Al-Majāz (The Corridor, The Metaphor)
Majaz vs. Haqiqa
The Mirror Reflection
Majaz vs. Haqiqa
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
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
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
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
Elucidation for sciences of The
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
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).
في علوم البلاغة
جلال الدين أبو عبدالله محمد بن
سعدالدين بن عمر القزويني
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
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
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.
العمال - للمتقي الهندي
2. To empower mapping to another language, possibly a
non-spoken spiritual language
المجلد العاشر >> آداب العالم
والمتعلم من الإكمال
29282- أمرنا أن نكلم الناس على قدر
الديلمي - عن ابن عباس.
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
Note: Below is a small sublist of all Majza,
INSHALLAH one day provide a larger list.
الإيضاح في علوم
جلال الدين أبو عبدالله محمد بن سعدالدين بن عمر القزويني
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
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
“For sure the hearts are between two fingers of Allah, flipping
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
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’
the listener is able to voyage through the Divine Mercy as if
الإتقان في علوم
الثالث عشر: إطلاق اسم الحال على المحل نحو ففي رحمة الله هم فيها
أي في الجنة لأنها محل الرحمة
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
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
7:48 And the companions on the heights called some men: ‘called’
assured eventual happening of the ‘shall call’.
On the contrary the present tense is an indication of the continuance
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
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
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
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
Here and the other
universe where the spiritual entities are, are separated by an
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
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
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
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
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:
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
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
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
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
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)
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’
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.
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
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
To go one step further: The
said barrier is a mirror off of which we can view a reflection of our
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
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)
“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.
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
the law is not trivial at all and in many cases we misinterpret what we
“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.”
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
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,
image reflected off a mirror! And
indeed there is a confusion between the image and the viewer caused by
interference between the transmission and reflection.
Sharh-eh Shat-hiyat (Baqli)
“The stars of heavenly and worldly intellects faded against the sun of
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
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)
The Wujud (Being)
dyed the same as the Divine Being.
Adam (Non-Being) same color as the Qadim (Time immemorial infinitely
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 http://www.untiredwithloving.org/third_state.html. 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
Light) has one color that of the dye of Tauhid (Divine
Oneness). We are all different (colors) since we are under
lights here in this world, but once under the Divine Light, we all have
the same color, we are all the same.
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
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)
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
the mirror of What-am-I.
not been searchless then all would have been dyed by the Nur
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
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
changes upon the reception of the reflections from the Quantal barrier
i.e. upon realizing the image of ‘I’ our Aql (Intellect) is
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
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.
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]
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
is almost the same set of proteins that are
found within the human eye! And their proton pumping and translocation
identical as well.
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.
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
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
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
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
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
are occluded in proteins
where they are often involved in catalytic reactions.
The membrane protein
(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
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
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
and of temperature
rates at very low temperatures provides
experimental evidence for the contribution of tunneling to
proton transfer reactions."
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
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
CHRISTIAN LU¨ CKE, SINIAN HUANG, MARTIN RADEMACHER, AND HEINZ
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
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
Are we a sea of water, shored by protein fjords and
has let free the two seas,
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
2007-2002, Dara O. Shayda