Jacob’s Mirror 
Irfani (Gnostic) Tafsir (Exegesis) Surah (Chapter) Yusuf 1-7, 18, 83, 86, 87

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Instruction: How to Decipher Jacob’s Words 
   Emptying the Heart  
   Collective-Thought: From Til-Ka to Ta’qilūn 
   Ta’qilun: Present Tense vs. Kāna: Past Tense 
   Ayat: Definite Female vs. Indefinite Male   

   The Arabic vs. Hebrew 
      Qasas: Luminous Tracks 
   Rā: The Secret of Chirality   
   The Prophetic Witness 
   Jacob glanced upon the mirror  
Ka: The Addressable Presence 
   Presence: Subjective-Form of the Prehension of Qidam 
   Divine Origins   
   Ra+Ka: One Light Many Reflections 
   Josephic Presence: 11 Dimensions   

Sabrun Jamilun: Divine Beauty in form of patience  
Lowering in Maqam (Stationary State of the Heart)  
Rauh: Mercy free of deprivation  


Azizam (My Dearest):

Azizat (Your Dearest) Allah has decreed that the worst of all failures for a man to be the loss of his child and let there be nothing of pain and sorrow equating to this calamity. The very precise moment of loss of his child, is the capricious moment of his lofty flight gliding within the atmosphere of Divine Beauty! He is no longer a man like others around, he is now half a wounded beast roaring within the deafened forest of his Nafs (Self) while his other half a wing-less angel aloft the Sea of Divine Oneness—The obverse faces of the same coin. He is now sure that he is only an undeserving animal (or even lower) and he is even surer that only Allah can soothe his carnal pain.

Even a prophet, such of the grandness of the Jacob peace be upon him and his family, was not spared from such loss. This is the story of every lover, be it a prophet loving his child-prophet, being taught the lesson: Exposed to the Divine Presence no soul is allowed to love other than Allah.

This treatise focuses upon the few scant words that Jacob uttered sorrowing in loss of Joseph; these are not mere transient words of a human being; these are the everlasting secrets of Divine Beauty translated uncontrollably by the heart of a prophet-father, not as a biological father but as a Divine Translator—A translation from the Nur (Divine Light) into the transient human emotions and words, decrypting the darkness into light.


Instruction: How to Decipher Jacob’s Words 

A father in concealment of a forsaken desert has a private discussion with his beloved son, few words barely making a paragraph, and within the father’s verbiage an extraordinary spiritual event takes place that changes the lives of millions for thousands of years to come.

While the story of this conversation focuses on the Prophet Joseph yet the role of the father i.e. Jacob has been undermined by most scholars and readers, the true significance of this conversation is what took place within the heart of the Prophet Jacob, peace be upon him and his family.

Indeed thousands upon thousands of universes were interlinked and traversed by the heart of Jacob and thus within the Wujud (Being) of this learned prophet a prehension was prehended: The true reality of his son’s existence within the Qidam (Space of Actualities) is felt via the subjective-form of a unique multi-dimensional Personal Presence exclusively endowed for Joseph. Joseph said: I saw (in a dream) eleven star, sun and moon(s), and upon hearing these words the prehension commences within the Wujud (Being) of Jacob traversing (as though) through these eleven cosmic universes, beyond his control and in total absence of his personal volition.

Stunned, Jacob feels and sees a mirror reflection of the child-prophet’s existence in Qidam (Space of Actualities) into our realm of potentialities (here), with eleven addressable personalized presences that allow for others to ‘address’ to morph from abject darkness into luminous stars, suns and moons!

Emptying the Heart
"And before this (narration of this story) you (Muhammad) were amongst the ignorant" [12:3]: Prior to reading the words of Jacob and this Surah (Chapter) in general, the reader ought to empty his/her heart from all presumed knowledge and upon this emptiness brand his/her Self as an ignorant thirsting for acquisition of true ‘Ilm (Knowledge) adapted from the lantern of Prophethood.

If you read these words while anything left within your heart, you might just hear a fable, some tale told around the fire camps of the ancient people of the desert. However if you are able to empty your heart from all else, the false-knowledges you deem as truth and reality, then you will no longer read or hear a fable indeed you will behold myriad of spiritual realms where you can find answers to your questions: Sings for the askers! [12:7].

Collective-Thought: From Til-Ka to Ta’qilūn 
After the passing of the Mustafa (The Chosen, Muhammad), we are formed into a Nation, not of bodies and numbers, but of hearts and intellects, feeling as an assembly and thinking as a collective beyond the false-barriers of space and time—A spiritual continuum:

12:1. This (addressed) to you (Muhammad) is the verses of a clear book
12:2. We sent it down as an Arabic reading (Qur’an) that perchance you (pl. people) do ponder

الر تِلْكَ آَيَاتُ الْكِتَابِ الْمُبِينِ
إِنَّا أَنْزَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ

This reading-piece (Qur'anan) about the story of Jacob and Joseph was sent down to you Muhammad as a single person, so that the people form a collective to ponder upon its meanings. Til-Ka (Ti(This, female) addressed to Ka(you)) is singular addressing the Mustafa (The Chosen, Muhammad) and Ta’qilun (you pl. ponder) a verb transient for the collective of people.

The Nur (Divine Light) that emanates from this story enables the readers for individual as well as collective thinking and muse. Let’s go even one step further: this story is the spiritual-glue that fuses all the thinkers together into one thinking collective! Violating the rules of space and time.

Ta’qilun: Present Tense vs. Kāna: Past Tense 

12:2. We sent it down as an Arabic reading (Qur’anan) that perchance you (pl. people) do ponder
12:7. For sure, within (the story of) Joseph and his brothers there WAS (some) signs for askers

إِنَّا أَنْزَلْنَاهُ قُرْآَنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آَيَاتٌ لِلسَّائِلِينَ

The past tense of the Kana (Was) indicates that there are no potentialities in the signs of these stories, indeed these signs are in Qidam (Space of Actualities) free from all probabilities and potentialities i.e. actualities.

Although the Āyāt (Sings) is plural, yet the verb Kana (Was) is singular:

The people of Makkah read it as Āyat (Sign) i.e. singular, but Abu Ubaid selected it (read it) as Ayāt (Signs, pl.) and said this is so to indicate the immenseness of goodness within the single sign (by making is plural).

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)
 وقرأ أهل مكة «آيةٌ» على التوحيد؛ وٱختار أبو عبيد «آيَاتٌ» على الجمع؛ قال: لأنها خير كثير.

Ayat: Definite Female vs. Indefinite Male

12:1. Ti(This, female) L(Distance) Ka((addressed) to you) (Muhammad) is the verses of a clear book
In 12:1 the Āyātu (The Signs) is a definite female name referenced by the Ti (‘t’ sound) of Til-Ka.

12:7. For sure, within (the story of) Joseph and his brothers there WAS signs for askers
In 12:7 Āyātun (Signs) is an indefinite female name which is treated as though a male name by the verb Kana (Was, male).

الر تِلْكَ آَيَاتُ الْكِتَابِ الْمُبِينِ
لَقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آَيَاتٌ لِلسَّائِلِينَ

Therefore 12:7 refers to the indefinite Signs as a altered-gender male Signs i.e. the Signs does refer to something other than the Signs of 12:1. In other words, in 12:1 the Signs is female i.e. ennobled by association to Allah being the revelation for Allah’s words and message, and yet in 12:7 her meaning is change to a male gendered name to indicate that these Signs are not the ones at 12:1 and they refer to general wisdom, Gnostics, hints and so on which can be grasped by a thinker’s mind.

Please see more details on altering the genders of the Arabic words: http://www.untiredwithloving.org/haqqi_light.html#oil

12:7. For sure, within (the story of) Joseph and his brothers there WAS signs for askers:
Ayāt (Signs) are the luminosity of Nur (Divine Light) of Al-Haqq (The Absolute Reality & Truth, Allah) radiating from his face (Joseph's) and the emergence of the knowledge(s) of Ghayb (Unseen) within his heart and his Ma’refa (Gnostics) for the Dhat (Divine Essence), Sifat (Divine Attributes), (Joseph being) the generous Sign (from Allah) as are his blessings, as are the subtleties of his deeds and as our his craftiness.  Hamdun Al-Qasar said: There are signs within the creation of Joseph, and the grandest of all signs are within his Nafs (Self) which is his Ma’refa (Divine Gnostics) of the trickery of his Nafs and her treachery.

تفسير عرائس البيان في حقائق القرآن/ البقلي (ت 404 هـ)
 { لَّقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ } آيات يوسف سواطع نور الحق من وجهه وظهور علوم الغيب فى قلبه ومعرفته بذات الله وصفاته وكريم الاية ونعمائه ولطيف افعاله وصنائعه وما وضع الله فى النفس الامارة من عظيم قهر شهواتها واستيلاء هوانها وفترتها ودقائق خدعتها ولطيفة ما بينها وبين طبائع الشياطين وحسن عاقبته وبلوغه الى محل التمكين وما بدا من اخوته من الغيرة والفرقة وهذه البراهين تذكرة وتبصرة للمريدين والمحبين والفارقين قال حمدون القصار للخلق فى يوسف آيات وله فى نفسه آية وهو اعظم الآيات وهو معرفته بمكر النفس وغدرها

The Arabic vs. Hebrew 

Hebrew of Jacob was point-to-point (P2P) between him and his son, while the Arabic narration of Jacob’s words are in broadcast mode i.e. luminous like light spreading into many points of spacetime, shining into many hearts. While the actual text of the original Hebrew words of Jacob are lost, their luminous Qasas (trace) still radiate with Nur (Divine Light). And these shimmering traces are translated from the optics of the heart into the linguistics of the Arab tongue.

You might say, what the words in Hebrew reflected off a mirror and shone upon the humanity as that of a mirror’s reflections in many directions, directions in time and directions in space.

Qasas: Luminous Tracks

Lisanul Arab (Ibn Manzour Afriqi)
Qissa is a famous tale or fable, 'in his head there is a Qissa' means there is a part of a speech in his mind as the meaning of 12:3: We will Qissa (narrate) to you the best of Qasas i.e. we will make plain and clear to the best expression of clarity (Bayan). Also Qasas of something is traces, tracks, one after the other leading to it as was said in 28:11: (Moses’ mother) said to his sister ‘track him’.

Indeed what we read as an Arabic narration of the story of Joseph, specially the Arabic translations of the Hebrew speech of Jacob, is a track made of Nur (Divine Light) to be trekked by the lovers and Murids (Seekers of the Divine).

لسان العرب  ابن منظور
الليث: القَصُّ فعل القاصّ إذا قَصَّ القِصَصَ، والقصّة معروفة. ويقال: في رأْسه قِصّةٌ يعني الجملة من الكلام، ونحوُه قوله تعالى: نحن نَقُصُّ عليك أَحسنَ القصص؛ أَي نُبَيّن لك أَحسن البيان. والقاصّ: الذي يأْتي بالقِصّة من فَصِّها.
ويقال: قَصَصْت الشيء إذا تتبّعْت أَثره شيئاً بعد شيء؛ ومنه قوله تعالى: وقالت لأُخْته قُصّيه؛ أَي اتّبِعي أَثَرَه، ويجوز بالسين: قسَسْت قَسّاً.


Note: Harf is alphabetized Divine Word.

Harf Alif:
Sharh-e Shat-hiyat (Baqli)
Chapter 11

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, it 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.
Source: http://www.untiredwithloving.org/tafsir_6_1_3.html#alif  

شرح شطحیات
روز بهان بقلی شیرازی
فصل 11
اشارات استواء قدم در قدم بر قدم از قدم است
Harf Lam:
Sharh-e Shat-hiyat (by Baqli Shirazi, 1120 CE) 
Chapter 12
On The Meaning of Lam and the true meaning of its Shat-h (Sufi Terse Verbiage)

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

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

Rā: The Secret of Chirality  

Sharh-e Shat-hiyat (by Baqli Shirazi, 1120 CE) 
Chapter 13
On The Meaning of Ra

Ra (‘r’ sound) is one of the Mutashabihat (Ambiguities) within the Shat-h (Terse Sufi Verbiage) and a Ramz (Cipher) for (deciphering) the chiral (mirror-like) attributes of all existence. (Ra) dealing with the Fardaniat (Singling out the Divine Being) is the primal cause of the Farq (Partitioning) within the Zahir (Emergent Abstraction) of Tauhid (Divine Oneness). However (Ra) is indistinguishable from the infinitely ancient Dhat (Inmost Essence) within the Qidam (Space of all Actualities). (Ra) made Tajalli (Lucent Manifestation) upon the (darkness) of ‘Adam (Non-being) for the purpose of creation of all existence, and for the purpose of creation of ‘Ishq (Unrestrained Unary Love) and Ma’refa (Divine Gnosis) of souls within the Qidam (Space of all actualities) (i.e. snaphot of Qidam).

شرح شطحیات
روزبهان بقلی شیرازی
فی معنی الراء
راآت از متشابهات در شطحیات رمز صفات مرآتی است کون را
و در فردانیت در ظاهر توحید شرایط تفرقه است
لکن از اصل قدم مباین نیست از ذات قدیم در قدم
عدم را تجلی کرد برای ایجاد کون و عشق و معرفت ارواح بر قدم   

Ra (‘r’ sound) is a Ramz (Cipher) for (deciphering) the chiral (mirror-like) attributes of all existence: Mirror symmetries of the nature can be thought of an encryption and beyond the reach of any viewer, however the prehension of the Harf (Divine Alphabet) caused the decryption of these symmetries which we call the Chiral Symmetries. When the physicists in their cloud chambers traced the path of the electron paired chirally with a positron, indeed they were exposed to the Ra that allowed them to decipher and see the mirror symmetries of weak-force particle-antiparticle pairing.

(Ra) dealing with the Fardaniat (Singling out the Divine Being) is the primal cause of the Farq (Partitioning) within the Zahir (Emergent Abstraction) of Tauhid (Divine Oneness): One single light shone upon many mirrors reflects many images for many eyes to behold. These myriad chiral reflected images are the manifestation of the Zahir (Emergent Abstraction) of the Divine Oneness which otherwise is incurably searchless and inaccessible. And these unnumbered reflections are known as Farq (Partition) amongst the Sufis.


However (Ra) is indistinguishable from the infinitely ancient Dhat (Inmost Essence) within the Qidam (Space of all Actualities): Ra might sound like a transient pronunciation or inking on the paper of an alphabet, but its reality is inseparable or inexorably linked to the very essence of the Qidam (Space of all Actualities) thus infinitely ancient. Therefore, note that the Chiral Symmetries of the nature are indeed infinitely ancient attribute of the essence within the space of all actualities free of all potentialities.

(Ra) made Tajalli (Lucent Manifestation) upon the (darkness) of ‘Adam (Non-being) for the purpose of creation of all existence, and for the purpose of creation of ‘Ishq (Unrestrained Unary Love) and Ma’refa (Divine Gnosis) of souls within the Qidam (Space of all actualities): In metaphysic of the Sufis the ‘Adam (Non-being) is a space indeed with structure containing elements, as opposed to the Western Philosophies which consider the non-being as nil. The closest in the Western thought relating to Adam is manifested through the concept of vacuum fluctuations of Quantum Mechanics. Here first a process is described i.e. ‘Adam (Space of Non-being), infinitely dark, is glanced at under a mirror reflection caused by the prehension of Ra, which takes a chiral image of the non-being and transport it via Nur (Divine Light) into our observable universe which we have coined as our world. We are used to thinking that creation is bunch of particles plants and animals, but indeed the creation is a mirro-reflection that primarily includes the mirror reflection/image of the ‘Ishq (Unrestrained Unary Love) as well as the gnosis of the souls, a snapshot from the Qidam (Space of all actualities). Without these mirror reflections of the love and souls, nothing of the spiritual realm could have been felt or thought or talked about.

Ramz (Cipher)

Ramz is an inmost intrinsic meaning (Batin) stored under the abstraction (Zahir) of words that no one has access to it (or interface it) except the people of Hu (IT, He). The reality of the Ramz is the realities of the Ghayb (Unseen) formalized within the relentless rigor of the ‘Ilm (Divine Knowledge), articulated by the language of Sirr (Divine Observatory) thus reflected (mirror-like) within the alphabetic words (Harf).

فی الرمز
قال رمز معنی باطن است مخزون تحت کلام ظاهر که بدان ظفر نیابد الا اهل او
حقیقت رمز حقایق غیب در دقایق علم به تلفظ لسان سر در حروف معکوس است

Tauhid (Divine Oneness)
Tauhid is the Tajrid (Denudation, disrobement) of the heart from all Hadath (Transience) while (due to) beholding the Qidam (Space of all Actualities).

فی التوحید
قال توحید تجرید قلب است از حدوثیت به رؤیت قدم

Tajrid (Denudation)
Tajrid is the cleansing of the Sirr (Divine Observatory) from all other than the Haqq (Absolute Reality and Truth, Allah).

فی التجرید
قال تجرید تنزیه سر است از غیر حق

In summary the three Harf (Alphabetized Divine Word) Alif, Lam and Ra, are three intertwined prehensions forming a composite vector pointing from there to here, and forming a composite subjective-form within the Wujud (Being) of the reader:

1.    Alif: News information about the space of all actualities i.e. Qidam that this space needs nothing else to exist, it exist in and of itself free of all else.
2.    Lam: There is a barrier surrounding this Qidam, beyond the reach of anything, the barrier acts as thought a veil, the resplendent luminousity of the veil of Divine Beauty.
3.    Ra: The rays of the Divine Beauty in Lam reflect off the Primordial Active Mirror for the pure hearts and minds to see some reflection of the Qidam from time immemorial.
Ra acts like a cryptography key that deciphers the mirror reflection so the hearts and mind can see feel and think about the souls and the love, entities residing within the Qidam.

Entity A is Jacob prehending the Joseph’s priomordia i.e. Joseph’s existence within the Qidam free from all potentialities. This Prehension is composite comprised of Alif+Lam+Ra, braided into a single Idrak (Prehension, Grasp) however the alphabet Ra (‘r’ sound) allows effulgence of a mirror reflection. In other words the latter allows other entities e.g. C to share with the long gong Jacob a mirror image of Joseph, a reflection of the boy-prophet from Qidam. These reflections, as will be explicated below, are felt as Personal Presence(s), in Joseph’s case 11 or so of these presences.

Vast amounts of energies required to braid the three Harf (Divine Alphabets) and to prehend them and feel their subjective forms. Therefore these complex prehensions are not ordinary and they impossible to be duplicated by other than Allah.

Prophetic Witness

The Prophet said: “Archangel Gabriel came to me and in his palm there was a mirror and in the middle of her (the mirror) there was a black beam of light, I asked: O Gabriel what is this? He replied, this is the Dunya (The closest universe, this world), her purity and her beauty/goodness. I asked: What is this black spot/beam of light? He replied: This is Jum'a, I asked: And what is ‘Day of Jum'a?, He answered: A day (time interval) from the days of your Grand Lord. "

مجمع الزوائد. الإصدار 2.05 - للحافظ الهيثمي
المجلد العاشر. >> 44. كتاب أهل الجنة. >> 34. باب في رؤية أهل الجنة لله تبارك وتعالى ورضاه عنهم.
18772- وعن حذيفة - يعني ابن اليمان - قال: قال رسول الله صلى الله عليه وسلم:
"أتاني جبريل صلى الله عليه وسلم في كفه مثل المرآة في وسطها لمعة سوداء، قلت: يا جبريل ما هذه؟ قال: هذه الدنيا، صفاؤها وحسنها. قلت: ما هذه اللمعة السوداء؟ قال: هذه الجمعة، قلت: وما يوم الجمعة؟ قال: يوم من أيام ربك عظيم، فذكر

Umar narrates from Umar Ibn Ali: When Allah forced Adam to descend from Paradise raised him above Abi Qabis (Mountain?), thus raised the earth for him completely until he saw all of it and said: This is all for you! Adam asked: Yes my Lord, how can I know what is within her (earth)? So Hu (IT, He) placed the stars of him and then Allah said: If you saw the stars like this then the earth is like that and so on… therefore he knew/learned (what was within) earth by the stars. Then the latter became quite difficult for Adam, thus Allah—‘Azza (Mighty) Wa (And) Jalla (Sublime)—sent down a mirror from the heaven so he (Adam) could see what is within the earth, until Adam died and Shaitan leaned against this mirror and said to it ‘break’ and it shattered.

تاريخ الرسل والملوك  الطبري
قال عمر: حدّثني عيسى بن عبد الله، قال: حدّثني عمي عبيد الله بن محمد بن عمر بن عليّ، قال: لما أهبط الله آدم من الجنّة رفعه على أبي قبيس، فرفع له الأرض جميعاً حتى رآها وقال: هذه كلها لك، قال: أي ربّ، كيف أعلم ما فيها? فجعل له النجوم، فقال: إذا رأيت نجم كذا وكذا كان كذا وكذا، وإذا رأيت نجم كاذ وكذا كان كذا وكذا؛ فكان يعلم ذلك بالنجوم. ثم إن ذلك اشتدّ عليه، فأنزل الله عزّ وجلّ مرآة من السماء يرى بها ما في الأرض حتى إذا ما مات آدم عمد إليها شيطان يقال له فقطس فكسرها،

Jacob glanced upon the mirror   

When the child-prophet spoke to his father Jacob about his dream, the father saw within the mirror an image of the Qidam (Space of all Actualities), for certain, what is going to the happen to this boy and his brothers. This image is available for the heart that has no Shaitan (What places distance between the slave and Allah), as the father warned Joseph not to mention the dream to this brother that some Shaitan might appear and the image distorted.

This mirror is not a mythical mirror, a figment of imagination or a poetic concept, truly there is such Primordial Active Mirror that allows the unseen of the Qidam (Space of all Actualities) to form an image and reflect within the mirror for the human Aql (Intellect) to see free of Mumkinat (Potentialities), to see with certitude and actuality.

In summary the three Harf (Alphabetized Divine Word) Alif, Lam and Ra, are three intertwined prehension forming a composite vector pointing from there to here, and forming a composite subjective-form within the Wujud (Being) of the reader:

1.    Alif: News information about the space of all actualities i.e. Qidam that this space needs nothing else to exist, it exist in and of itself free of all else.
2.    Lam: There is a barrier surrounding this Qidam, beyond the reach of anything, the barrier acts as thought a veil, the resplendent luminous of veil of Divine Beauty.
3.    Ra: The rays of the Divine Beauty in Lam reflect off the Primordial Active Mirror for the pure hearts and minds to see some reflection of the Qidam from time immemorial. Ra acts like a cryptography key that deciphers the mirror reflection so the hearts and mind can see feel and think about the souls and the love, untangible entities residing within the Qidam.

Note: INSHALLAH soon will have a write up on the Primordial Active Mirror. For now assume there is a shape changing mirror that reflects images into this world from the other world.

Ka: The Addressable Presence 

Lisanul Arab by Ibn Manzour Afriqi
If you decide to address someone you say so by the usage of Ka in any of the following varieties:
1.    Ti-I-Ka: Ti (This female target) I (Near) Ka (for/regarding/referencing/addressing you)
2.    Ti-L-Ka: Ti (This female target) L (Far) Ka (you)
3.    Ta-Alif-Ka: Ta (This female target?) Alif (Near?) Ka (you)
4.    Ta-L-Ka: Ta (This male target?) L (Far) ka (you)
5.    Ta-Ni-Ka: Ta (This-two target) Ni (?) Ka (you)
6.    Ta-Na-Ka: Ta (This-two target) Na (?) Ka (you)
7.    ‘U-La-‘I-Ka: ‘U (Those plural target) La (?) ‘I (?) Ka (you)
8.    ‘U-La-Ka: ‘U (Those plural target) La (?) Ka (you)
9.    ‘U-La-Li-Ka: ‘U (Those plural target) La (?) Li (Far) Ka (you)

Ka (‘K’ sound in Arabic) addresses a male Ka (K as in cat) or female Ki (K as in kit). The prefix before Ka e.g. Ti or Ta specifies the gender of the target or ‘U specifying the plural attribute of the target. (Dara: The ‘L’ sounds deal with the field of targeting i.e. near or far)

لسان العرب  ابن منظور 
 فإِن خاطَبْتَ جئتَ بالكاف فقلت تِيكَ وتِلْكَ وتاكَ وتَلْكَ، بفتح التاء، وهي لغة رديئةٌ، وللتثنية تانِكَ وتانِّكَ، بالتشديد، والجمع أُولَئِكَ وأُولاكَ وأُولالِكَ، فالكاف لمن تخاطبه في التذكير والتأْنيث والتثنية والجمع، وما قَبْلَ الكافِ لمن تُشِيرُ إِليه في التذكير والتأْنيث والتثنية والجمع،

Note: '?' will be figured out soon INSHALLAH I do not know what they mean for now.

Presence: Subjective-Form of the Prehension of Qidam   

Ka (‘K’ sound in Arabic) is a Harf (Alphabetized Divine Word), indeed a prehension, prehending the actual existence of an entity in Qidam (Space of all Actualities) i.e. prehending the Primordia of some object in this potential world.

In this potential world we deal with the potentialities of an entity, however we are able to prehend the Primordia of an entity in Qidam in its actualized existence free of all potentialities.

The Subjective-form of this prehension is felt as a Presence i.e. we feel something exists, kind of close by, though we may not have the ability to see the entity or observe the entity with any instrumentation but within us there is a strong feeling of that object being near though out of sight. 

Note: Primordia is a biological term dealing with the few early cells of an organ found in the fetus that later on are shaped into a complete and functional body part. This term is borrowed from embryology to mean the non-potential fetal existence of an entity in this potential world, which this fetal form is only found free of all potentialities in Qidam (Space of all Actualities).
Divine Origins
Ka is originally attributed to Allah: Allahumma (O our Lord) La (For) Ka (You) Al-Hamdu (All Perpetual Praise) or Labbay (I am ready to serve/comply) Ka (You).

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الثاني >> الفصل السادس في جوامع الأدعية
3653- اللهم لك الحمد شكرا ولك المن فضلا.
(طب ك عن كعب بن عجرة).

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 - للإمام السيوطي
كتاب "زيادة الجامع الصغير"، للسيوطي >> حرف اللام
2387- لبيك اللهم لبيك إنما الخير خير الآخرة.
(ك هق) عن ابن عباس.

As with the other personal pronouns, Allah endowed the humanity with the gift of these personal pronouns—in infinitely vitiated forms—so that we are able to communicate with Allah and using the same verbiage to communicate with other humans. 

Here again, although we cannot behold Allah, yet we are fully able to feel the subjective-form of our prehension of Allah’s existence in Qidam (Space of all Actualities) i.e. the Divine Presence.

Ra+Ka: One Light Many Reflections   

The said prehension of a Primordia in Qidam (Space of all Actualities) has a composite subjective-form, or you might say the subjective-form of this prehension as a presence is composite or multi-dimensional and one of those dimensions is indeed a visual dimension.

Qidam (Space of all Actualities) is search-less and unreachable, however it is radiant and as such shines upon the said Primordial Active Mirror deciphered by Ra (‘R’ in Arabic) and forms images reflections of indivisible entities in Qidam (Space of all Actualities) into divisible images and reflections.

In this treatise, the said reflection is viewed by the Spiritual Eye (Basira) and the image forms within the heart and intellect (within the internal space of human Wujud (Being)).

In specific Jacob saw a visual presence of Joseph’s actual existence in Qidam (Space of all actualities) reflected off the Primordial Active Mirror of Ra and was able to inform Joseph about the boy’s own-true reality:

12:5. (Jacob) said: O my son do not narrate Ka (your #1) dream for Ka (your #2) brothers that they might conspire a deception for Ka (you #3) that indeed the Shaitan (What causes distance between the slave and Allah) is a clear enemy for human being.

12:6. And as such for Ka (you #4) shall choose Ka (you #5), Ka (your #6 ) Lord, and shall teach Ka (you #7) interpretation of the dreams and shall complete Hus (ITs, His) blessings for Ka (you #8) and (complete the blessings) for family of Jacob as was completed for Ka (your #9) forefathers, from before (Ka (you, omitted #10)), Abraham and Isaac, that indeed Ka (your #11) Lord is All-knowing and All-wise.

Josephic Presence: 11 Dimensions 

Jacob saw eleven presences of Joseph within the Primordial Active Mirror and was able to translate what he beheld into words describing them each as a Maqam (Stationary state of the heart), Divine Endowments, for the child-prophet:

1.    State of Spiritual Vision: ‘O my son do not narrate Ka (your #1) dream’.
2.    State of Forgiveness: ‘for Ka (your #2) brothers’ whom Joseph loved and shared his gifts with and yet eventually forgave them for all the treachery they did to him.
3.    State of competency to handle evil: ‘that they might conspire a deception for Ka (you #3)’
4.    State of possessing a lasting Presence: ‘And as such for Ka (you #4)’
5.    State of being the Chosen: ‘(Lord) shall choose Ka (you #5)’
6.    State of Servitude: ‘Ka (your #6 ) Lord’
7.    State of ‘Urf (Divine Cognizance): ‘shall teach Ka (you #7)’
8.    State of Blessed-ness: ‘shall complete Hus (ITs, His) blessings for Ka (you #8)’
9.    State of Spiritual Continuum: ‘as was completed for Ka (your #9) forefathers’
10.    State of Invisible Nationhood: ‘from before (Ka (you, omitted #10))’
11.    State of Knowledge and Wisdom: ‘indeed Ka (your #11) Lord is All-knowing and All-wise’

 قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا إِنَّ الشَّيْطَانَ لِلْإِنْسَانِ عَدُوٌّ مُبِينٌ (5) وَكَذَلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِنْ تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَى آَلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَى أَبَوَيْكَ مِنْ قَبْلُ(كَ) إِبْرَاهِيمَ وَإِسْحَاقَ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ (6)

تفسير انوار التنزيل واسرار التأويل/ البيضاوي (ت 791 هـ)
{ مِن قَبْلُ } أي من قبلك أو من قبل هذا الوقت.

Note: The phrase ‘dimension’ is used in this treatise to indicate the possibility of simultaneous exposure to these numbered Presence(s) each with varying intensity as we say 3 dimensions of x, y and z meaning we can voyage and have varying magnitude for each dimension.

The number eleven is actually an interval of numbers between 11 and 19:

Indeed Arab set the number for Ahada (1)-Ashara (10) between 11 and 19 no matter which way it was sounded (Ahad Ashar or Aahadu Asharu) and as such the phrase Ahada-Ashara  reads as one lingual token and not as an arithmetic expression of 1+10. 

معاني القرآن
و اما قوله

فإن العرب تجعل العدد ما بين أحد عشر الى تسعة عشر منصوبا في خفضه و رفعه و ذلك أنهم جعلوا اسمين معروفين واحدا
فلم يضيفوا الأول إلى الثاني فيخرج من معنى العدد

Therefore if the 10th omitted Ka is disputed, then there are several other Ka(s) in the following text of Surah addressing Joseph that will add up to 16:

12:23. But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, Ka (you dear one)!" He said: "(Allah) forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!"

 وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَنْ نَفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ قَالَ مَعَاذَ اللَّهِ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ (23)

12:36. Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." said the other: "I see myself (in a dream) carrying bread on my head, and birds are eating, thereof." "Tell us" (they said) "The truth and meaning thereof: for we see Ka (you) art one that doth good (to all)."

 وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا وَقَالَ الْآَخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ نَبِّئْنَا بِتَأْوِيلِهِ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ (36)

54. So the king said: "Bring him unto me; I will take him specially to serve about my own person." Therefore when he had spoken to him, he said: "Be assured this day, Ka (you) art, before our own presence, with rank firmly established, and fidelity fully proved!

 وَقَالَ الْمَلِكُ ائْتُونِي بِهِ أَسْتَخْلِصْهُ لِنَفْسِي فَلَمَّا كَلَّمَهُ قَالَ إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ (54)

12:78. They said: "O exalted one! Behold! he has a father, aged and venerable, (who will grieve for him); so take one of us in his place; for we see that Ka (you) art (gracious) in doing good."

 قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ (78

12:90. They said: "Art Ka (you) indeed Joseph?" He said, "I am Joseph, and this is my brother: Allah has indeed been gracious to us (all): behold, he that is righteous and patient,- never will Allah suffer the reward to be lost, of those who do right."

 قَالُوا أَئِنَّكَ لَأَنْتَ يُوسُفُ قَالَ أَنَا يُوسُفُ وَهَذَا أَخِي قَدْ مَنَّ اللَّهُ عَلَيْنَا إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ (90)

12:91. They said: "By Allah. indeed has Allah preferred Ka (you) above us, and we certainly have been guilty of sin!"

 قَالُوا تَاللَّهِ لَقَدْ آَثَرَكَ اللَّهُ عَلَيْنَا وَإِنْ كُنَّا لَخَاطِئِينَ (91)

Sabrun Jamilun: Divine Beauty in form of patience  

12:18.‘And they (the brothers) brought his (Joseph’) shirt with false blood, (Jacob) said: Indeed your Nafs (Selves) has belittled an affair (a huge crime) and because of that Sabrun-Jamilun (Beautiful Patience)’:

Sabrun-Jamil is patience while in the state of Ridha (Assent).

Q: What is the signature sign of Sabrun-Jamil?
A: There is no unhappiness or anxiety while suffering.

Q: Where does the beauty enters to this patience?
A: Due to the Ma’refa (Cognizance) that for sure Allah is with you like unto a cup that on top is patience (bitter drink) and at the bottom of the cup undisolved honey! I am amazed at the person who is not enduring with patience about the undesirable circumstances since Allah has said: ‘For sure Allah with the patient’ [2:153]

 تفسير تفسير القرآن/ التستري (ت 283 هـ) مصنف و مدقق
قراءة الآية
فتح صفحة القرآن
الانتقال الى صفحة القرآن
{ وَجَآءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْراً فَصَبْرٌ جَمِيلٌ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ }
قوله تعالى: { فَصَبْرٌ جَمِيلٌ } [18] قال: الصبر مع الرضا. قيل: ما علامته؟ قال: أن لا يجزع فيه. فسئل: بأي شيء يحصل التجمل بالصبر؟ قال: بالمعرفة بأن الله تعالى معك، وبراحة العافية، فإنما مثل الصبر مثل قدح أعلاه الصبر وأسفله العسل. ثم قال: عجبت ممن لم يصبروا كيف لم يصبروا للحال، ورب العزة يقول:
{ إِنَّ ٱللَّهَ مَعَ ٱلصَّابِرِينَ }

12:18.‘And they (the brothers) brought his (Joseph’) shirt with false blood, (Jacob) said: Indeed your Nafs (Selves) has belittled an affair (a huge crime) and because of that Sabrun-Jamilun (Beautiful Patience)’: Farāsa (Spiritual Glance) of Jacob informed him of the secret treachery and though he knew he did not reveal anything to them, here the Divine Secrets of Azali (Sempiternal) Qahar (Divine Subjugation) is rendered that (I know) you committed a deceptive crime however I do not observe nothing in this midst but the predestined Divine Decree. And this is the secret of Sabrun-Jamilun (Beautiful Patience) meaning by means of Allah the person is patient not by the endurance of his Nafs (Self) and that is by the Shuhud (Observation) of his Sirr (Divine Observatory) (i.e. all is from Allah) as was said: And your patience is but from Allah [16:127] or ‘Maintain patience for the commandments of your Lord that you are under Our Eyes’ [52:48].

Dara: Sabrun-Jamil means you are beautified while suffering badly due to some hard circumstance, and yet you are dyed by the Divine Beauty since Allah is looking at you attentively and quite closely.

And the realization of this form of patience is accomplished by the stillness of the heart with what Allah causes to flow upon the heart i.e. by means of the purity of the person’s Dhikr (Remembrance) and the Idrak (Prehension) of being watched by Allah while in the state of Dhikr as was said by Jacob:  Wa (While) Allah is the most sought, concerning what you are describing’ [12:18].

Tirmidhi: Subrun-Jamil is when the slave throws his leash at his Master and submits himself to Allah.

تفسير عرائس البيان في حقائق القرآن/ البقلي (ت 404 هـ)
بين الله سبحانه بقوله { بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرا } فراسة يعقوب واطلاعه على اسرارهم فى المكر وعرفهم سر مكائد نفوسهم ولم يعرفوها والانفس هٰهنا اسرار تقدير قهر الازل اى انتم مخدوعون بخداعكم وانا لا ارى فى البين غير سابق التقدير فألبس سربال الصبر الجميل فى مراد الجليل والصبر الجميل ما يصبر به صاحبه بالله لا بنفسه بنعت شهود سره مشاهدة المقدر والميل فى بلائه وتقديره قال تعالى
{ وَمَا صَبْرُكَ إِلاَّ بِٱللَّهِ }
وقال سبحانه
{ وَٱصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا }
وتحقيق هذا الصبر سكون القلب بما يجرى عليه الرب سبحانه بنعت ذوقه صفاء الذكر وادراك رؤية المذكور وتحقيق ذلك قوله تعالى { وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ } اى استعانتى فى بلائه وصبرى به لا بغيره وانشد الشبلى فى حقائق الصبر
عبرات خططن فىالخد سطرا           فقراء من لم يحسن يقرا
صابر الصبر فاستغاث به الصبـ           ـر فصاح المحب بالصبر صبرا
قال الحسين الصبر الجميل السكون الى موارد القضاء سرا وعلنا وقال ايضا الصبر الجميل تلقى المحنة بمشاهدة المنة قال الترمذى الصبر الجميل ان يلقى العبد عنانه الى مولاه ويسلم اليه نفسه مع حقيقة المعرفة فاذا جاءه حكم من احكامه ثبت له مسلما لوارد الحكم ولا يظهر بورود حكمه جزعا بحال قال يحيى بن معاذ الصبر الجميل ان يتلقى البلاء بقلب رحيب ووجه مستبشر.

Linguistically it means ascertainment and looking, however according to the terminologies of the people of Haqiqa (Absolute Truth): Unveiling of the Yaqin (Certitude) and visual examination of the unseen.

التعريفات  الجرجاني 
في اللغة: التثبت والنظر، وفي اصطلاح أهل الحقيقة: هي مكاشفة اليقين ومعاينة الغيب.

Sabrun-Jamil (Beautiful Patience) means a suffering that has no complaints. As was versed by the Sheikh Kamal Khujandi:

Don’t rush to arrive upon the lost Joseph, O my dearest
That you will not behold the beauty of The Beloved except via the Sabrun-Jamil

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ)
{ فصبر جميل } اى فامرى صبر جميل وهو الذى لا شكوى فيه الى الخلق والا فقد قال يعقوب (انما اشكو بثى وحزنى الى الله): قال الكنال الخجندى
بوصل صحبت يوسف عزيز من مشتاب           جمال يار نبينى مكر بصبر جميل


Sabrun Jamil (Beautiful Patience) has entered into the Hadith (Prophetic Narrations):
‘that which has no complaints (while enduring it)’ i.e. no complaining to the people. As was said by Jacob: My announcement of sorrowing and my sorrows are for Allah [12:86].

 تفسير الكشاف/ الزمخشري (ت 538 هـ)
والصبر الجميل جاء في الحديث المرفوع:
(540) [ «أنه الذي لا شكوى فيه » ومعناه الذي لا شكوىٰ فيه إلى الخلق. ] ألا ترى إلى قوله:
{ إِنَّمَا أَشْكُو بَثّى وَحُزْنِى إِلَى ٱللَّهِ }

Sabrun-Jamilun (Beautiful Patience) with Raf’ (‘o/u’ sound) is loftier (nobler) than Nasb (‘a’ sound as in cat) i.e. Allah there is, with me, a beautiful patience. But in Nasb form i.e. Sabran-Jamilan it is a Masdar (Verbal Noun) e.g. Maintain patience a beautiful patience. (Dara: Sabran-Jamilan renderes a state the person is within which, however Sabrun-Jamilun is some attribute the person possess e.g. I am beautiful (with patience))

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)
 قال المبرّد: «فصبر جميل» بالرفع أولى من النصب؛ لأن المعنى: قال رب عندي صبر جميل؛ قال: وإنما النصب على المصدر، أي فلأَصبرنّ صبراً جميلاً؛

Sabrun-Jamilun (Beautiful Patience) is Marfu’ (‘u/o’ sound) meaning it is the Mubtada’ (The Beginning) and its Khabar (News, Information) is omitted indicating: Sabrun-Jamil above all complaints!

Dara: Arabic sentences have different elevation for different words and the highest elevation is for the ‘u/o’ sound. In the mind of the Arab such pronunciation of ‘o’ sound indicates higher elevation for the phrase within a sentence and elevation is subject to mental interpretation e.g. geometrical height or nobility!

Jacob’s eyebrows had drooped due to the sorrowing for Joseph and he used to pull them up by a tight piece of cloth around his forehead. He was asked: What is this (cloth) for? And Jacob replied: Prolonging of life and excess of sorrows, then Allah made Wahy (Revelation) to him ‘O Jacob are your complaining?’ Jacob replied: O my Lord! I have done wrong so forgive this wrong doing for me!

And here there are some discussions. Patience of what Allah has destined is mandatory e.g. earthquakes and famines. But there is no such obligation for the cruelty of the transgressor or deceptiveness of the criminals i.e. one has to defend and deflect. And to move towards ceasing such aggressions is necessary to avoid it from befallen on others, since Jacob knew well about the brothers’ treachery why did he maintain patience passively? Why didn’t he interrogate the brothers and extract from them information to relieve Joseph from his suffering and as such this establishes the correctness of the argument that Jacob was patient since he was within the Maqam (Stationary state of the Heart) called Mazmum (Protected). (Dara this state is when the slave is assured that he and his loved ones are protected by Allah and he is in no need of any action to protect anyone!)

Again according to the 12:6. ‘And as such your Lord will choose you and will teach you the interpretation of the dream’ indicates that Jacob was sure that the claim of Joseph’s slaughter by the wolf was false! Moreover Jacob was a great man amongst his contemporaries, from a noble mighty family, and the people of knowledge knew him and believed in him and they regarded him highly for his knowledge. Therefore if he had set out to seek and search for Joseph, this would have become a much talked about issue (i.e. people would have helped me to track Joseph down) and such (many years of depression and sorrows) would have never been. Then why Jacob in spite of the mandatory need for search of Joseph and tools and resources at his disposal did not commence any such search whatsoever? Therefore this establishes both logically and religiously that Jacob was within the Maqam (Stationary state of the heart) of Protected-ness.
Indeed it was the case that Kashf (Unveiling) of the Divine Secrets had taken place for Jacob with regards to this horrible calamity, thus he was immersed completely within the Shuhud (Observation) of the Nur (Divine Light) emanating from the hardships, therefore preoccupied with that illumination away from all complaints and anxiety. And because of the latter it is said:

The completed Mahab-bat (Divine Love) does not increase with loyalty and does not decrease with estrangement, that if such love was increased by loyalty i.e. the lover and beloved were benefiting/gaining from such love then such love is extrinsic and not intrinsic, and passive patience for such intrinsic love is called Sabrun-Jamilun. (Dara: Jacob did not love Joseph because he was a son or he was his successor or he would grow up and do something for him or Joseph would love and adore him. Indeed Joseph loved Jacob intrinsically i.e. regardless of any benefit or pleasure he loved Joseph. Therefore whether Joseph was near to him or afar, whether Joseph loved him or not, made absolutely no difference to Jacob. And suffering the loss of such love is called Sabrun-Jamilun).

 تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ)

المسألة الأولى: منهم من قال: إنه مرفوع بالابتداء، وخبره محذوف، والتقدير: فصبر جميل أولى من الجزع،

المسألة الثانية: كان يعقوب عليه السلام قد سقط حاجباه وكان يرفعهما بخرقة، فقيل له: ما هذا؟ فقال طول الزمان وكثرة الأحزان: فأوحى الله تعالى إليه يا يعقوب أتشكوني؟ فقال يا رب خطيئة أخطأتها فاغفرها لي.

 وههنا بحث وهو أن الصبر على قضاء الله تعالى واجب فأما الصبر على ظلم الظالمين، ومكر الماكرين فغير واجب، بل الواجب إزالته لا سيما في الضرر العائد إلى الغير، وههنا أن إخوة يوسف لما ظهر كذبهم وخيانتهم فلم صبر يعقوب على ذلك؟ ولم لم يبالغ في التفتيش والبحث سعياً منه في تخليص يوسف عليه السلام عن البلية والشدة إن كان في الأحياء وفي إقامة القصاص إن صح أنهم قتلوه، فثبت أن الصبر في المقام مذموم.

ومما يقوي هذا السؤال أنه عليه الصلاة والسلام كان عالماً بأنه حي سليم لأنه قال له:
{ وَكَذٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلّمُكَ مِن تَأْوِيلِ ٱلأَحَادِيثِ }
[يوسف: 6] والظاهر أنه إنما قال هذا الكلام من الوحي وإذا كان عالماً بأنه حي سليم فكان من الواجب أن يسعى في طلبه. وأيضاً إن يعقوب عليه السلام كان رجلاً عظيم القدر في نفسه، وكان من بيت عظيم شريف، وأهل العلم كانوا يعرفونه ويعتقدون فيه ويعظمونه فلو بالغ في الطلب والتفحص لظهر ذلك واشتهر ولزال وجه التلبيس فما السبب في أنه عليه السلام مع شدة رغبته في حضور يوسف عليه السلام، ونهاية حبه له لم يطلبه مع أن طلبه كان من الواجبات، فثبت أن هذا الصبر في هذا المقام مذموم عقلاً وشرعاً.

والوجه الثالث: أنه ينكشف له أن هذا البلاء من الحق، فاستغراقه في شهود نور المبلى يمنعه من الاشتغال بالشكاية عن البلاء ولذلك قيل: المحبة التامة لا تزداد بالوفاء ولا تنقص بالجفاء، لأنها لو ازدادت بالوفاء لكان المحبوب هو النصيب والحظ وموصل النصيب لا يكون محبوباً بالذات بل بالعرض، فهذا هو الصبر الجميل. أما إذا كان الصبر لا لأجل الرضا بقضاء الحق سبحانه بل كان لسائر الأغراض، فذلك الصبر لا يكون جميلاً، والضابط في جميع الأفعال والأقوال والاعتقادات أن كل ما كان لطلب عبودية الله تعالى كان حسناً وإلا فلا، وههنا يظهر صدق ما روي في الأثر «استفت قلبك، ولو أفتاك المفتون» فليتأمل الرجل تأملاً شافياً، أن الذي أتى به هل الحاصل والباعث عليه طلب العبودية أم لا؟ فإن أهل العلم لو أفتونا بالشيء مع أنه لا يكون في نفسه كذلك لم يظهر منه نفع ألبتة. ولما ذكر يعقوب قوله: { فَصَبْرٌ جَمِيلٌ } قال: { وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ } والمعنى: أن إقدامه على الصبر لا يمكن إلا بمعونة الله تعالى، لأن الدواعي النفسانية تدعوه إلى إظهار الجزع وهي قوية والدواعي الروحانية تدعوه إلى الصبر والرضا، فكأنه وقعت المحاربة بين الصنفين، فما لم تحصر إعانة الله تعالى لم تحصل الغلبة، فقوله: { فَصَبْرٌ جَمِيلٌ } يجري مجرى قوله:
{ إِيَّاكَ نَعْبُدُ }
[الفاتحة: 5] وقوله: { وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ } يجري مجرى قوله:
{ وَإِيَّاكَ نَسْتَعِينُ }
[الفاتحة: 5].

Dara: Within this Maqam (Stationary State of the Heart) Jacob is at a very high rank indeed. Because here he does not mentions any words indicating his sorrow and he does not use words like I or me! He justed Sabrun Jamilun.

Lowering in Maqam (Stationary State of the Heart)  

12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah, and I know from Allah what you do not know’: Jacob complained ‘Ila (Towards) Allah and not Min (From) Allah, since the one that complains ‘Ila (Towards Allah) indeed shall reach (Allah), and the one that complains Min (From) Allah shall part from Allah.

Jacob was carried comfortably by his Sirr (Divine Observatory) and his soul, that for sure he knew from Allah about the veracity of his circumstances i.e. Allah wished them to be as such and they were not acts of evil men, and that is the meaning of the verse: 12:86. ‘and I know from Allah what you do not know’.

As people beg you for mercy and solace
I beg you to complain to you, and then do listen!

* تفسير لطائف الإشارات / القشيري (ت 465 هـ) مصنف و مدقق
قراءة الآية
فتح صفحة القرآن
الانتقال الى صفحة القرآن
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
شكا إلى الله ولم يَشْكُ مِنَ اللَّهِ، ومَنْ شكا إلى الله وَصَلَ، ومن شكا من الله انفصل.
ويقال لمَّا شكا إلى الله وَجَدَ الخَلَفَ من الله.
ويقال كان يعقوبُ - عليه السلام - مُتَحَمِّلاً بنفسه وقلبه، ومستريحاً محمولاً بِسِرِّه وروحه؛ لأنه عَلِمَ من الله - سبحانه - صِدقَ حالِه فقال: { وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ } وفي معناه أنشدوا:
إذا ما تمنَّى الناسُ روْحاً وراحةً           تمنَّيْتُ أن أشكو إليكَ فَتَسْمَعَا

12:86. ‘My Bath-thi (Public Sorrows)’: Bath is the worst suffering that its sufferer cannot endure it and broadcast it to the people i.e. going from one person to another complaining.

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ) مصنف و مدقق
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
{ قال انما اشكو بثى } البث اصعب الهم الذى لا يصبر عليه صاحبه فيبثه الى الناس اى ينشره فكأنهم قالوا له ما قالوا بطريق التلسية والاشكاء فقال لهم انى لا اشكو ما بى اليكم او الى غيركم حتى تتصدوا للتسلى وانما اشكو همى { وحزنى الى الله } ملتجأ الى جنابه تضرعا لدى بابه فى دفعه
رازكويم بخلق وخوار شوم           باتو كويم بزر كوار شوم
والحزن اعم من البث فاذا عطف على الخاص يراد به الافراد الباقية فيكون المعنى لا اذكر الحزن العظيم والحزن القليل الا مع الله.

Ibn Ajiba
Jacob did not sorrow for the lack of the Joseph’s physicality, only sorrowed about the lack of Suhud (Observation) of Divine Beauty i.e. Baha’ (Overwhelming Beauty) that made Tajalli (Lucent Manifestation) from Joseph.

12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah’ is one corner of the Sufism’s foundation, even better it is the very essence of Sufism.

تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)
الإشارة: لم يتأسف يعقوب عليه السلام على فقد صورة يوسف الحسية، إنما تأسف على فقد ما كان يشاهد فيه من جمال الحق وبهائه، في تجلي يوسف وحسن طلعته البهية، وفي ذلك يقول ابن الفارض:
عَيْني لِغَيْرِ جَمَالِكُمْ لاَ تَنْظُرُ           وسِوَاكمُ فِي خَاطِري لا يَخطرُ
فلما فقد ذلك التجلي الجمالي حزن عليه، وإلا فالأنبياء ـ عليهم الصلاة والسلام ـ أولى بالغنى بالله عما سواه. فإذا حصل للقلب الغنى بالله لم يتأسف على شيء، ولم يحزن على شيء؛ لأنه حاز كل شيء، ولم يفته شيء. " ماذا فقد من وجده، وما الذي وجد من فقده ". ولله در القائل:
أَنَا الفَقِيرُ إِليْكُمُ والْغَنِيُّ بِكُمُ           وَلَيْس لِي بَعدَكُمُ حِرْصٌ عَلى أَحدِ
وهذا أمر محقق، مذوق عند العارفين؛ أهل الغنى بالله. وقوله: { إنما أشكو بثي وحزني إلى الله }: فيه رفع الهمة عن الخلق، والاكتفاء بالملك الحق، وعدم الشكوى فيما ينزل إلى الخلق... وهو ركن من أركان طريق التصوف، بل هو عين التصوف. وبالله التوفيق.

Dara: Jacob after years of sorrowing for the loss of Joseph and with the sudden anxiety of losing Benjamin, is found within a lower ranks because he talks about his sorrows and uses the word I/me as can be compared to his previous speech when Benjamin was still with him:

12:64. How can I trust him (Benjamin) in your care as I did so with his brother (Joseph), Fa (Because of the previous history it is concluded), Allah is the best of protectors and Hu (IT, He) is the Most Merciful of all those who have mercy.

قَالَ هَلْ آَمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنْتُكُمْ عَلَى أَخِيهِ مِنْ قَبْلُ فَاللَّهُ خَيْرٌ حَافِظًا وَهُوَ أَرْحَمُ الرَّاحِمِينَ (64)

In the above verse after the Fa we see that Jacob does not use the words I or me or the target of his hope and fear for Benjamin or Joseph. This is a high Maqam (Stationary State of the Heart). 

Again we see that Jacob out of helplessness relies on his Nafs (Self) to provide protection for Benjamin by first asking for a written agreement with the elder brothers to protect the lad and he adds an instruction from his own Self to provide more security for them, which Allah voided all its effects:

وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِنِ الْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ (67) وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُمْ مَا كَانَ يُغْنِي عَنْهُمْ مِنَ اللَّهِ مِنْ شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا وَإِنَّهُ لَذُو عِلْمٍ لِمَا عَلَّمْنَاهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ (68)

12:67. And (Jacob) said: O my sons do not enter (the city) from one gate, and do enter it from different gates, not that I can benefit you in any way against Allah, that indeed the true command is but for Allah, upon Hu (IT, He) I rely and upon Hu (IT, He) place they reliance, all those who only place their reliance on Allah’

12:68. And when they entered as their father ordered them, nothing availed them against Allah, except it was a necessity that he (Jacob) discharged (as the advice), that indeed he (Jacob) was possessors of ‘Ilm (Divine Knowledge) that was taught to him by Us however most people do not know this.

Rauh: Mercy free of Deprivation  

12.87:’O my sons! Do search after the Joseph and his brother, and do not despair from Allah’s Rauh (Mercy free of Deprivation), it is the case that other that the nation of disbelievers no one despairs from Allah’s Rauh (Mercy)’: The most virtuous service and the noblest is the waiting for Allah to remove a hardship as was said by the Prophet, peace be upon him: Waiting patiently for removal of hardship is Ibada (Servitude for Allah).

  تفسير تفسير القرآن/ التستري (ت 283 هـ) مصنف و مدقق
قراءة الآية
{ يٰبَنِيَّ ٱذْهَبُواْ فَتَحَسَّسُواْ مِن يُوسُفَ وَأَخِيهِ وَلاَ تَيْأَسُواْ مِن رَّوْحِ ٱللَّهِ إِنَّهُ لاَ يَيْأَسُ مِن رَّوْحِ ٱللَّهِ إِلاَّ ٱلْقَوْمُ ٱلْكَافِرُونَ }
قوله تعالى: { لاَ تَيْأَسُواْ مِن رَّوْحِ ٱللَّهِ } [87] قال سهل: أفضل الخدمة وأعلاها انتظار الفرج من الله تعالى، كما حكي عن ابن عمر رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال: " انتظار الفرج بالصبر عبادة " وانتظار الفرج على وجهين: أحدهما قريب، والآخر بعيد؛ فالقريب في السر فيما بين العبد وربه، والبعيد في الخلق؛ فينظر إلى البعيد فيحجب عن القريب.

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 - للإمام السيوطي
كتاب "الدّررَ المنتثِرة"، للسيوطي >> - حرف الهمزة.
(حديث) "انْتِظَارُ الْفَرَجِ عِبَادَةٌ" الخليلي في الإرشاد عن أنس.
قلت: هو عند الترمذي من حديث ابن مسعود في أثناء حديث بسند حسن انتهى.

Please Allah do accept this.

© 2008-2002,  Dara O. Shayda