Al-Majāz (The Corridor, The Metaphor)

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See Also:   

Majaz vs. Haqiqa
The Corridor    
The Mirror Reflection    
Cellular Water  

Majaz vs. Haqiqa 

Al-Itqan (Suyuti)
On Haqiqa (The Actuality) & Majaz (The Corridor, The Metaphor)

There are no disagreements with regards to truths (Haqiqa) within the Qur’an, and all such expressions are assigned clear semantics/meanings and there is no going back or forth on them. And of course there is lots being said on this subject matter.

But with regards to Majaz (Metaphor) though majority have agreed on its existence within the Qur’an, some of the Zahiriya people and Ibn Al-Qas from Shafei’ sect and Ibn Khuwaiz Mindad from the Maliki sect have denied the very concept within the Qur’an. And their doubt is based upon the belief that Majaz (Metaphor) is similar to lying and Qur’an is cleansed from any lies. And the speakers do not use Majaz (Metaphor) unless under strenuous circumstances where it becomes necessary to convey a meaning and that is inapplicable to Allah the speaker of the Qur’an.

This doubt is a falsehood! That if the Majaz (Metaphor) is cut out of the Qur’an indeed Qur’an’s beauty and goodness is halved, as have been the consensus of the experts of Arabic Eloquence (Balagha) believing that Majaz (Metaphor) is far more (farther) reaching (in time and space) than that of the Haqiqa (Actually correct phrases). And if it becomes necessary to remove from the Qur’an the construct of Majaz (Metaphor), as well it becomes necessary to remove the concepts such as Ta’kid (Emphasis), Tathnia (Duality) and the stories and so on.

الإتقان في علوم القرآن  السيوطي 
في حقيقته ومجازه
لا خلاف في وقوع الحقائق في القرآن، وهي كل لفظ نقي على موضوعه ولا تقديم فيه ولا تأخير، وهذا أكثر الكلام. وأما المجاز فالجمهور أيضاً على وقوعه فيه، وأنكره جماعة منهم الظاهرية وابن القاص من الشافعية وابن خويز منداد من المالكية، وشبهتهم أن المجاز أخوالكذب والقرآن منزه عنه، وأن المتكلم لا يعدل إليه إلا إذا ضاقت به الحقيقة فيستعير، وذلك محال على الله تعالى، وهذه شبهة باطلة، ولوسقط المجاز من القرآن سقط منه شطر الحسن، فقد اتفق البلغاء على أن المجاز أبلغ من الحقيقة ولووجب خلوالقرآن من المجاز وجب خلوه من الحذف والتوكيد وتثنيه القصص وغيرها.

Al-Idhāhu Fi ‘Ulumil Balaghati (Qazwini)
Elucidation for sciences of The Eloquence

Haqiqa (The Actuality) & Majaz (The Corridor, The Metaphor)
Haqiqa is a word, often used, as coinage within the conventional/colloquial conversations. By ‘often used’ we take a precautionary measure against the words that are not being used. Our caution is two fold:

1.    Wrong usage e.g. you might say to your companion ‘fetch this book’ pointing towards a book in front of you, and it would have been totally wrong usage had you said: ‘fetch this horse’.
2.    For Majaz (Metaphorical) usage and that is when there is no such application of the word within the convenational/colloquial conversations or any other place e.g. usage of the word lion as in relation to a brave man.

Again note that we carefully said ‘within the conventional/colloquial conversations’ to take precautionary measure against the usage of a coinage that does not exist within the conventional/colloquial conversations e.g. Salat (The Daily Prayers) is used due to its familiarity within the Sharia (not due to the conversational conventions). (The word was not a part of the daily conversations of the Arabs)

Definition: Al-Wadh’ (Coinage) is the (specific) Ta’yin (Assignment of Semantics) to an expression indicating the meaning ‘in and of itself’.  By ‘in and of itself’ we are taking a precautionary measure against the Ta’yin (Assignment of Semantics) to an expression based on what is linked to it, for the latter is of the (general) type Ta’yin (Assignment of Semantics) and not Wadh’ (Coinage).

الإيضاح في علوم البلاغة
 جلال الدين أبو عبدالله محمد بن سعدالدين بن عمر القزويني
 القول في الحقيقة والمجاز .
وقد يفيدان باللغويين الحقيقة الكلمة المستعملة فيما وضعت له في اصطلاح به التخاطب فقولنا المستعملة احتراز عما لم يستعمل فإن الكلمة قبل الاستعمال لا تسمى حقيقة وقولنا فيما وضعت له احتراز عن شيئين .
أحدهما ما استعمل في غير ما وضعت له غلطا كما إذا أردت أن تقول لصاحبك خذ هذا الكتاب مشيرا إلى كتاب بين يديك فغلطت فقلت خذ هذا الفرس .
والثاني أحد قسمي المجاز وهو ما استعمل فيما لم يكن موضوعا له لا في اصطلاح به التخاطب ولا في غيره كلفظة الأسد في الرجل الشجاع وقولنا في اصطلاح به التخاطب احتراز عن القسم الآخر من المجاز وهو ما استعمل فيما وضع له لا في اصطلاح به التخاطب كلفظ الصلاة يستعمله المخاطب يعرف الشرع في الدعاء مجازا والوضع من تعيين اللفظ للدلالة على معنى بنفسه فقولنا بنفسه احتراز من تعيين اللفظ للدلالة على معنى بقرينة أعني المجاز فإن ذلك التعيين لا يسمى وضع

Haqiqa (The Actuality) is either of the template Fa’il as a subject when you say ‘I actualized something’ meaning I established something, or it is of the template Fa’il but as the doer of the action like when you say ‘Something actualized’ something established itself firmly upon its origin.

Al-Majaz is of the template Maf’al as a place for traversing to go beyond i.e. a passageway or corridor. The usage ‘I made something Majaz towards my need’ means made inroads towards fulfilling a need. The verb Jāza through a place means voyaging through.

Definition: Al-Majaz is a corridor towards the formation of concepts.

There are varying considerations for usage of Majaz e.g. Red man could identify the ethnicity of the man while the reddish man could identify the anger or bloodiness of someone.

Q: Why Majaz?

1.    The Prophet was commanded to speak to the people in accordance to the measure of their intellect, and for that purpose a linguistic invention was necessary to deliver the spirituality in small or large dosage up to the ability of the listener.

كنز العمال  - للمتقي الهندي
المجلد العاشر >> آداب العالم والمتعلم من الإكمال
29282- أمرنا أن نكلم الناس على قدر عقولهم.
الديلمي - عن ابن عباس.
2.    To empower mapping to another language, possibly a non-spoken spiritual language
3.    Allowing for compression, for this Prophet was able to speak much with few words
4.    Support for Zahir and Batin: And Allah did not send down a single verse except for ‘her’ there are Zāhir (Emergent Abstraction) and Bātin (Inmost Concealed Core) said the Prophet.

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الأول >> الباب السابع في تلاوة القرآن وفضائله وفيه خمسة فصول >> الإكمال
2461 - ما أنزل الله عز وجل آية إلا لها ظهر وبطن وكل حرف حد وكل حد مطلع.
(أبو عبيد) في فضائله وأبو نصر السجزي في الإبانة عن الحسن مرسلا

5.    There are spiritual entities and concepts that are inaccessible unless by the interface of the Majaz. For some of these entities may not even be in this world and therefore there is need for a multiversal interface to the spiritual entities from here to there.
6.    As time passes and the humanity goes through the evolution of science and culture, thus the mentality and the language do vary, the spiritual language requires a covariant linguistic structure for assigning semantics to the spiritual text that would vary as the humanity changes.


There are two kinds of Majaz

1.    ‘Isti’āra as in borrowing meanings from other phrases, INSHALLAH will do a separate write up on this one
2.    Mursal

Note: Below is a small sublist of all Majza, INSHALLAH one day provide a larger list.

الإيضاح في علوم البلاغة
 جلال الدين أبو عبدالله محمد بن سعدالدين بن عمر القزويني
 والحقيقة إما فعيل بمعنى مفعول من قولك حققت الشيء أحقه إذا أثبته أو فعيل بمعنى فاعل من قولك حق الشيء يحق إذا ثبت أي المثبتة أو الثابتة في موضعها الأصلي فأما التاء فقال صاحب المفتاح هي عندي للتأنيث في الوجهين لتقدير لفظ الحقيقة قبل التسمية صفة مؤنث غير مجرأة على الموصوف وهو الكلمة وفيه نظر وقيل هي لنقل اللفظ من الوصفية إلى الاسمية الصرفة كما قيل في أكيلة ونطيحة إن التاء فيهما لنقلهما من الوصفية إلى الاسمية فلذلك لا يوصف بهما فلا يقال شاة أكيلة أو نطيحة .
والمجاز قيل مفعل من جاز المكان يجوزه إذا تعداه أي تعدت موضعها الأصلي وفيه نظر والظاهر أنه من قولهم جعلت كذا مجازا إلى حاجتي أي طريقا له على أن معنى جاز المكان سلكه على ما فسره الجوهري وغيره فإن المجاز طريق إلى تصور معناه واعتبار التناسب في التسمية يغاير اعتبار المعنى في الوصف كتسمية إنسان له حمرة بأحمر ووصفه بأحمر فإن الأول لترجيح الاسم على غيره حال وضعه له والثاني لصحة إطلاقه فلا يصح نقض الأول بوجود المعنى في غير المسمى كما يلهج به بعض الضعفاء .
والمجاز ضربان مرسل واستعارة لأن العلاقة المصححة إن كانت تشبيه معناه بما هو موضوع له فهو استعارة وإلا فهو مرسل وكثيرا ما تطلق الاستعارة على استعمال اسم المشبه به في المشبه فيسمى المشبه به مستعارا منه والمشبه مستعارا له واللفظ مستعارا وعلى الأول لا يشتق منه لكونه اسما للفظ لا للحد

Mursal is a form of Majaz (Corridor towards meanings, Metaphor) where there is no intimate relationship between the ‘oft-used’ usage of the expression and Wadh' (The assigned Semantics). For example, the hand is metaphorically used as blessings, while the hand is something that is used for reaching a target and a member of the body. However one might say ‘the blessing stretched over the land’ and yet we cannot say ‘the hand stretched over the land’.

One might say the camel rider has his fingers over the camel which means he is a proficient rider.

Again the saying: I have seen the fingers of the life, the good finger and the bad finger; here we know the life has no fingers, finger really means the impact of the life, some good impacts and some not so good impacts.

الإيضاح في علوم البلاغة
 جلال الدين أبو عبدالله محمد بن سعدالدين بن عمر القزويني
لضرب الأول المرسل وهو ما كانت العلاقة بين ما استعمل فيه وما وضع له ملابسة غير التشبيه كاليد إذا استعملت في النعمة لأن من شأنها أن تصدر عن الجارحة ومنها تصل إلى المقصود بها ويشترط أن يكون في الكلام إشارة إلى المولى لها فلا يقال اتسعت اليد في البلد أو اقتنيت يدا كما يقال اتسعت النعمة في البلد أو اقتنيت نعمة وإنما يقال جلت يده عندي وكثرت أياديه لدي ونحو ذلك ونظير هذا قولهم في صفة راعي الإبل إن له عليها أصبعا أرادوا أن يقولوا له عليها أثر حذق فدلوا عليه بالإصبع لأنه ما من حذق في عمل يد إلا وهو مستفاد من حسن تصريف الأصابع واللطف في رفعها ووضعها كما في الخط والنقش وعلى ذلك قيل في تفسير قوله تعالى ( بلى قادرين على أن نسوي بنانه ) أي نجعلها كخف البعير فلا يتمكن من الأعمال اللطيفة فأرادوا بالإصبع الأثر الحسن حيث يقصد الإشارة إلى حذق في الصنعة لا مطلقا حتى يقال رأيت أصابع الدار وله أصبع حسنة وأصبع قبيحة على معنى له أثر حسن وأثر قبيح ونحو ذلك

“For sure the hearts are between two fingers of Allah, flipping them” said the Prophet, peace be upon him. We can easily see the finger here is used as a Majaz (Corridor towards some meaning, The Metaphor), with the possible meaning as above.

لجامع الصغير. - لجلال الدين السيوطي
المجلد الثاني >> [تتمة باب حرف الألف]
2086- إن القلوب بين أصبعين من أصابع الله يقلبها
[أنظر الحديث 553 لهجاء "أصبع"]ـ
التخريج (مفصلا): أحمد في مسنده والترمذي والحاكم في المستدرك عن أنس
تصحيح السيوطي: صحيح

Itqan (Suyuti)
Setting the name for a state or circumstance for a place e.g. “3:107 Within the Mercy of Allah, therein they (are) eternal” they are within the paradise eternal which specifies a place for the Divine Mercy.

Indeed a powerful concept that allows the human Aql (Intellect) to traverse the words of ‘Fi Rahmatil Lahi’ as a tunnel into a ‘place’ where the listener is able to voyage through the Divine Mercy as if a spatial realm.

الإتقان في علوم القرآن  السيوطي 
الثالث عشر: إطلاق اسم الحال على المحل نحو ففي رحمة الله هم فيها خالدون أي في الجنة لأنها محل الرحمة

Itqan (Suyuti)
Reversing of the present-future tense to past tense:

16:1 Came the commandment of Allah: Setting the past tense for an event that will realize for certain in future; the commandment of Allah is the Day of Judgment and Majaz is applied to its verb ‘came’ by setting it to the past tense, to guide the mind of the listener to the inevitability in future. 

36:51 And the trumpet was sounded: Again the time is set vis-a-vise the past tense of the verb ‘was sounded’ to indicate the imminent event; as sure as an event that happened in the past, thus using the certitude of the past events as the corridor to traverse to the certainty of the future event of the Day of Judgment and hence the Majaz.

5:116 And when Allah said to the Jesus the son of Mary “Did you tell the people to worship me and my mother”: Allah will ask for sure in future if Jesus did order people to worship him and his mother and again the past tense is a passageway for the mind of the listener to the actuality of the future event.

14:21 And they appeared before Allah collectively: The past tense of the verb appeared indication of the certainty of the event in the future, as the certainty of the past events are lodged within the human intellect.

7:48 And the companions on the heights called some men: ‘called’ the assured eventual happening of the ‘shall call’.

On the contrary the present tense is an indication of the continuance and persistence of some past event:

2:44 Do you order the people to do right and forget your own selves: ‘do you order’ and ‘forget’ are both in present tense, but the verse by deploying the Majaz indicates the behavior that took place in the past and continued i.e. they ordered the people continuously to do good and persistently ignored their own selves.

2:102 And they followed what the devils are reciting/giving for the kingdom of Solomon: ‘are reciting/giving’ again indicates a persistent action that took place in the past.

2:91 Say why do you kill the prophets of Allah: Non-Majaz version would read ‘why did you kill the prophets of Allah’.

2:87 Some denied and some are killing: ‘are killing’ is the Majza for ‘killed’.
13:43 Those who disbelieve say ‘you are not a messenger’: Actually it should read ‘Those who disbelieved said’.

These tense-replacements are not for poetic play; indeed the human Aql (Intellect) is able to traverse the said verbs, tunnel through their verb tenses, to another realm where the events depicted are in full actuality, in absence of all potentialities, appear in front of the listener.

الإتقان في علوم القرآن  السيوطي 
ومنها: إطلاق الماضي على المستقبل لتحقق وقوعه نحو أتى أمر الله أي الساعة بدليل فلا تستعجلوه ونفخ في الصور فصعق من في السموات وإذ قال الله يا عيسى ابن مريم أأنت قلت للناس) الآية وبرزوا الله جميعاً ونادى أصحاب الأعراف وعكسه لإفادة الدوام والاستمرار فكأنه وقع واستمر نحو أتأمرون الناس بالبر وتنسون. واتبعوا ما تتلوا الشياطين على ملك سليمان أي تلت ولقد نعلم أي علمنا قد يعلم ما أنتم عليه أي علم فلم تقتلون أنبياء الله أي قتلتم وكذا فريقاً كذبتم وفريقاً تقتلون ويقول الذين كفروا لست مرسلاً أي قالوا. ومن لواحق ذلك التعبير عن المستقبل باسم الفاعل أوالمفعول، لأنه حقيقة في الحال لا في الاستقبال نحو وإن الدين لواقع ذلك يوم مجموع له الناس

The Corridor 

Here and the other universe where the spiritual entities are, are separated by an impassable barrier:

55:33 O you assembly of Jinns and men! If you can Nafadha (pass) beyond the zones of the heavens and the earth, do Nafadha (pass)! You shall notbe able to Nafadha (pass) except by authoitative-control (from Allah)!

Nafadha: pierce or bore or penetrate or go through if used in conjunction with Min.

 يَا مَعْشَرَ الْجِنِّ وَالْإِنْسِ إِنِ اسْتَطَعْتُمْ أَنْ تَنْفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانْفُذُوا لَا تَنْفُذُونَ إِلَّا بِسُلْطَانٍ

Majaz is a ‘place’, a pass-through place like a corridor, made up of spoken or written words plus their corresponding semantics and Aql (Intellect). 

Passage through this corridor allows for the Aql (Intellect) to realize new semantics in another realm, thus effectively replacing the semantics of the original words with the new semantics, all together to mean something new in another realm.

The new semantics may not be cognitive in nature e.g. could be feelings/cognizances/visions/memories/presences induced within the Aql (Intellect) or within the Wujud (Being).

Note: The semantic might not be cognitive in realm 1 either, for example the 2:1 Alif-Lum-Mim and other such words of Qur’an. Or the semantic might be unfamiliar i.e. a word that its meaning is lost or the reader is not aware of its semantics.

Majaz is a complex quantum comprised of the words, semantics and Aql (Intellect). Therefore Majaz is not closely related to any of its sub-parts, not even similar to any; indeed a separate Wujud (Being) though made up of components that if one is removed Majaz ceases to be.

The Corridor, likes of the above, have already been found in laboratories around the planet and already the very computer that you are using to read this text is using it heavily. It is called the Quantum Tunneling Effect:

Quantum tunnelling (or tunneling) is the quantum-mechanical effect of transitioning through a classically-forbidden energy state. It can be generalized to other types of classically-forbidden transitions as well.

Consider rolling a ball up a hill. If the ball is not given enough velocity, then it will not roll over the hill. This scenario makes sense from the standpoint of classical mechanics, but is an inapplicable restriction in quantum mechanics simply because quantum mechanical objects do not behave like classical objects such as balls. On a quantum scale, objects exhibit wavelike behavior. For a quantum particle moving against a potential energy "hill", the wave function describing the particle can extend to the other side of the hill. This wave represents the probability of finding the particle in a certain location, meaning that the particle has the possibility of being detected on the other side of the hill. This behavior is called tunneling; it is as if the particle has 'dug' through the potential hill.

As this is a quantum and non-classical effect, it can generally only be seen in nanoscopic phenomena — where the wave behavior of particles is more pronounced.

History and consequences

In the early 1900s, radioactive materials were known to have characteristic exponential decay rates or half lives. At the same time, radiation emissions were known to have certain characteristic energies. By 1928, George Gamow had solved the theory of the alpha decay of a nucleus via tunneling. Classically, the particle is confined to the nucleus because of the high energy requirement to escape the very strong potential. Under this system, it takes an enormous amount of energy to pull apart the nucleus. In quantum mechanics, however, there is a probability the particle can tunnel through the potential and escape. Gamow solved a model potential for the nucleus and derived a relationship between the half-life of the particle and the energy of the emission.

Alpha decay via tunneling was also solved concurrently by Ronald Gurney and Edward Condon. Shortly thereafter, both groups considered whether particles could also tunnel into the nucleus.

After attending a seminar by Gamow, Max Born recognized the generality of quantum-mechanical tunneling. He realized that the tunneling phenomenon was not restricted to nuclear physics, but was a general result of quantum mechanics that applies to many different systems. Today the theory of tunneling is even applied to the early cosmology of the universe.

Quantum tunneling was later applied to other situations, such as the cold emission of electrons, and perhaps most importantly semiconductor and superconductor physics. Phenomena such as field emission, important to flash memory, are explained by quantum tunneling. Tunneling is a source of major current leakage in Very-large-scale integration (VLSI) electronics, and results in the substantial power drain and heating effects that plague high-speed and mobile technology.

Another major application is in electron-tunneling microscopes (see scanning tunneling microscope) which can resolve objects that are too small to see using conventional microscopes. Electron tunneling microscopes overcome the limiting effects of conventional microscopes (optical aberrations, wavelength limitations) by scanning the surface of an object with tunneling electrons.

Very recently it has been found that quantum tunneling may be the mechanism used by enzymes to speed up reactions in lifeforms to millions of times their normal speed.

One of the striking aspects of the tunneling is the speed of propagation through the barrier:

P.C. W. Davies, Australian Center for Astrobiology  

A simple heuristic argument to estimate the tunneling time
goes as follows. To surmount a square barrier of height V, a
particle with energy E must ‘‘borrow’’ an amount of energy
V-E. According to the uncertainty principle, this energy
must be ‘‘repaid’’ after a time T=1/(V-E) in units with
ħ=1. This time provides a crude upper bound for the tunneling
time. If the width of the barrier is a, then the effective
speed of the particle during the tunneling process must exceed
a(V-E). Because 'a' can be made as large as we please,
there is no upper bound on this effective velocity. In particular,
it may exceed the speed of light, in apparent violation of
relativistic causality. Moreover, this expression has the feature
that as the height of the potential hill is increased, the
tunneling time decreases, that is, the more repulsive the potential,
the faster the particle moves in the forward direction!

Source: Quantum Tunneling, American Association of Physics Teachers, 2004    

It all means that for the Majaz process to work i.e. when someone reads or recites or hear the Divine Words, a tunneling effect is made possible as a corridor to the other universe where the spiritual entities reside, and where the new semantics of the Divine Words are found as well. The speed of such propagation is beyond imagination i.e. Superluminal or faster than the speed of the light. Moreover the equations show that the harder/wider the barrier the faster the move through the Majaz’s corridor!

In presence of the Aql (Intellect) the Divine Words are uttered or listened to; short-lived Quantal corridor tunnels from here, this transient temporal world to There the sempiternity; new semantics is fround within Azal (Sempiternity) while these new semantics entangled with the Aql (Intellect); the entanglement of these semantics are felt as the subjective-form or feeling of the Idrak (Pehension) of the reader/listener.

Note: 2:1 Alif-Lum-Mim has no known semantics here in this world; however the readers over the centuries ‘felt’ her semantics in the other world! The same goes for the sounds of the words and their melodic rhythms, while they are void of any semantics, but they arouse feelings within the reader/listener similar to listening to the sounds of waves or waterfalls, though these sounds have no semantics or meaning they do induce a feeling within the listener.

The Mirror Reflection  

As the words leave the human Wujud (Being) aiming at the other universe, some part of the existence of these words does tunnel through the corridor of Majaz, however some parts fail and they ‘reflect’ back towards the human Wujud (Being), the humanity at large and in general the whole universe.

You might have said that the said barrier is a half-mirror, partly allows for the words to get through and partly reflects the words!

Definition: This reflective aspect of the barrier is called The Mirror.

Allah has created all Wujud (Being) with needs for other Wujud (Beings) and for that matter the Human Wujud (Being) has to fulfill his needs by means of other Wujud (Beings) as well e.g. Human Wujud (Being) cannot see his own Self i.e. no one really knows how they look like unless another object such as a mirror is present to reflect some image which carries the attributes of his shape for his own eyes by means of the externality of the mirror’s Wujud (Being).

Therefore the mirror is a necessary Wujud (Being) without which human being can never know his own shape and form.

Note: This mirror might take different forms e.g. a camera or a drawing hand. For that reason any entity that is able to transmit back a ‘reflection’ of some kind is called a mirror as well.

To go one step further: The said barrier is a mirror off of which we can view a reflection of our Self (Nafs) and this reflection is what we call 'I'.

This barrier was placed there for the purpose of human Wujud (Being) to have a reflecting entity that allows reflections/images of his own Nafs (Self), and only upon the reception of these reflections an image forms within the human Aql (Intellect) which we incessantly call ‘I’.

Note: The Hadith saying “Indeed Allah created Adam as in his own image” within the context here can be interpreted as Allah created a ‘consistency’ between the Adam and Adam’s image in the mirror so Adam could know he is looking at his own self. Linguistically in ‘his own image’ indeed ‘his’ refers back to the Adam. 

The Law of Tajalli (Lucent Manifestation) upon a mirror (TUM)
Ibn Arabi
“And only from the Law of Tajalli (Lucent Manifestation) upon a mirror, emerges our knowledge about the ‘difference’ between the viewer the mirror and the image formed upon the mirror!”

Note: The word ‘difference’ only has meaning on our side of the universe, the transient temporal side or the Muhdath.  Also the image might be of some other object than that of the viewer e.g. if you hold a mirror and you might see your face or tilt it and see the image of other objects around the room.

الفتوحات المكية  محيي الدين ابن عربي 
وإنما ظهرت من حكم التجلي للمرآة علمنا الفرق بين الناظر وبين المرآة وبين الصورة الظاهرة في المرآة

Had this law not been there, then we could not have told the difference between the image in the mirror and our own Self i.e. by looking upon the mirror we would have marveled: What is that? Or Who is that?

The TUM law allows the human Aql (Intellect) to discern between the viewer and the object’s reflection and the mirror. This is a law of the universe as much as the gravity is a law.

This law is evident to us due to our Aql’s discerning ability, however the law is not trivial at all and in many cases we misinterpret what we see:

Ibn Arabi
“And also the Wujud_Mutlaq (The Absolute Being) is like a mirror for the ‘Adam_Mutlaq (The Absolute Non-Being) i.e. the Non-being views itself upon this mirror and the shape/image that is reflected off is the very core essence of Non-being which is described as Mumkin (The Potentiality), the image is indeed that of the viewer in front of the mirror and it is the image of none else.”

الفتوحات المكية  محيي الدين ابن عربي
وكان أيضاً الوجود المطلق كالمرآة للعدم المطلق فرأى العدم المطلق في مرآة الحق نفسه فكانت صورته التي رأى في هذه المرآة هو عين العدم الذي اتصف به هذا الممكن وهو موصوف بأنه لا يتناهى كما العدم المطلق لا يتناهى فاتصف الممكن بأنه معدوم فهو كالصورة الظاهرة بين الرائي والمرآة لا هي عين الرائي ولا غيره فالممكن ما هو

The probabilities and potentialities are reflections of the Non-being off the mirror of Al-Haqq’s (The Absolute Reality, Allah’s) existence with us being the viewers! Can you tell the different entities apart?

Similarly the reflection off the barrier, known as the ‘I’, is always confused as our Wujud (Being)! Because we confuse the image (I) with the viewer (our being)!

‘I’ is an image reflected off the barrier and you are the viewer, as the law of TUM goes the image is not the same as the viewer! Can you tell the difference?

P.C. W. Davies, Australian Center for Astrobiology  
The interference between the parts of the wave packet reflected from the barrier and the
part still approaching further complicates our understanding.

Source: Quantum Tunneling, American Association of Physics Teachers, 2004    

Note: Let’s say you are showing some family videos to guests, isn’t this what you always say: And that is when I was graduating from the college during the commencement … that is where I got married … over there I was washing the new car with the kids… always you mention ‘I’ as if a third person on a viewing display, indeed an image reflected off a mirror! And indeed there is a confusion between the image and the viewer caused by the interference between the transmission and reflection.

Sharh-eh Shat-hiyat (Baqli)
“The stars of heavenly and worldly intellects faded against the sun of Tajalli (Lucent Manifestation).
The mountain dyed same as the Moses.
The mirror of Wujud (Being) reflects the Subuhat (Flaming Brilliance) of the Tajalli (Lucent Manifestation) of the Divine Knowledge.
The eye and the soul dyed with the same color and then dyed the same as the Divine Beloved.
Since Adam (Non-Being) can’t be therefore the Wujud (Being) remained.
The Wujud (Being) dyed the same as the Divine Being.
Adam (Non-Being) same color as the Qadim (Time immemorial infinitely ancient).
From Al-Haqq (The Absolute Realty, Allah), within the realm of Souls, the mirror of Quds (Sanctification) appeared in absence of the lover.
The lover asked: What happened to Adam (Non-Being), now that the (Divine) Being can’t be found then: WHO AM I?
And thus (his image) reflected off the mirror of Huwiyah (Who-ness). “

Note: See the meaning of dye and coloring (Sibgh) in Basically to interpret Baqli's worlds think of objects of the same color under different lights having different colors, however if placed under the same light they have the same color. Allah's Nur (Divine Light) has one color that of the dye of Tauhid (Divine Oneness). We are all different (colors) since we are under different lights here in this world, but once under the Divine Light, we all have the same color, we are all the same.

شرح  شطحیات
نجوم عقل ملکوتی و ملکی در آفتاب تجلی منطمس گشت
طور همرنگ موسی شد
آیینه وجود بر سبحات تجلی رسوم علم بر خاست
چشم و جان یک رنگ شدند و آنگه همرنگ جان جان شدند
چون عدم نماند وجود بماند
وجود همرنگ وجود شد
عدم همرنگ قدم
از حق مرآت قدس در عالم جان بی جان عاشق پیدا شد
عاشق گفت   عدم کجا شد؟ چون وجود نا پیدا شد من کیستم؟
در آیینه هویت  افتاد

When Allah became searchless i.e. no way to reach and find Allah, was the same time when the lover (human being) disappeared from the realm of the souls; and when the lover (human being) appeared in this world, a mirror appeared in the other world i.e. the mirror that reflected only the Nur (Divine Light) from Allah and none else—reflecting the absence of the lover; and when that mirror of sanctification appeared 'There' a mirror appeared 'here' in this world i.e. the mirror of Who-am-I, the mirror of What-am-I.

Had Allah not been searchless then all would have been dyed by the Nur (Divine Light) of Tauhid (Divine Oneness) and in that case no one could see anything but Allah: 20:17And what is that in your right hand O Moses? A rhetorical question asked of Moses to snap him out of his trance, a stunned Moses frozen staring at the rays of beauty of the Divine Oneness.

And when the barrier was erected, between there and here, separating the spiritual real from the corporeal realm, a mirror was also erected, the very mirror that reflects the image ‘I’.

Q: Is there a difference between this barrier and the mirror?

Back to Majaz:

The barrier that separates the other world from here—a Quantal barrier—allows tunneling through for the words and concepts in this world to find their counterpart semantics in the other world. Any such Quantal barrier allows for tunneling as well as for reflections. These reflections are reflected back to the person and all around him and the universe at large. In his Aql (Intellect) these reflections, off the half-mirror of the Quantal barrier, form an image which he repeatedly and uncontrolably calls ‘I’.

As a person view his face within a mirror might go through mental changes upon what he sees, similarly our Aql (Intellect) goes through changes upon the reception of the reflections from the Quantal barrier i.e. upon realizing the image of ‘I’ our Aql (Intellect) is impacted and affected.

Note: From this point on we generalize the object of tunneling i.e. the Majaz was defined for words that formed a corridor for tunneling to the other world, indeed the concept is extended to any intellectual construct from our Wujud (Being) i.e. thoughts, memories, emotions, sounds and so on.

Indeed the reflection off the barrier/mirror is transient and new, but the image that is formed within the Aql (Intellect) has attributes that are Qadim i.e. from time immemorial infinitely ancient. In other words the signal from the TV broadcaster might have just arrived but the program was made years ago.

Cellular Water  

Now for Majaz (The Corridor) to be possible there has to be something emanating from us towards the barrier, this emitting entity has to have some physical manifestation or else it is all an imaginary endeavor when we pray and call upon Allah:

“To Hu (IT) ascends/climbs all good words” [10:35]

يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُه

The search for this entity probably can be done backwards: How something enters our Wujud (Being) from without? There has to be some physical manifestation for it e.g. how the light entering the eye translates into some entity that travels within us:

Note: Bacteriorhodopsin is almost the same set of proteins that are found within the human eye! And their proton pumping and translocation identical as well.

Bacteriorhodopsin is an integral membrane protein that was found in Halobacterium Salinarum. It is known to have a seven-transmembrane helical structure and to function as a light driven PROTON PUMP. That is, light absorption in bacteriorhodopsin induces the transport of protons outside the cell.

In absence of water (402), the protonated  Schiff base was not stable, and a proton was spontaneously detached from the Schiff base. On the other hand a stable structure of the protonated Schiff base was obtained in the presence of water. This suggests that the presence of the water is required for stability in the formation of a protonated Schiff base. “

Source: A Study on the Mechanism of the Proton Transport in Bacteriorhodopion: The Importance of the Water Molecule, by Katsumi, Fuji, Enomoto, Hata, Hoshino and Tsuda. Biophysical Journal Volume 79 August 2000 982-991.

Bacteriorhodopsin is a proton pump driven by the photoisomerization of a retinal chromophore that is covalently attached by Schiff base to a Lys residue of this membrane protein. Crystallographic studies determined that the number and location of buried water molecules vary significantly throughout the photocycle and that these water molecules are probably important in proton translocation mechanism of the reaction. “

Source: Protein-Water interactions in a dynamic world, by Carlor Mattos, Trends in Biochemical Sciences Vol 27 No. 4 April 2002 p 203

Oddest discovery is that the deeply buried water molecules within the protein structures of the retina are the key component, indeed irreplaceable one at that, for the translocating the protons upon the reception of the photon from the outside environment.

Therefore with some degree of confidence we can consider the water as a candidate for the external emanation of the above said entity, out of our Wujud (Being) traversing towards the barrier:

11:7 And Hu’s (ITs, His) Arsh (Divine Throne) was/became upon the water

Before the creation of all Wujud (Being), Allah’s Divine Throne was placed upon the water!? The Divine Throne being the place the subjects gather around to communicate with their King, how could it be upon water? How about the thinking that the Divine Throne was established as an ‘interface’ between Allah and not just upon any water but upon the cellular water i.e. a slave of Allah is able to communicate with the other world see and speak vis-à-vis some entities and properties of his or her inner cellular waters! In that case the throne is the spatial place for spiritual-corporeal interface wherein some entities from each world can traverse back and forth, and the cellular waters are the generators of the emanating entities that leave our Wujud (Being) to the other world.

Indeed water was the first transient object created after the creation of the ‘Arsh (Divine Throne). (Tafsir for 11:7)

تفسير انوار التنزيل واسرار التأويل/ البيضاوي (ت 685 هـ)
وأن الماء أول حادث بعد العرش من أجرام هذا العالم

If this is correct, the water was very dear and very close to Allah and therefore it should be an exceptional entity and it is:

As water is so common-place, it is often regarded as a ‘typical’ liquid. In reality water is most atypical as a liquid, with its properties at low temperatures quite different from its properties when hot. It has often been stated that life depends on these anomalous properties of water.

If indeed the water is the entity that is used for the communication with the other world through the said barrier, then are there observable properties of the water that empowers it to be of a communication medium competancy:

"The mobility of the proton (in water) is much
higher than might be expected based on the size of its
solvated structure, indicating that the transport involves a
mechanism other than ionic diffusion. The proton in water
is believed to occur mainly in two hydration structures, the
H9O4 [Eigen] and the H5O2 [Zundel] structures. Recent ab initio
molecular dynamics simulations have provided evidence
that the transport of protons in water involves a rapid
interchange between the Eigen and Zundel forms.
This interchange takes place by a rearrangement of covalent
and hydrogen bonds only, leading to a displacement of
the protonic charge without moving the protonic mass
[Grotthuss mechanism]."

Source: Ultrafast Vibrational and Structural Dynamics of Proton in Liquid Water, by S. Wouterse, H. J. Bakker, Physical review letters, April 7 2006

Note: The above statement substantiated in many other experiments, indicates that the nature of the proton transport within the cellular structure is quantum mechanical and not kinematical i.e. the proton does not traverse the spacetime, indeed the charge density distributions are shifted around the water at incredible speeds (Femto, Pico and Atto second ranges). These are indications that water is super fast conversational medium for awesome amounts of communications.

Pushing even further more and more the evidence of Water LANs are found within the cellular waters, and indeed these LANs do perform as communication entities, robust and high-speed:

"However, not all of the H2O molecules in our body are what we call
liquid water. H2O molecules can be tightly bound to biological material and
are occluded in proteins where they are often involved in catalytic reactions.
The membrane protein bacteriorhodopsin (bR) accommodates several of such
water-filled cavities. Their participation in the lightdriven
proton translocation, which is the functional task of this molecular
machine, is intensively studied. A cavity close to the extracellular membrane
surface accommodates a local area network (LAN) of hydrogenbonded
water molecules and amino acid side chains. This LAN houses an
excess proton, which is released after photoexcitation of bacteriorhodopsin.
Protons, although not as small from the standpoint of mass as electrons, are
sufficiently light for treating their properties by quantum mechanics.
An intriguing consequence is that protons may tunnel from a proton
donor to the acceptor, i.e., they do not pass the transition state but rather cross
the potential energy barrier. The observation of large kinetic H/D isotope effects
and of temperature independent reactions rates at very low temperatures provides
experimental evidence for the
contribution of tunneling to proton transfer reactions."

Source: A Local Area Network of Protonated Water Molecules, by Joachim Heberle, Biophysics Journal Vol 87 Oct 2004, p 2105-2106

Finally the amino acid sequences are optimized, through the evolution, for housing deeply buried water molecules, thus indicating the terrific and high priority of water usage:

"The variations in the amino-acid sequences, which have evolved over millions
of years, optimized not only the direct protein/ligand interactions but also the
arrangement of internal water as an integral part of the protein structure and
an important factor in ligand binding."

Source: New insights into intracellular lipid binding proteins: The role of buried water
Institut fu¨r Biophysikalische Chemie, Johann Wolfgang Goethe-Universita¨t Frankfurt, D-60439 Frankfurt am Main, Germany
(RECEIVED April 25, 2002; FINAL REVISION June 24, 2002; ACCEPTED June 28, 2002)

With good degree of confidence we can propose that the entity within us that is able to emanate some form of communication towards the barrier is water based or it is water related.

Note: The emanated entity or the communication can be best described as a wave-function for the lack of better understanding at this point of time. This usage both supports the earlier discussion on the tunneling and the proton pumping of the cellular waters.

Are we a sea of water, shored by protein fjords and islands:

55:19. Hu/IT has let free the two seas, meeting together
 مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ

55:20. Between them is a Barrier which they do not transgress
بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ

And the other universe another sea, partitioned via the Quantal Barzakh (Barrier)?

© 2007-2002,  Dara O. Shayda