Spiritual Grammar of 17:1. ‘Asrā Bi ‘Abdihi


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See Also:
http://en.wikipedia.org/wiki/Relative_clause#Arabic
   
Earlier works on Al-Ladhi:
http://www.untiredwithloving.org/hashr3.html 
 
http://www.untiredwithloving.org/mulk_3_4.html#al_ladhi   
http://www.untiredwithloving.org/tafsir_7_189.html  

http://www.untiredwithloving.org/subhan_subbuh.html
http://www.untiredwithloving.org/grammar_states.html



سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ


Subhāna
Not Subhān-u or Subhān-i but with ending inflection (‘I’rab) of Fat-ha (‘a’ sound in cat). Minimal Haraka (Oral Motion), least complex modality of Qidam (Space of actualities) free of all potentialities, fantastic feel of infinite past tense, emulating the impact of the verb Sabbaha (Sanctified) upon the virtual-object/subject Subhana. The net resultant of the grammar is a Divine Radiation for the Insan Kamil (Perfect Pupil) to see, from there to here, as if looking through the perforation of a telescopic instrumentation.

Al-Ladhi
The net resultant of the Subhāna grammar is a massive radiation for the Insan Kamil (Perfect Pupil) to see, from there to here, as if looking through the perforation of a telescopic instrumentation. Insan Kamil views from the deep past into the paused present tense. Al-Ladhi is a spiritual instrumentation that allows for inter-universal connection, in this particular case a connection in the form of an optical bridge, which today we might call telescope. As such this spiritual instrumentation is only one, a singleton telescope no matter who looks through or when (for this viewing instrument there is no who or when or where or why or how). Remember a telescope collects scattered light and guides the varied independent rays into a focused image suitable for the eye’s consumption. Without its aid the eye cannot see that far or what of far it sees it misinterprets. 

‘Asrā
From the versb Sarā meaning travel during he concealment of the night (darkness). Two ways the verb was used by the Arab:

1.    Saraytu: I traveled in the night
2.    ‘Asraytu: same meaning as #1 but by an addition of prefix Hamza

Hamza prefix causes the third person agent to make Muhammad to voyage and not in and of his own volition or abilities. Do not mix this transitivity of the verbiage by causality, Muhammad was not caused to make the journey, he was created with appropriate processes and attributes (natural proclivities) to make the journey under the control the outside agency without any will of his own.

 تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ)
قال النضر سقط السؤال والاعتراضات على المعراج بقول اسرى دون سار ونظيره قوله عليه السلام " حببّ الى من دنياكم ثلاث " حيث لم يقل احببت


Bi
Alphabet Ba (‘b’ sound) in the state of Jaar (Tugger).

Ibn Qayyim Jauzi (Quoted by Sheikh Irfan Bin Salim Demashqi commentating on Rummani’s Ma’ani Al-Huruf)
“Ba is applied for companionship! Emphasize for the utility of the Divine Companionship for the servant Muhammad during this nightly voyage.”

Generally the Ba is for identifying an agent that aids (instrumentation) e.g. Wrote Bi (With) Pen. This is the same usage as in Basmala: Bismi In/by/with the (aid of) Name of Allah.

Either way the hearer might question: Does Allah need the companionship of a mortal? Or does Allah lower ITself for such companionship? Or is Allah in need of a mortal to commence a journey for ITs purpose? And for these the commencement of Subhāna is necessary to sanctify Allah from any such interpretations, no matter how the words are read and composed.

Note: Had this grammar being simply the case of a transitive verb (Muta’addi) then why is there a Bi? ‘Asra ‘Abdihi (Allah made ITs servant to travel by night) without any Bi/Ba.

‘Abdihi
‘hi’ refers to Hus/ITs servant in the state of Majrur (Tugged), tugged by Bi.


Just in the case of any telescopic observations there are myriad of observations possible and quite a few artifacts due to the presence of the human being is anticipated:

1.    Each time the eye views through the peep-hole of the telescope slightly different view appears and no two views are ever the same! (each time we read or hear this verse we are to understand something different)
2.    The aided view by the instrumentation is terrifically different than the view of an aided eye. We of course all see the same sky, but the ones looking through a telescope see a totally different universe. (we all hear the Muhammad made a journey through the sky between two distance cities, but looking through the telescopic view of Insan Kamil we see Allah’s companionship with Muhammad not so much the journey by night! For this nightly voyage was focused on the sole purpose of companionship rather than Muhammad enjoying the orchards and springs of Jerusalem as the Arab exegetes (Farrā’) misinterpreted this awesome language)
3.    As happened to me in the college while using a telescope, the motions of human eye might cause alterations in observed motions of extraterrestrial objects e.g. I spotted a satellite moving along its orbit however the orbit was crooked and vibrating and that was so because my eye was moving peculiarly in its socket. (based upon your history and your proclivities towards good and evil, you might observe distortive artifacts looking through the telescopic view of Insan Kamil (Perfected Pupil))































Subuhat of Divine Face chars any one of ITs creation that might come too close, and in our case the Nafs (Self) as a impenetrable shield protects us, often to our detriment, to prevent the horrific burning. When Allah praises Allah all entities are illuminated by the Nur of such self-adoration and we rush towards Allah to avoid the burning that if we stay as a mere creature we are burnt along all else. For that matter we denounce all else by Subhana (Sanctified Be) and run towards the Divine Sanctuary:

113:1. Qul (Say): (I) seek sanctuary with the Lord of the Dawn break
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

Note: 'Ana (I) is omitted from the verse for ‘I’ burns to a crisp in Presence of The Divine.

Then you know why Allah gave your perpetual evil and darkness, for there is need for an eclipse to see some of the Nur’s iridescence and within this exposure and occlusion you are to run to Allah (from all else) with all you got i.e. Subhana:

51:50. Therefore Hasten you (plural) then to Allah. I am from Hu/Him a Warner to you, clear and open!
 فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ


Ey Che-h-re-ye Bloorin-e Man (O my crystal face):

No matter what you say or think or how you go too close to Allah to burn in flares or freeze within the darkling veil of your own Nafs (Self), and no matter how you explain this nightly voyage of Muhammad peace be upon you are a polytheist disbelieving liar, for that matter is only for Azali (Sempiternal Entities), and yet Azizat (Your Dearest) gave you the Divine Verbiage of Subhana (Sanctified Be) so you are able to see by Insan Kamil (Perfected Pupil) without being set afire and without false and approximate human thought and rational.




© 2009-2002,  Dara O Shayda