The Language of the Ants

Chapter 1

Apercu  Discussion Join
Apercu  Sufi  Therapy of The Self

Some ants, from the lowest point of the concealed darkness i.e. their first nest, hastily rushed in to the desert to search for food, when by chance some shrubbery came into their field of view, droplets bedewed upon the leaves at this dawn. One ant asked the other: What is this (the dew)? And the other replied: droplets of water originally from the earth. Some others said water was from the sea and at that a fight broke out amongst them.

There was a wise ant amongst them who said: Wait a while and observe which way the dew is inclined to go, for everyone is pulled by the gravity of their original direction, yearning to rejoin their place of origin. Everything, helplessly, is attracted to its origin, its root. See if a rock is thrown in the air, eventually falls back on the ground, since its origin is Safāla (Lowliness), and the governing law being: Every object must return to its origin, hence the fallen rock.

Whosoever is inclined towards the darkness, therefore his origin was darkness. And whosoever is inclined towards the light, therefore his origin was light: Due to the Nur (Divine Light) of 'Ulūhiyat (Deification via the gravity of love) this fact applies to the Noble Jauhar (Essence) of Man. (Man, no matter whom or in what circumstance is always inclined towards the Light, yet the Nafs towards the darkness)

The ants were arguing about this when the sun rose with great warmth, consequently the dew evaporated skyward off the leaves, and the ants came to know that the dew was not from the earth, for it was from the sky and returned to sky:

Nur (Light) upon Nur, Allah guides to Hu's Light whom Hu wills and provides metaphors for people. [24: 35]

And indeed towards Allah is the very end (humanity's final return). [53:42]

Towards Hu glides the good word, and the good deeds elevate it (or good deeds elevated by Hu) [35:10]


Spiritual Legend

Concealed darkness

The first nest

Hastily rushed

For food


Field of view

Wise ant

Safāla (Lowliness)

Sun rise

Apercu: Untired With Loving

This deeply moving mystical tale magnificently embroidered with symbolism, contains connotations for return of Man's soul to his original station.

Suhrawardi's ants start from their 'first station' i.e. the physical body implying the departure of a soul from a body. These ants are symbolism of the Sheikh's Hikmatul Ishraq (Philosophy of Illuminism) philosophical concept of disrobing as in Theophany where through Tazkiyah (Self-purification) physicality is disrobed from the Soul i.e. the body is a gown wore by the soul.

And the ant's expeditionary departure takes place at the darkest part of the night i.e. just before the dawn: Allah is the Protector of those who have faith: from the depths of darkness Hu will lead them forth into light [2:257].

Believing and while traversing the darkness, Iman (Faith) is the first stage of the ant's night travel into the light—The Sulūk (The Voyage). And only by the Divine Will and Mercy this Voyage commences and ends.

The rising Sun is the concept of Tajalli (Lucent Manifestation) and the sunrays the effluent flooding of the light (Faidh) the concept of Theophany.

To Allah we belong, and towards Hu is our return [2:156]—The 'first station' as in 'we are here' and 'where are we to return to', signifiers of 'where':

1. Here is 'I' and if we can depart from this place 'I'
2. We arrive There! The other world

Sufi wants to return to his/her roots, and wants that now and this yearning to return to the origin is called Sulūk (The Voyage).

The Sālik (Voyager) travels under the vision of Allah, where the Path is lit by Tajalli (Lucent Manifestation), as in the case of the Suhrawardi's ants they travel by the sunlight (Nurul-Qahar or the Dominant Light), and the frosted dew is the Man, the evaporating is the Voyage vis-à-vis the selfless-ness: Fanā-fil-lāh (Evanescence in Presence of Allah) and the consequent everlasting-ness of Baqā-bil-lāh (Subsisting solely upon Allah).

By Ismail Radpur  

Apercu: The Sufi Therapy of The Self

Mankind was created for:

1. Happiness
2. Eternity

Mankind was not created for torment or transience. Human Wujud (Being-ness) originated from the Nur (Divine Light), the Light that shone upon the Adim (top soil) of the earth to become Adam.

Adam and all his progeny are in perpetual agony and anxiety of a deep primordial yearning to return to their origins: To exit from the Hadath (Transient) darkness of corporeality into the Azal (Sempiternal) Light of spirituality.

The pain, say from depression, is the gravitational (Jazab) pull of the Divine Love that is pulling the human being from the darkness to the light. Allah did not create you to torment you with such psychological pain, Allah created everything for your happiness, therefore conclude and do that now: The stress, the depression, the anxiety attacks and so on are calls to pull you from the evil of transience into the bliss of eternity, from the darkness being called into the light, from short-lived pleasures to eternal-pleasures

'Innā-lil-lāhi (We belong to Allah) [2:156] does mean 'we do not belong to evil', 'we do not belong to transience'. La-Hu (to Hu belongs all in heavens and earth) [2:255] does mean the short-lived foulness that came out of us does not belong to us, as we do not belong to it, the Ma'refat (Gnosis) of this subtle fact gives you wings to fly to glide to your true Beloved, free and cleansed from all the evil that emanated from your Nafs (Self).

Suhrawardi's ants voyaged from the darkness of their nest into the luminance of a Voyage foraging for food: They moved from the vitiation of darkness into the Light to find the food for their starving souls—Kamal (Perfection).

As the ants saw the dew evaporate, do behold the transient pleasures to fade away, and as the ants concluded that that the water returned to the heavens, do conclude that your fading transience is for you to return to your place of origin: Your place of happiness and the place of your eternity—Evaporation of the dew, the Fana (Evanesce) of the I.

Happily you voyage basking under the light of Tajalli (Lucent Manifestation), sadly you suffer enslaved within the darkling dungeons of Istitar (Darkening veils), for as long as you close your eyes to the darkness i.e. for as long as you close your eyes to not to see your Nafs (Self), you shall drown within the Nur (Divine Light) and you shall traverse the cosmos, and no obstacle no individual and no army could delay your arrival to the courtyard of our Beloved:

And the Tabārak (blessed be) is there after Al-Ladhi (That Which) to remove the veils off the courtyard of Hu’s (ITs) Jalāl (Momentous Glory) and to characterize Hu’s (ITs) ‘Azima (Magnificence) and ‘Ihātat (Encompassment) over/around all objects and ‘in Whose Hand is Dominion’ is mentioned to enrobe manifestations via attributes extracted the Divine Fa’l (Actualizations & Deeds). (Tafsir Ruzbihan Baqli Shirazi)

فسير عرائس البيان في حقائق القرآن/ البقلي
 تَبَارَكَ ٱلَّذِي } فى هذه الأية تقديس الذات والصفات عن الادراك وفيها اشارة غيب الهوية بقوله الذى لرفع الاوهام عن ساحة جلاله وفيها وصف العظمة والاحاطة بكل شئ عجز الحدثان فى قبضة قدرته وفيها سر الالباس وظهور الصفة عن الفعل بقوله { بِيَدِهِ ٱلْمُلْكُ

© 2006-2002,  Dara O. Shayda, Ismail Radpur