honey type.

In addition, the present work clearly shows that fluorescence
characteristics of honey are much more dependent on their
botanical origin than on the geographical origin."
Source: Authentication of the Botanical and Geographical Origin of Honey by Front-Face Fluorescence Spectroscopy 

Therefore within the Honey Stomach there are many varying compounds, with varying colors, and some of these compounds refer to the previous immediate verses:

1.    An alcohol that is found in milk! 16:66:

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ

2.    An Aldehyde which is formed during the ‘noble rot’ of grape. Noble rot (French: pourriture noble; German: Edelfäule) is the benevolent form of a grey fungus, Botrytis cinerea, affecting wine grapes. Infestation (Sakaran) by Botrytis requires moist conditions, and if the weather stays wet, the malevolent form, "grey rot", can destroy crops of grapes. Grapes typically become infected with Botrytis when they are ripe, but when then exposed to drier conditions become partially raisined and the form of infection brought about by the partial drying process is known as noble rot. Grapes when picked at a certain point during infestation can produce particularly fine and concentrated sweet wine; 16:67:

وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا إِنَّ فِي ذَلِكَ لَآَيَةً لِقَوْمٍ يَعْقِلُون

But the amazing compounds continue to stun the molecular biologists:

1.    Alcohol that is found in Krill products
2.    Alcohol that is found in the Sternal gland of the Elephant Shrew, which helps the animal to identify the sexes and different members of their colony

In the tiny Honey Stomach compounds synthesized ranging from the mammalian milk to shrimp-like products to fermentations of the grapes and scent-signaling glands of a rodent-like creature:

Naef, Jaquier, Velluz, Bachofen 
"Honey Stomach: In the honey stomach (Fig 7), the aliphatic compounds, the isoprenoids, and the alkaloids all remain unchanged. The presumption that active glycosidases are present in the saliva was confirmed by the appearance of new monoterpenic alcohols in the extract of liquid isolated from the bee stomach: the three linalool derivatives 3,7-dimethylocta-1,5-dien-diol (6),   3,7-dimethylocta-1,6-dien-3,5-diol (7), and 2,6-dimethyl-6-hydroxyocta-2,7-dienal (8), also identified in Citrus Honey. The later aldehyde, giving rise to the isomers of lilac aldehyde (compounds identified in linden honey as well), has already been identified in lavandin oil; it if formed during the ‘noble rot’ of grape must by Botrytis cinerea.

...These two compounds are the only metabolites of  animal origin absorbed into the plant liquid extracted from the bee stomach. The alcohol 11 is known from the milk, Pimenta Racemosa, Krill products, and most interetingly from the Sternal gland of the elephant shrew. "
Source: From the Linden Flower to Linden Honey--Volatile Constituents of Linden Nectar, the Extract of Bee-Stomach and Ripe Honey, Chemistry & BioDiversity-Vol. 1 (2004)    

Female gendered Honey Bee 

An-et-Takhazi (To take, you (female) do take) means take or do for your Nafs (Self), since Nahl (Honey Bee) can be gendered both in male and female form. (Self/Nafs in Arabic is female gendered)

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ)
{ ان اتخذى } لنفسك اى بان اتخذى فان مصدرية وصيغة التأنيث لان النحل يذكر ويؤنث


 ‘Auha (Communicated rapidly) your Lord: means Allah cast into the Nafs (Self, Psyche, female gendered) of the Honey Bee.  

تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ)
حدثنا الـحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، قال: بلغنـي، فـي قوله: { وأوْحَى رَبُّكَ إلـى النَّـحْلِ } قال: قذف فـي أنفسها.

Dara: The female gendering of the Nahl (Honey) is coined as Hamal-Ala-Ma’na (Usage based upon the intrinsic meaning) in Arabic grammar i.e. the female gender does not refer to the sex of the Honey Bee, rather it refers to the Nafs (Self) of the Honey Bee which Nafs is female in language of the Arab.

Allah did not communicate with an insect we call Honey Bee, Allah communicated rapidly with the Self or Psyche of the Honey Bee! This insect differs from all other flying organisms in the sense that she possesses a Self/Psyche similar to the human being’s and Allah communicated with ‘her’ in similar forms (Wahy) and she become cognizant of the Divine Speech and she followed the Divine Instructions.

As indicated earlier, the verbal sentences of these two verses are centered on the verbs of communication in imperative form; they are not centered on an insect or its secretions!

Her Psyche, Her Silk: Genomic Evidence 

Tara D. Sutherland
"Many holometabolous insects produce a silken cocoon in the late
larval stage for protection during pupal metamorphosis. The pupal
cocoon of the domesticated silkmoth, Bombyx mori, is the best
known and most extensively studied among insect silks; it is less
widely known that honey bee larvae also construct silken cocoons
within which they pupate. Successive layers of silk coat the
brood cell walls, accumulating with each larval generation to
comprise a significant proportion of the hive. As beeswax is a
thermoplastic material which loses strength and stiffness with
increasing temperature, it is thought that the accumulated silk
gives the comb tensile strength and mechanical integrity."
Source: A highly divergent gene cluster in honey bees encodes a novel silk family; Tara D. Sutherland, Peter M. Campbell, Sarah Weisman, Holly E. Trueman, Alagacone Sriskantha, Wolfgang J. Wanjura, and Victoria S. Haritos CSIRO Entomology, Canberra ACT 2601, Australia; Genome Res. 2006 16: 1414-1421; originally published online Oct 25, 2006 

Nāzaninam (My caressing love), the grammar of the language of the Arab elucidates the female gendered Psyche (Nafs) for the Honey Bee, but leaving the grammar behind, what other evidence or hint can there be to render something of this incredible insect’s human-like psyche:

Tara D. Sutherland
"The four AmelFibroin genes are clustered sequentially in the A.
mellifera genome (Fig. 2). Immediately upstream (1487 nt) of the silk gene cluster is
another, slightly longer gene (1737 nt), with a somewhat elevated
GC content (45%) and a short CpG island (Fig. 2). This
gene is identified by a single cDNA in the labial gland library, and
the protein (GB12085) is present at low levels in gland extracts
(Supplemental Table I) but is not found in the cocoon silk. The
protein has structural similarities to the AmelFibroin silk fiber
proteins (see structural analysis below). We have named this
open reading frame AmelFibroin-rel (and the protein AFrel, Amel-
Fibroin-related) due to the probability that this gene has arisen
through gene duplication events from a common ancestor
shared with the AmelFibroins.

It is likely that AmelFibroin-rel shares a common ancestor
with the AmelFibroin genes due to its genomic colocation, genetic
structure, and very similar protein amino acid composition and
heptad substructure. The inability to align AmelFibroin-rel to the
AmelFibroin genes suggests that AmelFibroin-rel is the most distantly
related member of the gene family. Although it is found in
the labial gland, AFrel is not found in the silk. Two ESTs from
AmelFibroin-rel have been isolated from the honey bee brain
(BB170026B10F06 and BB170026A20D06 from the adult bee
brain library, BB17), an organ that does not produce silk. Coiled
coils can form large regular structures (as proposed for the honey bee silks)
or can mediate more dynamic interactions as transcriptional factors,
receptors, and signaling molecules. The differential expression
of AmelFibroin-rel suggests that AFrel may be playing a regulatory rather
than structural role in silk production, consistent with its divergent sequence."
Source: A highly divergent gene cluster in honey bees encodes a novel silk family  

There are number of DNA sequences in the genome of the Honey Bee that expresse the necessary proteins in their larva silk, but one called AF-rel has been expressed in the mouth region and not found in the silk! Moreover searching for this sequence of nucleotides their presence only found in the Honey Bee brain!

Therefore the necessary process for the silk generation is not as simple as the animal spitting out some sticky material:

1.    There is a control-layer on top of the silk making
2.    The fact that it is found only in the brain and the mouth region indicates a serious interaction of the Honey Bee brain with the silk making and thus an indication of an elaborate cooperation

These molecular findings suggest: The putative Self/Psyche of the Honey Bee is manifested through the gene expression of AF-rel based proteins in the brain and in the mouth.

Wahy (Rapid P2P Communication) has a lingering Tajalli-Af’al (Lucent Manifestations of The Divine Deeds) which has caused alterations of the regular non-honey Bees into a Honey Bee, a creature that listens to the “‘Auha (Communicated) your Lord”, the Wahy here is manifested (Tajalli-Af’al) in the form of a writing i.e. nucleotide sequences and the act of reading or the listening of the Bee is the very protein-expression of the Divinely Scribbled nucleotides. Remember that Wahy in the language of the Arab does also mean a written communication between two entities.

Thumma: Then with delay  

16:68. And Ka (your, Muhammad’s) Lord inspired/commanded/taught the Honey Bee building your (female) home in hills, on trees, and in (people's) habitations

16:69. Thumma (Then with delay) do eat of all the produce (of the earth), and do enter-to-travel the easy-paths of Ki (your, female) Lord obediently/compliantly

Tara D. Sutherland
"Immediately upstream (1487 nt) of the silk gene cluster is
another, slightly longer gene (1737 nt), with a somewhat elevated
GC content (45%) and a short CpG island (Fig. 2). This
gene is identified by a single cDNA in the labial gland library, and
the protein (GB12085) is present at low levels in gland extracts
(Supplemental Table I) but is not found in the cocoon silk. The
protein has structural similarities to the AmelFibroin silk fiber
proteins (see structural analysis below). We have named this
open reading frame AmelFibroin-rel (and the protein AFrel, Amel-
Fibroin-related) due to the probability that this gene has arisen
through gene duplication events from a common ancestor
shared with the AmelFibroins.

The high GC content corresponding to the open reading
frames of this cluster is partially the result of the abundance
(29%–33%) of the GCX codon, which encodes alanine. However,
the alanine content of the gene product is not sufficient to completely
account for the high GC content. Previously, genomic
regions of GC bias have been associated with highly expressed
genes in the human and Drosophila genomes (Versteeg et al.
2003; Stenoien and Stephan 2005), and the AmelFibroin genes
appear to fit this pattern.

The inability to align AmelFibroin-rel to the

AmelFibroin genes suggests that AmelFibroin-rel is the most distantly
related member of the gene family. Although it is found in
the labial gland, AFrel is not found in the silk. Two ESTs from
AmelFibroin-rel have been isolated from the honey bee brain
(BB170026B10F06 and BB170026A20D06 from the adult bee
brain library, BB17), an organ that does not produce silk."
Source: A highly divergent gene cluster in honey bees encodes a novel silk family    

AF-rel is in a rich GC-biased genomic region and it is un-aligned to the other silk genes, therefore it is the most distant relative of the silk genes and this distance it is not the distance between the nucleotides, instead distance via the gene-expressions, over and over, distance in time!

This is the Irfan (Gnosis) of the term Thumma (Then with delay), from the time Allah made Wahy to the Honey Bee to build hives, to the time it flew and ate from the meadows, there we found a delay. Delay that is caused by the time; and the time that is caused by the unnumbered gene-expressions and consequent mutations of the said silk genes and its control mechanism AF-rel i.e. time that the Honey Bee listened intently to what Allah communicated to her psyche for millions of years on this planet.

Evanescing Bee
Honey Bee is indeed a distinct life-form amongst all the life forms on this earth. Mind you there are other species of the Bee that did not receive the Wahy (Rapid P2P Communication) from Allah and they make their homes differently in holes (Often prefabricated) and they produce no honey:

1.    Alkali Bee: The alkali bee (Nomia melanderi) is a solitary ground nesting bee native to western North America. As its name suggests, it can be found nesting in alkali soil.
2.    Alfalfa leafcutting bee (Megachile rotundata) is a solitary bee that makes its nests in preexisting holes. Unlike the honeybee, the leafcutting bee has no queen or division of labor.

Azizam (My Dearest) if Azizat (Your Divine Dearest) had not inspired some of these insect Bees they would have never made hives and they would have never made honey. It was upon the Divine Endowment of a Nafs (Self, Psyche) that some of these insect bees became 'Honey' Bees as we see today, and it was upon the rapid communication of the Wahy that this Honey Bee's Self/Psyche follows the commands of Allah in every mountain and in every meadow for millions of years!

Q: But did Allah endow these Honey Bees with human-like Self/Psyche and communicated with them for millions of years for the sake of making wax and some bit of sweet liquid?

A: Absolutely not! Since that Mahbūb-eh Kayhāni (Cosmic Beloved) engineered this earth as the ‘incubator’ for Fana (Evanescence) that all creation might evanesce their corporeality and attain spiritual Kamal (Perfection):

55:25. Kullu-Man (All alive with intellect) upon her (Earth) (are) Fān (Evanescing)
55:26. Wa (While) everlasting (is) the Wajh (Divine Face) of Ka (your, single) Lord, the possessor of Jalal (Sublimity) and Ikram (Benevolence).
55:27. Fa (Therefore inexorably entangled/linked with 25-26) which one of the gifts/endowments of Kum (your, plural) Lord you deny?

Delbarā (O heart-throbbing beloved) for millions of years prior to the biological appearance of the human beings, the Honey Bees have been inspired, individually and collectively by Allah in every meadow on this planet, so that they give her (Earth) the Isti’dad (Preparation and Appetition) to become the place for evanescence of human beings, a planet/place where the human being can shed his/her corporeality and become a fully spiritual creature subsisting solely upon Allah and none else!

Same human being midst the meadows of Eden could not evanesce and displeased Allah by all means possible, and was sent to this earth not for punishment but for evanescence and one of the many militia of Allah who prepared this earth for such human evanescence was the meek Honey Bee; and remember forever: 74:31. and none can know the armies of your Lord, except Hu (IT, Him) and this is no other than a Dhikr (Remembrance) to mankind.

وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ

Healing for what? Healing from what?

Golbargam (My Flower Petal), it is generally accepted that the healing power of the Honey Bee for people is the extraction of honey from her stomach. Beyond any doubt, her potent healing goes far beyond her stomach:

C. Enrich
"Honey has been always considered a delicious food, but
it is also the result of a bio-accumulative process that is
useful to collect information about the environment within
the bees’ forage area. Bees are estimated to forage on plants
growing in a relatively large area of more than 7 Km (sq). If it
is assumed that any hive includes at least 1000 worker bees
and that each of them forage on 1000 flowers per day, the
honey produced daily can be considered the outcome of at
least one million interactions. In this way, the forage area is
effectively sampled for trace elements and the concentration
in honey of heavy and transition metals reflects their levels
in the foraged area.

The mineral content of honey, usually calculated to
be about 0.17%, has been recognized as an environmental
indicator at least since 1984. In addition, the determination of
heavy metals in honey is of interest for quality control when
considering it as food. High levels of metals are undesirable
because of their known or assumed toxicity."
Source: Honey characterization by total reflection x-ray fluorescence: evaluation of environmental quality and risk for the human health; C. Enrich, S. Boeykens, N. Caracciolo, G. Custo and C. Va´zquez; X-RAY SPECTROMETRY X-Ray Spectrom. 2007; 36: 215–220 Published online 1 May 2007 in Wiley InterScience

“‘Auha (Communicated rapidly) to the Honey Bee” means Allah willed to communicate with the Honey Bee vis-à-vis the Ilham (Inspiration).And when the Honey Bee observed these Divine Commands  and when the Honey Bee ate Halal (Lawful Provision), its food-produce became wholesome and became an extract for healing people."

Dara: Had the Honey Bee deviated from Allah’s commandments and ate from the dirty and unwholesome stuff, then from her stomach only pain and suffering and ailment would have reached to the people. Honey Bee is only a source of healings and blessings for people, and only because she follows the Divine Commandments, on each petal of very flower in every meadow.

 تفسير لطائف الإشارات / القشيري (ت 465 هـ) مصنف و مدقق
{ وَأَوْحَىٰ رَبُّكَ إِلَىٰ ٱلنَّحْلِ أَنِ ٱتَّخِذِي مِنَ ٱلْجِبَالِ بُيُوتاً وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ } * { ثُمَّ كُلِي مِن كُلِّ ٱلثَّمَرَاتِ فَٱسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَآءٌ لِلنَّاسِ إِنَّ فِي ذٰلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ }
أوحى إلى النحل: أراد به وحي إلهام..ولما حَفِظَ الأمر وأكل حلالاً، طَابَ مأكلُه وجعل ما يخرج منه شفاءً للناس.
ثم إن الله - سبحانه- عَرَّفَ الخَلْقَ أَنَّ التفصيل ليس من جهة القياس والاستحقاق؛ إذ أن النحلَ ليس له خصوصية في القامة أو الصورة أو الزينة، ومع ذلك جعل منه العَسَلَ الذي هو شفاء للناس.
والإنسان مع كمال صورته، وتمام عقله وفطنته، وما اختص به الأنبياء عليهم السلام والأولياء من الخصائص جعل فيهم من الوحشة ما لا يخفى...فأيُّ فضيلةٍ للنحل؟ وأيُّ ذنبٍ لإنسان؟ ليس ذلك إلا إختياره - سبحانه.
ويقال إن الله - سبحانه - أجرى سُنَّتَه أَنْ يُخْفِيَ كلَّ شيء عزيز في شيءٍ حقير؛ فجعل الإبْرَيَسْمَ في الدود وهو اضعف الحيوانات وجعل العسل في النحل وهو أضعف الطيور، وجعل الدُّرَّ في الصدف وهو أوحش حيوان من حيوانات البحر، وكذلك أودع الذهب والفضة والفيروزج في الحجر...كذلك أودع المعرفة به والمحبة له في قلوب المؤمنين وفيهم من يعصي وفيهم من يخطئ.

Aly M Ezz El-Arab, Shenouda M Girgis, Eman M Hegazy 
"The present results suggest that honey has protective
effects dependant on its antimicrobial properties. Also
honey enhances the endogenous colonic probiotic bacteria
(bifidogenic effects) that has several beneficial effects
(i. e. detoxification and antigenotoxicity).

The present study confirms the simulative effect of honey
on colonic probiotic bacteria. The growth of intestinal
Bifidobacteria spp. was enhanced with presence of more
than lactobacilli spp, which may be due to the honey oligosaccharides
with low degree of polymerization (4 to 5%).

The decrease in the count of colonic probiotic bacteria
with the administration of mycotoxin and in absence or presence
of honey may be due to the changes in the bacterial
surface during growth phase, as a result of mycotoxins

Effect of honey on colon bacterial enzyme activities
The level of glucuronidases is an important surrogate for
the effects of diet on the composition and activity of the
intestinal microflora. It is involved in formation as well as
inactivation of carcinogens in the gut lumen and may be
altered in a positive way by the presence of colonic probiotic
Source: Effect of dietary honey on intestinal microflora and toxicity of mycotoxins in mice; Aly M Ezz El-Arab, Shenouda M Girgis, Eman M Hegazy and Azzat B Abd El-Khalek; BMC Complementary and Alternative Medicine Feb 2006

Miriam O. Iurlina, Rosalia Fritz Departamento de Quı´mica, Bromatologı´a
"4.1. Antibacterial activity 
Honeys have long been recognized for their antimicrobial
activity against bacteria, moulds and yeasts
with unique properties that render it bacteriostatic and
bactericidal. The high osmotic pressure, low water
activity, low pH, low redox potential of honey, hydrogen
and other phytochemical factors might
contribute to the honey antimicrobial nature. Their
relative importance depend on the sensitivity of the
species and the level of additional factors in any

In this study, previous to microbial counts and
bacterial detections honeys were diluted into buffer
dilution water or broth media. This dilution effect
would lead and activation to glucose-oxidase enzyme
that generates hydrogen peroxide, which generally is
the major antibacterial factor in honey."
Source: Characterization of microorganisms in Argentinean honeys from different sources  
Miriam O. Iurlina, Rosalia Fritz Departamento de Quı´mica, Bromatologı´a, Facultad de Ciencias Exactas y Naturales, UNMDP, Funes 3350, C.P 7600, Mar del Plata, Provincia de Buenos Aires, Argentina
Received 17 November 2003; received in revised form 27 February 2005; accepted 22 March 2005; International Journal of Food Microbiology 105 (2005) 297– 304

Lying Stomach 

“within it there is healing for people” could have several meanings:

1.    Pronoun ‘it’ refers to the Qur’an i.e. elucidations to make things clear for people (and thus heal them)
2.    Pronoun ‘it’ refers to contemplation and reflection with regards to the Honey (and the Bee) and these cognitive thoughts have medicinal value for spiritual and psychological healing
3.    Pronoun ‘it’ refers to the honey

A man came to the Prophet, peace be upon him, and mentioned the illness of his brother complaining about his belly and the Prophet recommended: go and give your brother a drink of honey. (After doing that) the man returned again and complained that (the application of honey) made him more ill. Therefore the Prophet said again: go and give your brother a drink of honey. Again the man returned and reported that his brother became more ill. Finally the Prophet said: go and give your brother a drink of honey that Allah has said the truth and your brother’s stomach has lied! As such the man gave his brother the drink of the honey, but this time he was rejuvenated (healed).

 تفسير النكت والعيون/ الماوردي (ت 450 هـ)
 { فيه شفاءٌ للناس } فيه ثلاثة أوجه:
أحدها: أن ذلك عائد إلى القرآن، وأن في القرآن شفاء للناس أي بياناً للناس، قاله مجاهد.
الثاني: أن ذلك عائد إلى الاعتبار بها أن فيه هدى للناس، قاله الضحاك.
الثالث: أن ذلك عائد إلى العسل، وأن في العسل شفاء للناس، قاله ابن مسعود وقتادة. روى قتادة قال: جاء رجل إلى رسول الله صلى الله عليه وسلم، فذكر أن أخاه اشتكى بطنه فقال النبي صلى الله عليه وسلم: " اذهب فاسق أخاك عسلاً " ثم جاء فقال: ما زاده إلا شدة. فقال النبي صلى الله عليه وسلم " اذهب فاسق أخاك عسلاً ". ثم جاء فقال له: ما زاده إلا شدة، فقال النبي صلى الله عليه وسلم: " اذهب فاسق أخاك عسلاً، صدق الله وكذب بطن أخيك، فسقاه فكأنه نشط من عِقال "

Q: How can a stomach lie?
A: It is filled with food and lies that it hungers for desert! As the pubic area lies, after being with his soulmate and yet desires and lusts after others claiming not being satiated! As the mind lies that it is praying and remembering Allah while thinks of others during the prayers!

The Prophet did not recommend that the man drink a sweet drink to heal his stomach, the Prophet told the man to drink from the Wahy and Ilham (Divine Inspiration) to the Honey Bee:

Allah has made the semantics of the Haqiqat (Reality) absolutely clear to the people of Ma’refa (Divine Gnostics) vis-à-vis the stages of ITs Wahy (Rapid P2P Communication) and via the specialization and particularization of this Wahy for whomever created and extended ITs benevolence to and that is the meaning of the saying: 16:68. And Ka (your, Muhammad’s) Lord inspired/commanded/taught the Honey Bee building her home in hills, on trees, and in (people's) habitations. 

Allah has clearly explicated the particular semantics of ITs Wahy (Rapid P2P Communication) for the Honey Bee, and other such communications with all living organisms, since indeed Allah has bestowed by the effusive flood of ITs Divine Deeds and the Nur (Divine Light) of ITs Divine Attributes (Sifat) and the mercy of ITs Dhat (Divine Essence) that all that which is to have soul to have soul to sustain by (ITs deeds, Nur and mercy of Dhat) and become prepared (with capacity, appetite) for Qabul (Absorption) of ITs Wahy (Rapid P2P Communication).

By means of this Divine Communication of Wahy (Rapid P2P Communication) to become cognizant of its Divine Artisan and Divine Creator and to know where the place of its provision is and how to serve its creator in accordance to the measure of its abilities for Ubudiyat (Servitude) and (observance) of the Rububiyat (Divinity), and thus to receive the Ilham (Inspiration) without any intermediary agent.

Because of all the arguments above, Allah inspired (Ilham) all creatures that for sure these beings are the semantics of ITs Divine Secrets! (Dara: by semantics it is meant that examining these creatures only reveals Allah’s secrets) No way could any intellect find out about these secrets except by the Nur (Divine Light) of the Ilham (Inspiration) that was born from these secrets to illuminate the realities of all concealed objects; and the measure of the said Nur (Divine Light) dictates the measure of the uncovering of the secrets and realities of the objects i.e. the more Allah had inspired the object the more our intellect can unlock its secrets and Allah’s secrets.

He who drinks from the Ilham (Inspiration) by means of the Divine Deeds for sure shall be purified, and he who drinks from the Ilham (Inspiration) by means of Divine Attributes (Sifat) his/her/its birth the purest and most illuminated. Don’t you see how the Honey Bee, from her birth, produces honey as a healing that cleans ailments, an Ilham (Inspiration) by means of Divine Attributes (Sifat) without any action of any deed! (Dara: Ilham by Divine Attributes means that the way Allah causes an inspiration in the Honey Bee vs. Ilham by Divine Deeds that means what Allah did/does/will-do causes the inspiration in the Honey Bee; the former much more pure and effulgent than the latter.) ”

تفسير عرائس البيان في حقائق القرآن/ البقلي (ت 404 هـ)
وبيّن سبحانه موضع الحقيقة لاهل المعرفة فى منازل وحيه واختصاصه مما خلق به واكرمه بذلك بقوله { وَأَوْحَىٰ رَبُّكَ إِلَىٰ ٱلنَّحْلِ أَنِ ٱتَّخِذِي مِنَ ٱلْجِبَالِ بُيُوتاً وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ } صرّح ببيان الحق موضع خاصية وحيه من النحل وامثالها مما فيه الحياة فانه تعالى اعطى من فيض فعله ونور صفته ورحمة ذاته كل ذى روح روحا يعيش بها ويكون مستعدا لقبول وحيه بها ومنها يعرف صانعه وخالقه ويعرف مكان رزقه ويعبد الخالق بما يفعل من عبوديته وربوبيته بقدر قوته فى تلقف الالهام منه بلا واسطة فهو تعالى ألهم الجمهور بنفسه لانهم موضع اسراره لا يطلع عليها جميع العقلاء وبقدر نور الالهام يتولد منهم حقائق الاشياء الغيبية ومراتب الإلهام والالهام على مراتب الفعل والصفات فمن كان مشربه من الهام الافعال فيصفو ومن كان مشربه من الهام الصفات فمواليده اصفى وانور الا ترى الى النحل كيف يكون ثمرتها عسلاً فيه شفاء كل عليل لان الهامه تختص بالصفة دون الفعل

Simply studying the inner-workings of the Honey Bee, in and of itself, is a cognitive form of healing for many people.

Wahy: Rapid Point-to-Point Communication 

See Also:
Earlier Research by Dr Hind Rifai  

Allah has used the verb Wahy for the Divine Communication with this organism:

Lisanul Arab
Ibn Manzour Afriqi
Wahy: Pointing at something, writing something, sending off messages, inspiration sent to the mind/heart (Ilham), conversational speech and all concealed and kept quiet. In general all that is sent to someone else. Derivatives of Wahy could also mean speedy actions. (Dara: In our case speedy communications of the sort above with the Honey Bee).

Harith said: Qur’an is easy and yet its Wahy is harder (than its reading), and he meant reciting Qur’an vs. Wahy the writing/scribing.

Note: We coin Rapid P2P (Point-to-Point) Communication for Wahy in English.

لسان العرب  ابن منظور 
الوَحْيُ: الإِشارة والكتابة والرِّسالة والإِلْهام والكلام الخَفِيُّ وكلُّ ما أَلقيته إِلى غيرك.
 فقال الحرثُ: القرآن هَيِّنٌ، الوَحْيُ أَشدُّ منه؛ أَراد بالقرآن القِراءة وبالوَحْي الكِتابة والخَطَّ.
وفي التنزيل العزيز: فأَوْحى إِليهم أَنْ سَبِّحوا بُكْرَة وعَشِيّاً؛ وقال: فأَوْحَتْ إِلينا والأَنامِلُ رُسْلُها 
وقال الفراء في قوله، فأَوْحى إليهم: أَي أَشار إِليهم، قال: والعرب تقول أَوْحى ووَحَى وأَوْمى ووَمى بمعنى واحد، ووَحى يحِي ووَمى يَمِي.
قال أَبو إسحق: وأَصل الوحي في اللغة كلها إعلام في خَفاء، ولذلك صار الإِلهام يسمى وَحْياً؛ قال الأَزهري: وكذلك الإِشارةُ والإِيماءُ يسمى وَحْياً والكتابة تسمى وحياً.
 وقال الله عز وجل: وما كان لِبَشر أَن يُكَلِّمَه الله إِلا وَحْياً أَو من وراءحِجاب؛ معناه إلا أَن يُوحيَ إِليه وَحْياً فيُعْلِمَه بما يَعْلمُ البَشَرُ أَنه أَعْلَمَه،إِما إلهاماً أَو رؤْيا، وإما أَن يُنزل عليه كتاباً كما أُنزِل على موسى، أَو قرآناً يُتْلى عليه كما أَنْزَله على سيدنا محمد رسول الله، صلى الله عليه وسلم، وكل هذا إعْلامٌ وإن اختلَفت أَسبابُ الإعلامِ فيها.
يقال: وحَيْتُ الكتابَ أَحِيهِ وَحْياً أَي كتبته فهو مَوحِيٌّ. قال رؤبة: إِنْجيلُ تَوْراةٌ وَحى مُنَمْنِمُهْ 
أَي كتَبه كاتِبُه.
 والوَحى: العَجَلةُ، يقولون: الوَحى الوَحى، والوَحاء الوَحاء، يعني البِدارَ البِدارَ، والوَحاء الوَحاء يعني الإِسراع، فيمدُّونهما ويَقْصُرونهما إذا جمعوا بينهما،
وتَوحَّ يا هذا في شأْنك أَي أَسْرِع. ووحَّاه تَوْحِيةً أَي عَجَّله.
والوَحِيُّ، على فعيل: السَّريعُ. يقال: مَوْتٌ وَحِيٌّ. وفي حديث أَبي بكر: الوَحا الوَحا أَي السُّرْعةَ السُّرعةَ، يمدّ ويقصر. يقال: تَوَحَّيْتُ تَوَحِّياً إذا أَسرعت، وهو منصوب على الإِغْراء بفعل مضمر

Dara: In this verse the ‘Auha is used as the past tense of the Wahy. In other words the act of communication took place in Qidam (Space of all Actualities) which has the feel and measurement of infinite past, since it is free of all potentialities and being definite as something already happened which is rendered as an actuality.

Allah inspired the Bee prior to the Bee even being alive or created! When the Bee became and formed biologically, something within the Nafs (Self) of the Bee travels backwards in time into infinite past and listens and obeys Allah’s inspirations and afterwards i.e. the word Thumma (Time-like Delay) the Bee finds the vegetations necessary for its sustenance and automatically without any effort finds the passageways in the meadows to and from its hive:

“And Wahy (Rapidly communicated) your Lord” O Muhammad “to the Honey Bee” i.e. made Ilham (Inspiration) to the heart of the Honey Bee and taught the Honey Bee that no one else could have taught her (the bee) except Allah; for the Wahy (Rapid Communication) applies to all concealed awareness; in other words Allah inspired every living to seek for what benefits and avoid all that might hurt them.

16:69. Verily Ka (in your presence, Muhammad) Za (This) Li (From a distance) (is) an emphasized-sign for the collective who are (continually) thinking : For those who have minds to know that the Honey Bee is not doing these amazing acts of building the hive and collecting pollen and producing honey in and of herself, rather all these creative manufacturing is directly from her Lord; and this to serve as differentiating signature, discerning the Honey Bee from all others, in order to established the creativity of her Divine Creator, the powerful, the single One, without any partners and incommensurable .

16:69. sign for the collective who are (continually) thinking: About this verse Kashifi said: The amazing industrious behavior of the Honey cannot, for even a single moment, be unless by the Ilham (Divine Inspiration). Honey Bee eats the bitter fruits and manufactures sweet honey and never eats from what is not pure; and no matter how much the rest of the creation might attempt can never make the polygonal hives that this Bee can make; and as there is healing within her honey for the ailing bodies, there is much healing within pondering upon her affairs, for the ailing ignorant heart!

This verse is about the Divine Will in infinitely Qidam (Space of all actualities) that made these animals do myriad of activities and attributes and nothing from their own instincts or abilities.

And indeed Allah in particular made the Honey Bees, distinguished from the rest of the animals, to resemble the human beings, and in particular those in Suluk (Voyage), that like them as they were relocated to take the mountains for home, for solitude from the rest of the creation to devote to Allah and cut off from the rest. As was the situation with the Prophet peace be upon him, when he used to seek solitude within the cave of Hira.  

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ)
{ واوحى ربك } يا محمد { الى النحل } هو ذباب العسل وزنبوره اى الهمها وقذف فى قلوبها وعلمها بوجه لا يعلمه الا هو مثل قوله { بان ربك اوحى لها } والوحى يقع على كل تنبيه خفى والله تعالى ألهم كل حيوان ان يلتمس منافعه ويجتنب مضاره
{ ان اتخذى } لنفسك اى بان اتخذى فان مصدرية وصيغة التأنيث لان النحل يذكر ويؤنث
{ ان فى ذلك } اى فى امر نحل العسل { لآية } حجة ظاهرة دالة على القدرة الربانية { لقوم يتفكرون } اى للذين تفكروا فعلموا ان النحلة على صغر جسمها وضعف خلقتها لا تهتدى لصنعة العسل بنفسها فان ذلك بصانع صنعها خالف بينها وبين غيرها من الحشرات الطائرة فاستدل بذلك على خالق واحد قادر لا شريك له ولا شبيه. قال الكاشفى { لقوم يتفكرون } [مر كروهى را كه تفكر كنند داراختصاص بصنايع دقيقه وامور رقيقه وهر آينه اينها بوجود نكيرد الااز الهام توانايى ودانايى كه جندين حكمت درجانورى ضعيف وديعت نهد انقيادى دارند كه ازراه فرمان منحرف نشوند امانتى كه ميؤه تلخ خورند وعسل شيرين بازهند ورعى كه جز باك وبا كيزه نخورند طاعتى كه هركز خلاف فرمان نكنند تمكنى كه فرسنكها بروندوباز با وطن خود رجوع نمايند طهارتى كه هركز برقازورات ننشينند وازان نخورند وصناعتى كه اكر همه بنايان عالم جميع شوند همجو خانهاى مسدس ايشان نتوانند ساخت بس همجنانجه ازعسل ايشان شفاى الم ظاهر حاصل شود ازتفكر احوال ايشان شفاء مرض باطن كه جهلست دست دهد]
قال فى التأويلات النجمية فى الآية اشارة الى ان تصرف كل حيوان فى الاشياء مع كثرتها واختلاف انواعها انما هو بتعريف الله تعالى اياه والهامه على قانون حكمته وارادته القديمة لا من طبعه وهواه.وانما خص النحل بالوحى وهو الالهام والرشد من بين سائر الحيونات لانها اشبه شئ بالانسان لا سيما باهل السلوك فان من دأبهم وهجيراهم ان يتخذوا من الجبال بيوتا اعتزالا عن الخلق وتبتلا الى الله تعالى كما كان حال النبى صلى الله عليه وسلم حيث كان يتحنث الى حراء اسبوعا واسبوعين وشهرا

Honey Bee: A Salik’s (Spiritual Traveler’s) Template 

See Also:  

Ibn Ajiba
There is healing within the honey since the Honey Bee grazes over all vegetation and yet only takes very particular benefits from them. And as such is the perfected Arif (Divine Cognoscente) takes a share (of cognizance) from every object and cognizes Allah within all things. And because of this status, there is within the Arif/Honey-Bee healing for the hearts, for anyone who accompanies him, with sincerity and Mahab-bat (Divine Love), healings from Allah for him and whomsoever sees him, and life for him from Allah.

It has been said about the Arif (Divine Cognoscente) that he takes a portion of cognizance from all objects and yet nothing is able to reduce his knowledge, all impurities become pure by him and nothing can soil him, he has a single purpose away from all else and yet nothing can distract him from Al-Wahid (The One, Allah) for one bit…

Abu Bakr Warraq said: Once the Honey Bee follows the Divine Commandments, and thus voyage towards what she was ordered to, Allah makes her secretions a healing for the people. And as such is the believer: Once he follows the Divine Commandments, and preserves his Sirr (Divine Observatory), and receptively faces his Divine Close Friend and Supporter (Allah), Allah makes his sighting his speech and his companionship as healing for the people, and those behold him take heed and those listen to his words are admonished and those who are in his company find good fortune and happiness.

 تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)
يقول الحقّ جلّ جلاله: { وأوْحَى ربك إلى النحل } أي: ألهمها، وقذف في قلوبها ذلك. والوحي على ثلاثة أقسام: وحْيُ إلهام، ووحيُ منام ووحْيُ أحكام. وقال الراغب: أصل الوحي: الإشارة السريعة، إما بالكلام؛ رمزًا، وإما بصوت مجرد عن التركيب، أو بإشارة ببعض الجوارح، والكناية. ويقال للكلمة الإلهية التي تُلقى إلى الأنبياء: وحي، وذلك أضْرُبٌ؛ إما برسول مشاهَد، وإما بسماع كلام من غير معاينة، كسماع موسى كلام الله، وإما بإلقاءٍ في الروع،
{ ومما يَعرِشُون } أي: يهيئون، أو يبنون لك الناس من الأماكن، وإلا لم تأو إليها. وذكرها بحرف التبعيض؛ لأنها لا تُبنى في كل جبل، وكل شجر، وكل ما يعرش؛ من كرْم أو سقف، ولا في كل مكان منها. وإنما سمي ما تبنيه، لتتعسل فيه، بيتًا؛ تشبيهًا ببناء الإنسان؛ لما فيه من حسن الصنعة وصحة القسْمة، التي لا يقوى عليها حُذَّاق المهندسين إلا بآلات وأنظار دقيقة. ولعل ذكره: للتنبيه على ذلك. قاله البيضاوي. قلت: وليس للنحل فعل في الحقيقة، وإنما هو صنع العليم الحكيم في مظاهر النحل.
الإشارة: إنما كان العسل فيه شفاء للناس؛ لأن النحل ترعى من جميع العشب، فتأخذ خواص منافعها. وكذلك العارف الكامل يأخذ النصيب من كل شيء، ويعرف الله في كل شيء، فإذا كان بهذه المنزلة، كان فيه شفاء للقلوب، كل من صحبه، بصدق ومحبة، شفاه الله، وكل من رآه، بتعظيم وصدق، أحياه الله. وقد قالوا في صفة العارف: هو الذي يأخذ النصيب من كل شيء، ولا يأخذ النصيب منه شيئًا، يصفو به كدر كل شيء، ولا يكدر صفوه شيء، قد شغله واحد عن كل شيء، ولم يشغله عن الواحد شيء... إلى غير ذلك من نعوته. وقال الورتجبي: قال أبو بكر الوراق: النحلة لَمَّا تبعت الأمر، وسلكت سبيلها على ما أمرت به، جعل لعابها شفاء للناس، كذلك المؤمن، إذا اتبع الأمر، وحفظ السر، وأقبل على مولاه، جعل رؤيته وكلامه ومجالسته شفاء للخلق، ومن نظر إليه اعتبر، ومن سمع كلامه اتعظ، ومن جالسه سعد.


Ibn Kathir

"16:69. And do enter-to-travel the easy-paths of Ki (your, female) Lord Zululan (obediently/compliantly): Zululan means obediently, a Hala (State of heart/mind) for the Salik (Traveler)."

Dara: The Murids (Seekers of the Divine) are to be in the continual states of the voyage. Nothing here is to be attached too and no excuse must allow for halting or exiting from this voyage. As there is no way to make the Honey Bee from her foraging voyage and the final product of honey, similarly the Murids should be unstoppable and must continue with their voyage until their honey exits from within(s), while still alive or after their death.

 تفسير تفسير القرآن الكريم/ ابن كثير (ت 774 هـ)
وقال قتادة وعبد الرحمن بن زيد بن أسلم: { فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلاً } أي: مطيعة، فجعلاه حالاً من السالكة،


Zululan has four meanings:

1.    Subjugated to others’ will (Translation?)
2.    Obedient (willingly)
3.    The passage of her journey can never be made rugged (always voyages with ease)
4.    Honey Bee is a social animal and always follows her companions (other bees or humans)

تفسير النكت والعيون/ الماوردي (ت 450 هـ)
{ ذللاً } فيه أربعة أوجه: أحدها: مذللة، قاله أبو جعفر الطبري.
الثاني: مطيعة، قاله قتادة.
الثالث: أي لا يتوعر عليها مكان تسلكه، قاله مجاهد.
الرابع: أن الذلل من صفات النحل وأنها تنقاد وتذهب حيث شاء صاحبها لأنها تتبع أصحابها حيث ذهبوا، قاله ابن زيد.

Ibn Al-Jauzi
Zululan means subjugated and humbled to the will of human beings.

Dara: There are businesses that transport entire Honey Bee hives with thousands of Bees across the USA and pollinate crops and produce much honey! And yet the same Bees might go wild and kill a human being with ease as many Africanized Bees do so.

تفسير زاد المسير في علم التفسير/ ابن الجوزي (ت 597 هـ)
والثاني: أنها النحل، فالمعنى: إِنك مُذَلَّلَةً بالتسخير لبني آدم، وهذا وقول قتادة، واختيار ابن قتيبة.

Note: Some people believe that the purpose of the Honey Bee is pollination. It should be noted that there are 200,000 animals that pollinate the vegetation on planet earth and Honey Bee is one of them and Honey Bee is used by man to pollinate only a few plants. It should also be noted that Honey Bee has not been indigenous to North America i.e. it is a man made migration and this pollinator is fairly new here. That is why the verse does not mention the Honey Bee as a pollinator and moreover the word Zulalan means that Honey Bee is subjugated to the human will to travel with him and pollinate newer grounds.

The Prophet peace be upon him has made the Honey Bee as the sample persona of a Mu’min (Believer) i.e. Eats from the goodness of this earth and only produce and leaves behind goodness, as does Honey Bee who leaves behind honey one of the best products on this earth; sits on the stem of the plants and yet does not break them and damages nothing i.e. the believer no matter what endeavor he takes part in never damages any natural resources or communities.

Imam Manawi
“(This Hadith means) The Honey Bee does not eat—whether the tasty or the bitter—for enjoyment, since she is under the complete control of the Divine Management (‘Amr). Similarly the believer does not eat except the good and does not eat whatever he can grab but what is made Halal (Lawful) by Allah for him. “

فيض القدير، شرح الجامع الصغير، الإصدار 2.15 - للإمامِ المناوي
الجزء الخامس >> [ص 403] حرف الميم
8153 - (مثل المؤمن مثل النحلة) بحاء مهملة كما بينه العسكري (إن أكلت أكلت طيباً وإن وضعت وضعت طيباً وإن وقعت على عود نخر لم تكسره) لضعفها (ومثل المؤمن مثل سبيكة الذهب إن نفخت عليها احمرت وإن وزنت لم تنقص) وقد مر أنه إذا أطلق المؤمن غالباً أنه يعني به المؤمن الذي تكاملت فيه خصال الخير باطناً وأخلاق الإسلام ظاهراً فشبه المؤمن بذبابة العسل لقلة مؤنتها وكثرة نفعها كما قيل إن قعدت على عش لم تكسره وإن وردت على ماء لم تكدره وقال علي: كونوا في الدنيا كالنحلة كل الطير يستضعفها وما علموا ما ببطنها من النفع والشفاء. ومعنى إن أكلت إلخ: أي أنها لا تأكل بمرادها وما يلذ لها بل تأكل بأمر مسخرها في قوله {كلي من كل الثمرات} حلوها ومرها لا تتعداه إلى غيره من غير تخليط فلذلك طاب وصفها لذة وحلاوة وشفاء فكذا المؤمن لا يأكل إلا طيباً وهو الذي حلى بإذن ربه لا بهوى نفسه فلذلك لا يصدر من باطنه وظاهره إلا طيب الأفعال وذكي الأخلاق وصالح الأعمال فلا يطمح في صلاح الأعمال إلا بعد طيب الغذاء وبقدر صفاء حله تنمو أعماله وتذكو.
(هب) وكذا أحمد كلاهما (عن ابن عمرو) بن العاص قال الهيثمي: رجاله رجال الصحيح غير أبي سبرة وقد وث

تفسير الدر المنثور في التفسير بالمأثور/ السيوطي (ت 911 هـ)
وأخرج الحاكم وصححه، عن عبد الله بن عمرو قال: قال رسول الله صلى الله عليه وسلم: " إن الله لا يحب الفاحش ولا المتفحش وسوء الجوار وقطيعة الرحم، ثم قال: إنما مثل المؤمن كمثل النحلة رتعت فأكلت طيباً ثم سقطت فلم تؤذ ولم تكسر ".

Imam Ali continues with the teachings of the Prophet:

“Be amongst the people like unto the bee amongst the birds; while the bee is incomparable to the birds and they look down upon it, had they known the blessing within the bee’s belly they would not have considered it lowly; Mingle amongst the people with your conversations and your bodies, but separate them from your deeds and your heart.  For truly, to a man belongs what he has gained and in the Day of Judgment he shall be with whom he loved!”

مختصر تاريخ دمشق  ابن منظور
وعن علي قال: كونوا في الناس كالنحلة في الطير، إنه ليس في الطير شيء إلا وهو يستضعفها، ولو يعلم الطير ما في أجوافها من البركة لم يفعلوا ذلك بها، خالطوا الناس بألسنتكم وأجسادكم، وزايلوهم بأعمالكم وقلوبكم فإن للمرء ما اكتسب، وهو يوم القيامة مع من أحبّ.



Lisanul Arab

Ibn Manzour Afriqi
“Abu Al-Haitham said: Za is the identifier for whatever is pointed at i.e. it is seen by the speaker. (Dara: within the Line of sight of the speaker, whether near or far) Za is a single alphabet identifier and it is Mubham (Unassigned, Unreferenced) it is not understood unless it is explicated by what comes after: Za (This) man. The Fatha (‘a’) sound of Za is for the male-target and Kasra (‘ee’ sound) of Zi for the female-target e.g. Za your brother or Zi your sister. For the male-target case, an Alif (First Alphabet) is added to Z so it became Za.“

Dara: For the modern English reader, Za and Zi are to be understood as vectors pointing from the speaker to the target, taking into account the gender of the target.

لسان العرب  ابن منظور
 وقال أَبو الهيثم: ذا اسمُ كلِّ مُشارٍ إليه مُعايَنٍ يراه المتكلم والمخاطب، قال: والاسم فيها الذال وحدها مفتوحة، وقالوا الذال وحدها هي الاسم المشار إليه، وهو اسم مبهم لا يُعرَف ما هو حتى يُفَسِّر ما بعده كقولك ذا الرَّجلُ، ذا الفرَسُ، فهذا تفسير ذا ونَصْبُه ورفعه وخفصه سواء، قال: وجعلوا فتحة الذال فرقاً بين التذكير والتأْنيث كما قالوا ذا أَخوك، وقالوا ذي أُخْتُك فكسروا الذال في الأُنثى وزادوا مع فتحة الذال في المذكر أَلفاً ومع كسرتها للأُنثى ياء كما قالوا أَنْتَ وأَنْتِ. قال الأَصمعي: والعرب تقول لا أُكَلِّمُك في ذي السنة وفي هَذِي السنة، ولا يقال في ذا السَّنةِ، وهو خطأٌ، إِنما يقال في هذه السَّنةِ؛ وفي هذي السنة وفي ذي السَّنَة، وكذلك لا يقال ادْخُلْ ذا الدارَ ولا الْبَسْ ذا الجُبَّة، وإنما الصواب ادْخُل ذي الدارَ والْبَس ذي الجُبَّةَ، ولا يكون ذا إلا للمذكر. يقال: هذه الدارُ وذي المرأَةُ. ويقال: دَخلت تِلْكَ الدَّار وتِيكَ الدَّار، ولا يقال ذِيك الدَّارَ، وليس في كلام العرب ذِيك البَتَّةَ، والعامَّة تُخْطِئ فيه فتقول كيف ذِيك المرأَةُ? والصواب كيف تِيكَ المرأَةُ? قال الجوهري: ذا اسم يشار به إِلى المذكر، وذي بكسر الذال للمؤنث، تقول: ذي أَمَةُ اللهِ،

Li (‘L’ sound) is added to the Za-Li-Ka in order to indicate the far-ness of the target. It is said: Li is the Badal (Replacement, Exchange) for Ha (Single letter for Ahoy or Hey), don’t you see you say in Arabic Ha-Za-Ka (Hey! This for you to pay attention to) yet Ha-Za-Li-Ka is grammatically not permissible (due to redundancy).

التبيان في إعراب القرآن
و أما اللامُ فحرفٌ زيد ليدلَّ على بُعدِ المشار إليه
و قيل هي بدلٌ من ها  ألا تراك تقول  هذا و هذاك و لا يجوز هذلك

Farra’ (The Commander of the Grammarians)
Haven’t you seen when you say ‘Someone came forward’ then the listener of your words say in response ‘indeed Za-Li-Ka (This in your presence) has reached us’ or ‘indeed Ha-Za (Hey! You! this) has reached us’. Here Ha-Za applies correctly since its target is close by and can be pointed at and Za-Li-Ka the other way around for the one who is not present. (Dara: From the footnotes it can be understood that when the target is afar or cannot be seen then Za-Li-Ka is used, remember that Za in such cases is really a mental pointer or pointer made from knowledge or other immaterial entities)

معاني القرآن
الا ترى أنك تقول قد قدم فلان فيقول السامع قد بلغنا ذلك و قد بلغنا هذا الخبر فصلحت فيه هذا  لأنه قد قرب من جوابه  فصار كالحاضر الذى تشير إليه و صلحت فيه ذلك لانقضائه و المنقضى كالغائب

The Kufah grammarians considered that Za as a single alphabet is the identifier (for pointing at a target) but Alif was added to the Za to strengthen it and then Lam (‘L’ sound) was added—so it became Za-a-l) as hey! or ahoy! To attract the attention of the listener and for that reason it is not permissible to say Ha-Za-Li-Ka as it is allowed to say Ha-Za-Ka

البيان في إعراب غريب القرآن
و ذهب الكوفيُّون إلى أن الاسم هو الذّالُ وحدها و زيدتِ الالفُ تكثيراً للكلمةِ و تقويةً لها
و اللام في ذلك التنبيه بمنزله ها في هذا و لهذا لا يجوز أن يقال ها ذلك كما يجوز ها ذاك

Dara: The addition of Alif (First Alphabet of Arabic) to Za, as was considered by the Kufah grammarians, reminds me of the Shat-h (Terse Sufi Verbiage) of the Sheikh Baqli Shirazi:

An Ishara (Vector) pointing at the establishment of the Qidam upon Qidam, within the Qidam and from the Qidam: No matter what entity we might think about this entity should have a space to reside within as the mathematicians say, or needs to have a background field(s) or timespace to reside upon/within as the physicists say, or it needs to have an environment or habitat to reside within as the biologists say.  In general all entities need to reside upon a stratum. However Alif, like a vector, points at the Qidam residing upon nothing other than Qidam itself! Qidam needs no space or fields or environments or stratum to reside upon/within. Qidam therefore resides upon within and from Qidam! And Alif is that vector that points at this Self-Stratum of the Qidam.

اشارات استواء قدم در قدم بر قدم از قدم است

This verse is a conversation taking place between Allah and Nur-Muhammadi (Muhammad’ Light), in the other universe, not here where we are or his biological body was! Here the Prophet peace be upon him is in complete Maqam (Stationary State of the Heart) of Insan-Kamil (Perfected Eye), wherein this Divine Eye is looking from the Azal (Sempiternity) to here:

1.    Za, a pointer making Isharat (Point) like a vector from the other universe to here, so the Insan-Kamil which is the Maqam of the Prophet can look along its vector
2.    Li, gives measure of length to the said vector of Za and of course that length is infinite
3.    Ka, is the residual presence of Muhammad’s personalized Persona, part lingering here while he was alive, part lingering there in Azal (Sempiternity) and part lingering here after his biological cessation.  See:  

A rough translation would be: Ahoy biological living Muhammad—then the Prophet snaps into the state of the Insan-Kamil (Perfected Eye) looks from the other universe into here along the vector of Za—Li (That Honey Bee on a flower far away on earth) serves as a guide of a Divine Sign for your followers, the collective of the thinkers!

Therefore Alif is necessary for the upholding of the Insan-Kamil (Perfected Eye) and the up-keeping of the biological Muhammad, so he is able to stare from the other universe into here without intermittence or defect. In absence of such Alif then the Prophet’s biological concrescence could not have endured the state of the Insan-Kamil, would have failed to glance from there to here, and after his death his followers could not have glanced from there to here either! Alif is necessary for the subsistence of Za as a vector pointing from the other universe to here. 

Note: Though the Prophet’s biology has ceased, yet there is a residual attribute of the Za-Li-Ka in place for all humanity to snatch a glance, from there to here, once in a while for few fortunate souls.

شرح شطحیات
روز بهان بقلی شیرازی
فصل 11
دلبرا از رهی بشنو معنی الف از حروف متشابهات
بدانک الفات از شطحیات اشارات استواء قدم در قدم بر قدم از قدم است
و فردانیت ذات بر ذات در ذات
و تجلی کنه بر کنه
و عین به عین
و خبر است از عین جمع و جمع جمع و اسقاط علل
آن اصل علت
و ظهور حقیقت بی رسم ربوبیت بروز کرده در لباس نکره
و معرفت در معرفت به شرط نکره
عرفان در نکره مجهول است
ونکره در حقیقت معرفتِ منقطع
الف اصل قدم است
حدثان به نعت فنا در ان غایت عدم بر قدم مزاحم نیست
زیرا که در حقیقت جز قدم نیست

Collective of Thinkers 

16:69. Verily Ka (in your presence, Muhammad) Za (This) Li (From a distance) (is) an emphasized-sign for the collective who are (continually) thinking:

In order to capture the true state of the Insan-Kamil (Perfected Eye), to glance from the other universe to here, to see through the Prophetic Eye of the last of the messengers of Allah, two entities are required:

1.    Continuous thinking, reasoning, investigation, researching, questioning, observation and doubting one’s personal accumulated knowledge
2.    Maintenance of a continuum, a collective of all such intellects, dead or alive, in this realm or others

The Honey Bee feeds/heals the minds of these thinkers, no matter where in the continuum of the intellects they are buoy, living or dead or unborn…


Where Allah places the Divine Gifts

“The Divine Tradition goes like this: Allah conceals every extraordinary entity within an insignificant object e.g. silk within a worm the weakest of all animals, honey within an insect the weakest of all birds, pearl within the sea-shells the most estranged animal in the sea; and again as such deposited gold and silver and turquoise within the rocks! Similarly Allah endowed and deposited Ma’rifa (Divine Gnosis) for ITself and Mahab-bat (Divine Love) for ITself within the seemingly insignificant heart of the believers and some of them rebel and some of them might err…”

 تفسير لطائف الإشارات / القشيري (ت 465 هـ) مصنف و مدقق
{ وَأَوْحَىٰ رَبُّكَ إِلَىٰ ٱلنَّحْلِ أَنِ ٱتَّخِذِي مِنَ ٱلْجِبَالِ بُيُوتاً وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعْرِشُونَ } * { ثُمَّ كُلِي مِن كُلِّ ٱلثَّمَرَاتِ فَٱسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً يَخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَآءٌ لِلنَّاسِ إِنَّ فِي ذٰلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ }
ويقال إن الله - سبحانه - أجرى سُنَّتَه أَنْ يُخْفِيَ كلَّ شيء عزيز في شيءٍ حقير؛ فجعل الإبْرَيَسْمَ في الدود وهو اضعف الحيوانات وجعل العسل في النحل وهو أضعف الطيور، وجعل الدُّرَّ في الصدف وهو أوحش حيوان من حيوانات البحر، وكذلك أودع الذهب والفضة والفيروزج في الحجر...كذلك أودع المعرفة به والمحبة له في قلوب المؤمنين وفيهم من يعصي وفيهم من يخطئ

Is within this bee that buzzes around your yard any Divine Secrets? No! Then look closer through the Prophetic Eyes:

“From some of your Dhikr (Remembrance) about the Jalāl (Momentous Glory) of Allah be it Tasbih (Glorification) or Tahlil (Exultation) or Tahmid (Praise) circle around the ‘Arsh (Divine Throne) buzzing like the buzzing of the bees, recalling their companions (Al-Dhakir, the Rememberer ). Doesn’t each one of you love to have someone that would not cease remembering him?”

وروى ابن ماجه، عن أبي بشر بكر بن خلف قال: حدثني يحيى بن سعيد، عن موسى بن أبي عيسى الطحان، عن عون بن عبد الله، عن أبيه أو عن أخيه عن النعمان بن بشير رضي الله تعالى عنه، أن النبي صلى الله عليه وسلم قال: "إن مما تذكرون من جلال الله التسبيح والتهليل والتحميد، ينعطفن حول العرش لهن دوي كدوي النحل، تذكر بصاحبها. أما يحب أحدكم أن يكون له أو لا يزال له من يذكر به"؟ ورواه الحاكم، وقال: صحيح على شرط مسلم.

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