THE WORD ALLAH

The book "Al Quran" is a transcript of Allah's Kalam (speech), which, according to Al Ajurrumiyya, foundation for classical arabic learning, the words can be divided into three categories: ismun (noun plus adjective), f'ilun (verb), and harf (particle). Therefore, all words in the book Quran, including the word "Allah," must fall into one of these three categories. The book Quran described the word Allah as the Rabb / Lord (sustainer, cherisher, support and structure, of the aalamin, all knowledge based on truth).  Allah is the fundamental absolute reality of being.  His being is unique with no comparison and He is indivisible.  His oneness encompass all reality. 

Let us examine the letters and diacritical marks present in the word "Allah." From the information above, it becomes evident that the word "Allah" consists of four letters: alif, lam, lam, and ha. Additionally, there are two diacritical marks: a shaddah and an alif khanjariyah, commonly referred to as a dagger alif. The shaddah indicates the presence of another lam. A shaddah effectively represents the repetition of a consonant, implying a heightened emphasis or tashdid. As for the alif khanjariyah, a vertical stroke positioned above the shaddah signifies a double harakah /a/ sound, wherein the alif is not fully written but instead takes the form of a dagger alif.  

Taking into account the shaddah and alif khanjariyah, the word "Allah" actually consists of six letters: alif, lam, lam, alif, lam, ha. The initial two letters, alif lam, serve as a definite article : a particle (harf) whose function is to render a prefixed definite referring to something uniquely specified. Remove these first two letters, and you're left with lam, alif, lam, ha, or the particles "la" and "lahu," both of which can be categorized as "harf," conveying the meaning "no-thing to Him. "The phrase "no-thing to Him" finds its explanation in Surah Ash-Shura (42:11), which states "laisa kamithlihi shay'un," signifying that there is nothing whatsoever comparable to Him and surah Al Ikhlas (112.2) states that Allah is the only recourse that everything else turn to. Allah transcends all names, words, sounds, labels, images, concepts, descriptions, and belief systems. He exists beyond the confines of the human mind's consciousness. 

This narrative is formulated from the observation of the following verses of the book Al Quran below. 

42.11    (From HQ 42:10, Allah who is my Rabb / Lord, to Him I rely and to Him I turn to) Faathira / Originator of as-samaawat / the higher consciousness and al-ardh / the lower consciousness, He made for you from your anfus / soul azwaajan / a pair (zakara / independent thoughts that are constructed by intellect and unsa / thoughts constructed by knowledge accumulated from the senses) and from al an'aam / the pleasant thoughts (bestowed by Allah), azwaajan / a pair (zakara and unsa) your variegation in it; there is no-thing (at all) like the likeness of Him;  and He is the Hearing, the Seeing.

112.2    “Allah, the samad / the only recourse to turn to,”  

112:4    And there is ahadun / none (a no-thing) comparable unto Him

38.5    “Has he made the aalihata / realities into one irreducible ilaahan / reality? This is indeed a strange thing!” 

 

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WATER OF MADYAN - A CLOSER LOOK

THE PHRASE  "maa madyana / water of madyan" appeared in surah Al Qasas 28:23 where traditionally it is narrated as part of Musa a.s. story when he arrived at Madyan from Mesir, he helped the two women (the daughters of Shuaib a.s.) to fetch water at the "water of madyan" for their flocks.  This narrative formulated the word Madyan as a proper noun, a name after the place where the event occurred.  To the contrary, one of the principles of reading to understand words of Al Quran (the GPS of reading Al Quran) is to formulate the meaning of the ismun (noun and adjective) and fiklun (action words or verb) by extracting and understanding the meaning of its root word.

In the case of the word Madyan which in quranic arabic compose of alphabets "mim dal ya nun", the root word is "day ya nun" with the prefix mim.  The word deen / judgment come from the same root word.  From the classical dictionary, we come to know that the root word "dal ya nun" carry the meaning of consciously obeying and submitting to the judgment (of Allah) because Ar Rahman and Ar Raheem is the Master / Possessor / Owner of the judgment as decreed in surah Al Fatehah 1:4.  Meanwhile, the prefix "ma" represent a spiritual place that has established the deen.  Psychologically, the word madyan can be understood as the deen that has been established in the mind of the insaan.  The same meaning apply to the word "Medina".

Now, let us look at the verse surah Al Qasas 28:23.

 

And lamma / when (not yet) he arrived (and his thoughts in congruence with) at the maa madyan / fresh thoughts where the deen is established, there exist over him ummatan / those who adhere from an nas / the agitated mind accepting fresh thoughts and there exist from others, beside them two best prominent understanding in the background.  He said, "what is that you two need ?"  They said, "we are not able to get any water / fresh thoughts until others (ummatan from an nas / the agitated mind) dissolve.  And we adopt / bring up our shaikh / the mind that is elderly in knowledge guided, honoured, most great.

wa ra da - arrived from a journey and his mind is in congruence with the universal truth.  Literally, it is said that you have arrived at the water.  Warada implies that there was a journey to arrive and he was committed to drink the water once arrived.  The journey require sincerity, effort, struggle and self sacrifice to sustain.  Wirid is a derivative from the same root word and wirid to arrive from a journey to attain revelation.

maa - literally maa is translated as water. Psychologically, water indicate good fresh revelation that give life to the soul.  The soul / self / psyche is alive only and only when it receive and accept the revelation from his Rabb / Lord.  When the soul / self / psyche stop receiving revelation, then it is considered dead.

madyan -  the root word in this word is dal ya nun which carry the meaning of obedient and submission to Allah's judgment.  So madyan psychologically means the deen that has been established in the mind of the insaan / one who is humane.

ummatan -  those who adhere and obey what has been commanded.  Adhere and obey likingly and willingly form the foundation for ummah to be at peace.  Exposing our mind to conflict and argument wrapped by egoistic values will lead to agitation of the mind.

an nas - this word is from the root word nun waw sin which carry the meaning agitation, to and fro, uneasiness and state of commotion.  Agitated mind is the mind that is limited and constrained by the ego and self interest that bar the mind from revealing its true nature.  So an nas means the agitated mind that by nature will swiftly and hastily make decisions not based on clarity of the mind but based on agitation.

wajada - this word is from the root word wa ja da and this root word carry the meaning of experiential experience that is, where the self experience the reality of being / what is.  Wujud is another derivative of the same root word.  Wujud is not existence because existence signify in latin as existere which mean stand forth, come out, emerge or be visible.  Thus existence in classical arabic means maujud.

abu - the attributes of a father to a child comprise providing security, nourishment, adopting, bring-up and education.  To understand and to put this word abu in its context, we have to recognise the fatherly attributes rather than the father figure.  These fatherly attributes will form the basis to support your struggle, sacrifice and effort towards achieving success.

shaikh - this word is from the root word shin ya kha and this root word carry the meaning of recognising one who is matured, elderly, knowledgeable and honoured.  The respect and honour is attributable to those whose mind has the accumulation of knowledge and guidance from Allah's judgment.  The ability to perform beautifully the fatherly attributes is also known as those with religious mind. 

IN ORDER to be successful in the effort to contact and establish the link to receive and accept the revelation, one will have to struggle and disssolve the unwanted elements of the agitated mind which is clouding up the clarity of perception.  So to perceive the truth with clarity and for the truth to be apparent and conceivable, all we have to do is to dissolve the unwanted and trivial elements from the agitated mind (that is, the modulations of thoughts from inputs of the senses and products of imagination) that has clouded our vision.  The truth will prevail effortlessly when all the layers of limitations and constraints to its emergence has been dissolved and lifted.

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SURAH GHAFIR 40 VERSE 34

 

By the (all comprehensive) name, the Rahmaan, the Raheem.

Surah Ghafir 40:34 exposition

And certainly when Yusuf (the one who has transcended the aqal / thinking level and totally submit to his Rabb / Lord) came to you from before with clear proofs, but you ceased not to be in doubt of which that he brought to you with him, until when he is halaka / gone you said, 'Never will Allah send / raise a messenger from after him.  Thus Allah leave astray he who is musrifun / unmindful / heedless, murtab / one who doubt."

Surah Ghafir 40:35 exposition

Those who dispute about the ayat / signs (the clear proofs) of Allah, without any sultanin / authority that has come to them, it is kabura / greatly maqtan / hateful in the nearness of Allah and in the nearness of those who aamanu / take  security (with Allah's ayats / signs). Thus does Allah seal up the heart of every arrogant, tyrant.

 

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WHAT IS ISLAM ?

By the (all comprehensive) name Allah, the Rahmaan, the Raheem.

Surah Al Maidah 5:3 Exposition

Forbidden on you is al maitatu / the destitute thoughts and addamu / bloody (cruel) thoughts and lahmu al khinziri / the closely knitted self magnifying thoughts and what things come other than Allah with it, and al mun'khaniqatu / the thoughts which suffocates, and al mawqudhatu / that which hurts the brain and al mutaraddiyatu / destructive thoughts, and al natihatu / the thoughts which leads to argument, and what is consumed by the congregated intelligence, except what you understand with your own mind, and what is clearly distinguishable / marked, and that you seek to relinquish.  The moment despair is for those who are ignorant from your submission and I completed on you My Composure and I accepted / approved for you Al Islam / the Inner Peace as deenan / judgement but whoever is hurt in the due process of considerate behaviour, altering wrongfully towards unlawfulness, then indeed Allah is Forgiving, Merciful.

Translation (with modifications ) credit to Ahleaqal. 

Islam is an arabic word that can be translated to peace in english language. There are inconsiderate behavioural patterns surrounding the mind that affect our peaceful state of mind and refract the reality. These inconsiderate behaviours are forbidden by Allah on us, as decreed in surah Al Maidah 5:3. The nature of human development generally is influenced and self modulated into a habitual behavioural patterns. Allah decreed that He forbids humans (who He has bestowed His favour with fuad / mind) to corrupt their minds with the mentioned inconsiderate behavioural thought patterns.

Then the theme of the said verse in essence is to bring back the purity of the mind by eradicating the inconsiderate habitual behavioural patterns not imposed or wished for, as self disciplined effort but as a natural process of personal improvement. So if we understand the true message of the Quran, implement them in our daily activities of actions, sayings, ideas and thoughts to our own selves and to the society at large, then that will evolve us to be a better person and transform ourselves towards Islam / inner peace that is approved and accepted by Allah.

 

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LAISA KAMITSLIHI SYAIUN

 

LAISA KAMITSLIHI SYAIUN
(There is no-thing like the likeness of Him)

By the (divine and all comprehensive) name Allah, the Rahmaan, the Raheem.  (The Rahman is the abundance of mercy for the abstract system of education of mental faculties and the Rahim is the mercy for the approval of the knowledge to those who seek it through Ar Rahman).

Surah Ash Shura 42:11 Exposition

(From HQ 42:10, Allah who is my Rabb / Lord, to Him I rely and to Him I turn to) Faathira / Originator of as-samaawat / the higher consciousness and al-ardh / the lower consciousness, He made for you from your anfus / soul azwaajan / a pair (zakara / thoughts that are constructed by knowledge from memory and unsa / thoughts constructed by knowledge accumulated from the senses - refer surah Al Qiyamah HQ 75:39) and from al an'aam / the pleasant thoughts (bestowed by Allah), azwaajan / a pair (halalan, thoiyyiban and violating) your variegation in it; there is no-thing (at all) like the likeness of Him;  and He is the Hearing, the Seeing.

Summary 

Allah begins this verse by declaring that He is the originator of the higher consciousness and the lower consciousness.  If that is so,  there is no boundary and no division between higher and lower consciousness.  Thus its universality, infinity and unlimitedness is singular and the originator is Allah.  

However, the world is manifested to us via our mind perceived by the 5 senses of sight, hearing, taste, touch and smell as well as by our thoughts (compose of sound of words, feelings and images).  From these perceptions, al-ardh / the lower consciousness appear and seen as partial, finite and limited world alienating itself from the higher consciousness.  Our conceptualized separate self is modulated and is present within this partial, finite and limited worldly experiences of the lower consciousness.  Here we have an illusory distinction between anfus / soul / self / psyche and consciousness.

From our anfus / soul / self / psyche, Allah made a pair for us, the zakara and unsa.  Zakara being the thoughts constructed by knowledge from memory while unsa being thoughts constructed by knowledge from sensory apparatus.  There is also a pair from the pleasant thoughts bestowed by Allah upon His servant.  These pleasant thoughts may manifest in the form of speech, ideas, actions, words and thoughts that are halallan and thiyyiban as well as violating and haram.  Allah bestowed His favour to he who sincerely seek guidance to evolve and improve own anfus / soul / self / psyche.

The physical world or the world of matter, feelings and thoughts constructed are all the appearance or representation to the reality.  The physicalism is never the reality.  Be as it may, Allah, the Originator is "laisa kamitslihi syaiun" that is "there is no-thing like His likeness".  He is the Hearing, the Seeing.   Allah is beyond all names, words, sounds, labels, images, concepts, descriptions and any belief systems.  He is beyond the thing that the mind can think of.  There is nothing like Him at all.

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HOW THE TRUTH TAKE SHAPE - SURAH AL HAJJ 22:5

 

 

 

Surah Al Hajj 22:5

O an-nas / those whose minds are agitated !  If you are in doubt about al ba'thi / the raising (of your true self) surely khalaqnakum / We evolve you from turabin / needy in misery (as is HQ 90:16) then from nutfatin / drop of water ( that is drop of pure knowledge that evolve life and its evolution to a measure, as is HQ 80:19)) then from alaqatin / evolve and proportioned with care (as is HQ 75:38) then from mud'ghatin muhallaqatin / the piece of truth that take shape (HQ 23:14) and other muhallaqatin / shape of truth that We clarify for you and We cause whom We will rest in the arham / an abstract system of education for a stated term then We bring you out as tiflan / infancy stage of the truth then you reach your age of full strength and from among them some of you are complete and some are sent back to the weakest / lowest age so they know nothing after having known.  And you see the al-ardh / lower consciousness dissolved.  So when We sent down rain / knowledge it stirred / moved and it swell / increases and grows from every delightful pair. 

 

An Nas / The Agitated Mind 

This verse is addressed to those whose minds are agitated.  The agitated minds are basically those whose minds distort reality due to conditioning or influence of concepts, beliefs, opinions, judgments, emotions, biasness, prejudice, blind following and so on, specifically grounded by false, illusions, myths, prejudice, self-interest that govern the sayings, feelings, perceptions, thoughts and actions.  These conditionings create layers of veils in the mind that result in burying the true self and emerge a conceivable self with ego and self interest.  We can identify this conceivable separate self by observing the dialogue we have with in our mind called inner voice,  the personalities exhibited, the habitual way of thinking,  the beliefs that are upheld, what we like as well as what we do not like and so on (as those related to egoic and self in-interest state of mind).

By observing closely, we will see our conceivable separate self is essentially created by our own mind from the knowledge, thoughts and perceptions inward and outward that we experience directly.   Its (the conceivable separate self) growth and development goes hand in hand with the growth and development of our brain.  Generally, there is a great influential relationship between other human around us and the environment (that is what our brains are exposed to and what we do with them) and our brain development.

The true self is already present well before the body, mind and conceivable separate self comes into presence.  Once the conceivable separate self has developed itself and become dominant in its presence, the true self will be buried.   

Al Ba'thi / The Raising 

The true self is buried and al ba'thi or the raising or the awakening of  the true self signify the removing of the restraints surrounding it (which are the layers of veils that bury the true self) to free the true self.  We have seen, from our close examination of the separate self, the layers restraining the emergence of the true self are brought about by the conceivable separate self, itself.  It is our duty then as a servant of Allah, to evolve by peeling off the layers of veils and dissolve the egoic and self-interest impurities of the mind.  It is an endless process of our lifetime to realign our thoughts, perception and feelings to be in line with our personal growth and development to be successful in raising the true self.

Stages Of Khalaqa / Evolution

The evolution in our personal growth and development commence from the stage of turabin that is the stage of needfulness in misery.  At this stage, the state of mind is dominant with ego and self interest.  Whatever thoughts, imagination, judgment and products of the mind at this stage essentially is acted upon fulfilling the needs of the ego and self interest which promote conflicts and lead to misery in life.  Surah Al balad 90:16 describes turabin as a miskinan / needy mutrabatin / in misery.

Awareness at the stage of turabin lead to the transformation of self purifying spiritually from egoistic and self-interrest to non-egoistic and non self-interest state of mind.  The first drop of knowledge is then revealed called nutfah which is a drop of knowledge (of the reality / truth). This drop of knowledge give life to the evolution.  In Surah Abasa 80:18 Allah asks what is the thing that will evolve the insan?  Allah gives the answer in surah Abasa 80:19 that it is nutfah, that will evolve the insan according to a measure.  

In surah Al qiyaamah 75:38, alaqatin is the stage that evolution further take place in due proportion.  At this stage perception of reality increase as a result of increase in awareness and eradication of delusion and self deception.  The cognitive development evolve to its maturity proportionately.  At this stage, the insan will experience the dissolution of the conceivable separate self and the waking up of the true self grasping the reality / truth.

The piece of truth finally is conceived at the stage of mud'ghatin muhalaqatin.   It takes  shape and at this stage Allah further clarify the evolution so that the insan is clear of the direct experiences that he has gone through.

Arham / An Abstract System Of Education 

The piece of truth is rested in arham / an abstract system of education.  In other words, the pregnancy of the piece of truth is developed in rahim where the anstract system of education will sustain and nourish it before giving birth to it.

Tiflan / Infancy Stage

At this stage, the piece of truth is given birth at tiflan / an infancy stage.  Then under the abstract teachings of Ar Rahman / The Merciful, the piece of truth develop further from its infancy stage to a level of full strength where there are those who know completely at this stage and also there are those who will fall back to the lowest or the weakest state even after knowing the truth.  To those whose knowledge are complete, there will be no al-ardh / lower consciousness and samawaat / higher consciousness anymore.  Instead, al-ardh / the lower consciousness is now dissolves and there is only the consciousness.  At this state, further knowledge is given from time to time increasing the awareness of truth and there will be delight between the pair, the consciousness and the hidden knowledge.

 

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