ای دریغا مر ترا گنجا بدی ** تا ز جانم شرح دل پیدا شدی‌‌

Oh, alas, would that thou hadst comprehension, so that the unfolded tale of my heart might be shown forth to thee from my soul.

دید احمد را ابو جهل و بگفت ** زشت نقشی کز بنی هاشم شگفت‌‌

Abú Jahl saw Ahmad (Mohammed) and said, ‘’Tis an ugly figure that has sprung from the sons of Háshim!’

گفت احمد مر و را که راستی ** راست گفتی گر چه کار افزاستی‌‌

Ahmad said to him, ‘Thou art right, thou hast spoken truth, although thou art impertinent.’

دید صدیقش بگفت ای آفتاب ** نی ز شرقی نی ز غربی خوش بتاب‌‌

The Siddíq (Abú Bakr) saw him and said, ‘O Sun, thou art neither of East nor of West: shine beauteously!’

گفت احمد راست گفتی ای عزیز ** ای رهیده تو ز دنیای نه چیز

Ahmad said, ‘Thou hast spoken the truth, O dear friend, O thou that hast escaped from this world of nothingness.’

حاضران گفتند ای صدر الوری ** راست گو گفتی دو ضد گو را چرا

They that were present said, ‘O Prince of mankind, why didst thou call both of them truth-tellers when they contradicted each other?’

گفت من آیینه‌‌ام مصقول دست ** ترک و هندو در من آن بیند که هست ‌‌

He replied, ‘I am a mirror polished by the (Divine) hand: Turcoman and Indian behold in me that which exists (in themselves).’

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Lorem ipsum dolor sit amet, consectetur adipisicing elit. Tenetur, architecto, explicabo perferendis nostrum, maxime impedit atque odit sunt pariatur illo obcaecati soluta molestias iure facere dolorum adipisci eum? Saepe, itaque.

The The Ta-Seen of the Prophetic lamp

A lamp ﷺ appeared from the Light of the Unseen. It appeared and returned, and it surpassed the other lamps. It was a ruling moon, manifes ting its elf r adiantly among the other moons . I t was a star whose astrological house is in the Empyrean. Allah named him ‘unletter ed’ in view of the concentr ation of his aspiration, and also ‘consecrated’ because of the majesty of his blessing, and ‘Makkan’ because of his residence in His vicinity. He expanded his breast, and raised his power, and lifted from his the burden ‘that had weighed down thy back,’ and He imposed his authority. As Allah made his Badr appear so his full moon rose from the cloud of Yamãma and his sun arose on the side of Tihãma (Makka), and his lamp shone from the source of all divine munifence. He did not report about anything except according to his inner vision, and he did not order the following of his example except according to the truth of his conduct. He was in the presence of Allah, then he brought others to His Presence. He saw, then he related what he was. He was sent forth as a guide, so he defined the limits of conduct. No one is capable of discerning his true significance, except the Sincere, since he confirmed its validity, and then accompanied him s o that ther e would not r emain any dis par ity between them. No Gnostic ever knew him who was not ignorant of his true quality. His quality is made clear only to those to whom Allah undertakes to disclose it. ‘Those to whom We have given the Book, and the recognize their sons, even though a party of them conceal the truth, and that wittingly.’ (2.46) The lights of prophecy issued from his light, and his light appeared from the light of Mystery. Among the lights there is none more luminous, more manifest or more uncreate-than- uncreatedness than the light of the Master of Generosity. His aspiration preceded all other aspirations, his existence preceded non-existence, his name preceded the Pen because it existed before. There was never on the horizons, beyond the horizons, nor below the horizons anyone more graceful, nobler, wiser, more just, kinder, more God-fearing or more sympathetic than the holder of this role. His title is Master of Creation, and his name is Ahmad, and his attribute is Muhammad. His command is more certain, and his essence is more excellent, and his attribute is mor e glor ious , and his as pir ation is unique. Oh marvel! What is more manifest, more visible, greater, more famous, more luminous, more powerful or more discerning than him? He is and was, and was known before created things and existences and beings. He was and still is remembered before ‘before’ and after ‘after’, and before substances and qualities. His s ubs tance is completely light, his s peech is pr ophetic, his knowledge is celestial, his mode of expression is Arabic, his tribe is ‘neither of the East nor the West’ (24.35), his genealogy is patriarchal, his mission is conciliation, and he has the title of the ‘unletter ed’. The eyes were opened by his signs, secrets and selves perceived by his being there. It was Allah who made him articulate by His Word, and being the Proof, confirmed him. It was Allah who sent him forth. He is the proof and the proven. I t is he who quenches the thirst of the vehemently thirsty heart, it is he who brings the uncreated word that is not touched by what touches it, nor phrased by the tongue, nor made. It is united to Allah without separation, and it surpasses the conceivable. It is he who announces the end and the ends and the ends of the end. He lifted the cloud, and pointed to the Sacred House. He is the limitation, and he is a heroic warrior. It is he who received the order to break the idols, and it is he who was sent to mankind for the extermination of them.Above him a cloud flashed bolts of lightning, and below him a bolt of lightning flas hed, s hone, caus ed r ain, and fr uctified. All knowledge is but a drop from his ocean, and all wisdom is but a handful from his stream, and all times are but an hour from his life. Allah is with him, and with him is reality. He is the first in union and the last to be commissioned as a prophet, the inward by reality, and the outward by gnosis. No scholar ever attained his knowledge nor did any philosopher become cognizant of his understanding. Allah did not surrender (His Reality) to His creation, because he is he, and his being there is He, and He is He. Nothing came out of the M of MHMD, and none entered into his H, and his H is the same as his second M, and his D is as his first M. His D is his perpetuity, his M is his rank, his H his spiritual state, as is his second M. Allah made his speech manifest, and enlarged his mark, and made his proof known. He sent down the furqan to him, he made his tongue adequate, and He made his hear t s hine. He made his contemporaries incapable (of imitating Qur’an). He established his clarification and exalted his glory. If you flee from his domains, what route will you take without a guide, oh ailing one? The maxims of the philosophers are like a slipping heap of sand before his wisdom.

– Sheikh Mansūr al-Ḥallāj –

תְּפִלָּה, לַחֲבַקּוּק הַנָּבִיא

A prayer of Habakkuk the prophet

The Holy Bible: Book of Habakkuk 3

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Read about the reed on Wiki Whispers

יְהוָ֗ה שָׁמַ֣עְתִּי שִׁמְעֲךָ֮ יָרֵאתִי֒ יְהוָ֗ה פָּֽעָלְךָ֙ בְּקֶ֤רֶב שָׁנִים֙ חַיֵּ֔יהוּ בְּקֶ֥רֶב שָׁנִ֖ים תּוֹדִ֑יעַ בְּרֹ֖גֶז רַחֵ֥ם תִּזְכּֽוֹר׃

2 O LORD, I have heard the report of Thee, and am afraid; O LORD, revive Thy work in the midst of the years, in the midst of the years make it known; in wrath remember compassion.

אֱל֙וֹהַ֙ מִתֵּימָ֣ן יָב֔וֹא וְקָד֥וֹשׁ מֵֽהַר־ פָּארָ֖ן סֶ֑לָה כִּסָּ֤ה שָׁמַ֙יִם֙ הוֹד֔וֹ וּתְהִלָּת֖וֹ מָלְאָ֥ה הָאָֽרֶץ׃

3 God cometh from Teman, and the Holy One from mount Paran. Selah His glory covereth the heavens, and the earth is full of His praise.

וְנֹ֙גַהּ֙ כָּא֣וֹר תִּֽהְיֶ֔ה קַרְנַ֥יִם מִיָּד֖וֹ ל֑וֹ וְשָׁ֖ם חֶבְי֥וֹן עֻזֹּֽה׃

4 And a brightness appeareth as the light; rays hath He at His side; and there is the hiding of His power.

לְפָנָ֖יו יֵ֣לֶךְ דָּ֑בֶר וְיֵצֵ֥א רֶ֖שֶׁף לְרַגְלָֽיו׃

5 Before him goeth the pestilence, and fiery bolts go forth at His feet.

עָמַ֣ד ׀ וַיְמֹ֣דֶד אֶ֗רֶץ רָאָה֙ וַיַּתֵּ֣ר גּוֹיִ֔ם׃ וַיִּתְפֹּֽצְצוּ֙ הַרְרֵי־ עַ֔ד שַׁח֖וּ גִּבְע֣וֹת עוֹלָ֑ם הֲלִיכ֥וֹת עוֹלָ֖ם לֽוֹ׃

6 He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; and the everlasting mountains are dashed in pieces, the ancient hills do bow; His goings are as of old.

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יְהוָה עַבְדִּי֙

The Servant of the Lord ﷺ (Abd’Allah) عبد اللہ

הֵ֤ן עַבְדִּי֙ אֶתְמָךְ־ בּ֔וֹ בְּחִירִ֖י רָצְתָ֣ה נַפְשִׁ֑י נָתַ֤תִּי רוּחִי֙ עָלָ֔יו מִשְׁפָּ֖ט לַגּוֹיִ֥ם יוֹצִֽיא׃

1 Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, he shall make the right to go forth to the nations.

לֹ֥א יִצְעַ֖ק וְלֹ֣א יִשָּׂ֑א וְלֹֽא יַשְׁמִ֥יעַ בַּח֖וּץ קוֹלֽוֹ׃

2 He shall not cry, nor lift up, nor cause his voice to be heard in the street.

קָנֶ֤ה רָצוּץ֙ לֹ֣א יִשְׁבּ֔וֹר וּפִשְׁתָּ֥ה כֵהָ֖ה לֹ֣א יְכַבֶּ֑נָּה לֶאֱמֶ֖ת יוֹצִ֥יא מִשְׁפָּֽט׃

3 A bruised reed shall he not break, and the dimly burning wick shall he not quench; he shall make the right to go forth according to the truth.

לֹ֤א יִכְהֶה֙ וְלֹ֣א יָר֔וּץ עַד־ יָשִׂ֥ים בָּאָ֖רֶץ מִשְׁפָּ֑ט וּלְתוֹרָת֖וֹ אִיִּ֥ים יְיַחֵֽילוּ׃ פ

4 He shall not fail nor be crushed, till he have set the right in the earth; and the isles shall wait for his teaching. {P}

כֹּֽה־ אָמַ֞ר הָאֵ֣ל ׀ יְהוָ֗ה בּוֹרֵ֤א הַשָּׁמַ֙יִם֙ וְנ֣וֹטֵיהֶ֔ם רֹקַ֥ע הָאָ֖רֶץ וְצֶאֱצָאֶ֑יהָ נֹתֵ֤ן נְשָׁמָה֙ לָעָ֣ם עָלֶ֔יהָ וְר֖וּחַ לַהֹלְכִ֥ים בָּֽהּ׃

5 Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, and spirit to them that walk therein:

אֲנִ֧י יְהוָ֛ה קְרָאתִ֥יךָֽ בְצֶ֖דֶק וְאַחְזֵ֣ק בְּיָדֶ֑ךָ וְאֶצָּרְךָ֗ וְאֶתֶּנְךָ֛ לִבְרִ֥ית עָ֖ם לְא֥וֹר גּוֹיִֽם׃

6 I the LORD have called thee in righteousness, and have taken hold of thy hand, and kept thee, and set thee for a covenant of the people, for a light of the nations;

לִפְקֹ֖חַ עֵינַ֣יִם עִוְר֑וֹת לְהוֹצִ֤יא מִמַּסְגֵּר֙ אַסִּ֔יר מִבֵּ֥ית כֶּ֖לֶא יֹ֥שְׁבֵי חֹֽשֶׁךְ׃

7 To open the blind eyes, to bring out the prisoners from the dungeon, and them that sit in darkness out of the prison-house.

אֲנִ֥י יְהוָ֖ה ה֣וּא שְׁמִ֑י וּכְבוֹדִי֙ לְאַחֵ֣ר לֹֽא־ אֶתֵּ֔ן וּתְהִלָּתִ֖י לַפְּסִילִֽים׃

8 I am the LORD, that is My name; and My glory will I not give to another, neither My praise to graven images.

הָרִֽאשֹׁנ֖וֹת הִנֵּה־ בָ֑אוּ וַֽחֲדָשׁוֹת֙ אֲנִ֣י מַגִּ֔יד בְּטֶ֥רֶם תִּצְמַ֖חְנָה אַשְׁמִ֥יע אֶתְכֶֽם׃

9 Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell you of them. {P}

שִׁ֣ירוּ לַֽ֭יהוָה שִׁ֣יר חָדָ֑שׁ תְּ֝הִלָּת֗וֹ

A New Song of Praise

שִׁ֤ירוּ לַֽיהוָה֙ שִׁ֣יר חָדָ֔שׁ תְּהִלָּת֖וֹ מִקְצֵ֣ה הָאָ֑רֶץ יוֹרְדֵ֤י הַיָּם֙ וּמְלֹא֔וֹ אִיִּ֖ים וְיֹשְׁבֵיהֶֽם׃

10 Sing unto the LORD a new song, and His praise from the end of the earth; ye that go down to the sea, and all that is therein, the isles, and the inhabitants thereof.

יִשְׂא֤וּ מִדְבָּר֙ וְעָרָ֔יו חֲצֵרִ֖ים תֵּשֵׁ֣ב קֵדָ֑ר יָרֹ֙נּוּ֙ יֹ֣שְׁבֵי סֶ֔לַע מֵרֹ֥אשׁ הָרִ֖ים יִצְוָֽחוּ׃

11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit; let the inhabitants of Sela exult, let them shout from the top of the mountains.

יָשִׂ֥ימוּ לַֽיהוָ֖ה כָּב֑וֹד וּתְהִלָּת֖וֹ בָּאִיִּ֥ים יַגִּֽידוּ׃

12 Let them give glory unto the LORD, and declare His praise in the islands.

יְהוָה֙ כַּגִּבּ֣וֹר יֵצֵ֔א כְּאִ֥ישׁ מִלְחָמ֖וֹת יָעִ֣יר קִנְאָ֑ה יָרִ֙יעַ֙ אַף־ יַצְרִ֔יחַ עַל־ אֹיְבָ֖יו יִתְגַּבָּֽר׃

13 The LORD will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry, yea, He will shout aloud, He will prove Himself mighty against His enemies. {S}

הֶחֱשֵׁ֙יתִי֙ מֵֽעוֹלָ֔ם אַחֲרִ֖ישׁ אֶתְאַפָּ֑ק כַּיּוֹלֵדָ֣ה אֶפְעֶ֔ה אֶשֹּׁ֥ם וְאֶשְׁאַ֖ף יָֽחַד׃

14 I have long time held My peace, I have been still, and refrained Myself; now will I cry like a travailing woman, gasping and panting at once.

אַחֲרִ֤יב הָרִים֙ וּגְבָע֔וֹת וְכָל־ עֶשְׂבָּ֖ם אוֹבִ֑ישׁ וְשַׂמְתִּ֤י נְהָרוֹת֙ לָֽאִיִּ֔ים וַאֲגַמִּ֖ים אוֹבִֽישׁ׃

15 I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and will dry up the pools.

וְהוֹלַכְתִּ֣י עִוְרִ֗ים בְּדֶ֙רֶךְ֙ לֹ֣א יָדָ֔עוּ בִּנְתִיב֥וֹת לֹֽא־ יָדְע֖וּ אַדְרִיכֵ֑ם אָשִׂים֩ מַחְשָׁ֨ךְ לִפְנֵיהֶ֜ם לָא֗וֹר וּמַֽעֲקַשִּׁים֙ לְמִישׁ֔וֹר אֵ֚לֶּה הַדְּבָרִ֔ים עֲשִׂיתִ֖ם וְלֹ֥א עֲזַבְתִּֽים׃

16 And I will bring the blind by a way that they knew not, in paths that they knew not will I lead them; I will make darkness light before them, and rugged places plain. These things will I do, and I will not leave them undone.

נָסֹ֤גוּ אָחוֹר֙ יֵבֹ֣שׁוּ בֹ֔שֶׁת הַבֹּטְחִ֖ים בַּפָּ֑סֶל הָאֹמְרִ֥ים לְמַסֵּכָ֖ה אַתֶּ֥ם אֱלֹהֵֽינוּ׃

17 They shall be turned back, greatly ashamed, that trust in graven images, that say unto molten images: ‘Ye are our gods.’ {P}

18 Hear, ye deaf, and look, ye blind, that ye may see.

הַחֵרְשִׁ֖ים שְׁמָ֑עוּ וְהַעִוְרִ֖ים הַבִּ֥יטוּ לִרְאֽוֹת׃

This is my poorly interprative translation of my Teachers الله يرحمه original from Persian. I could not find any better way to express my purpose, and how much higher that prostitute from Mecca is than I am.

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Anecdote

A lowly woman of Mecca, damned
That of deviation and corruption was her stand;
For if debauchery was intent one had in mind,
She’d partner up, soon as her section was assigned.

Tuneful, melodious, nimble and pleasant of speech;
Not one part of breath away from musical reach.
When the Prophet ﷺ did arrive to Madinah,
Changed all to loving hearts from war and kinah.

Work of the faithfuls became much stronger
Faith leveled the abrogations of denial monger
The Prophet ﷺ saw, said ‘Why come now? Behold!
Say is it for remuneration or is it for gold?
Have you arrived to give your neck to best of fate?
Or is your purpose still the one you used to trade?’

‘O Lord of the World ﷺ’, the woman spake
‘Nor of this nor that this journey I make
Though come I have here, but of yet
Fame of thy ﷺ generosity mine ears met
On the hopes you’d ﷺ bestow a gift,
I’ve travelled far away;
I did so after, poor adrift,
To means found no way.’

The Prophet ﷺ said: ‘Mecca is full of young men
Would suit you much better to ask of them.’

‘Because of the fights and war,’ said she
‘From the fear of dagger and arrows of thee ﷺ;
The fame, defense of your ﷺ strength and measure
Of your ﷺ grace, your ﷺ miracles and that your ﷺ stature.
Riders of Arabia have become frail of feet
Why then should for the dancer one would seat?’

The Prophet ﷺ welcomed these words, was pleased
The only cloak that he ﷺ had, she received.
The Prophet ﷺ called all to help her in every way,
Give something in return who calls I ﷺ a friend today.
The Companions gifted her of a hundred different kind
She became a woman of wealth, in no moments time.

A woman, O Rusool Allah ﷺ, lost between inhibition
Polytheism to debauchery, vice and deviation.
A word or two she uttered your ﷺ honor praised
By your ﷺ generosity in all richness raised
In despair turn her away, you ﷺ did not.
Hold of thy ﷺ favor on the mendicant, you ﷺ did not.
You ﷺ know Attar before your ﷺ description said
As a compass turned around so much on his head
If he found even the dust of your ﷺ street
From it each particle anew sun his receipt.
He praises that dust with his soul as he can
Do admit there unto, my lord ﷺ, for if you ﷺ can.
I cannot survive without you ﷺ, leave I not in despair
Take hold of my hand, ’tis a fallen one here.

For the woman did receive your ﷺ cloak
I too should receive for all I spoke.
You ﷺ have the kingdom of both gates, worlds combine
Possible unto you ﷺ to bless us a cloak of divine.
Robe this body with honors of such
The shirt should not be aware as much
With Unity of God embroidered this mind
The hearts like of which no body assigned
Annihilation is the only intent of my way
But you ﷺ know and are able, so why do I say?
Slave I am and that is all of the heart,
For Eternal bondage, you ﷺ own the soul, ’tis heart.
I cannot afford to even say this on your ﷺ way
On behalf of this beggar intercede and pray.

If on foot a needy, poor, some wretched soul
With no means to way of pilgrimage, yet troll
When sees you disturbed a man of quarter
How may one deprive the return of water?
Since you ﷺ are the man of rank,
Both worlds are your ﷺ space;
Shed if but some water, on
These lips to bless the taste.
My breast with spit and smoke have
All that is the fill;
Sherbet of thy waters refresh my
heart with its spill.

And if my worth’s less of half the waters rest
Do not let me drown. And God knows best!

TheTa-Sin of the Prophetic Lamp

Why do I call him master? For, indeed beyond doubt, is he not the purest manifestation of the (C/c)created in all its forms? The truest reflection the created can be of the Creator?; For if your ethics or current norms would dictate that I do not call my father ‘my father’ rather by his name, should I care an ounce for all falsehood of moralities? 2. Beauty wishes(desires/demands) to be revealed; and hence only ‘a beautiful is a lover of the mirror..’ 3. When you insult my elder, my teachers, you have disturbed the calmness in the flow of the waves of my passion; then do not be surprised by my obvious unsheathed reaction. For when we talk about historical teachers and peoples, what do we honestly know of their character by direct knowledge?; and, do we as man, not have the impulsive tendency of either glorifying or exaggerating emphatic behaviors and events when we speak of others personalities? So, let us only, if we must, discuss the principles underlying the spoken words. And who else is my elder, whether in the now or historical, but to whom I have become obliged, by love for lighting a torch for me, along the path of my destinies. 1.Obey? Allah and obey His Rusool and those rich with knowledge? – (learning by imitation; for my master imitated his Lord the utmost, so imitate him. Those that gained knowledge and experienced it imitated my master, so imitate them; all so you may also know and be as your Lord; The Lord and Master of all that ‘Be!’). ” 1.I am not talking to your nations, societies, neighborhoods, countries, laws, rules, groups etc; let the rabble be and drink from a common pool, binding the infection of their poisons there. I am speaking to you, the individual, that is lonely, in a world full of the animal-men; from the highest of the pools, pure from any poisons or impurities, shall you drink the flow of life. Be grateful that you have been miserable; for if you did not suffer from the diseases of the common pool, why should you seek its antidote? The antidote to all diseases. The overcoming of all your becomings. The imitation of The Creators reality as a creator yourself in the reflective reality. For all is one, and a drop of an ocean, is also the ocean. ” 4. Allah describes him with His Own Attributes of Rauf (Most Kind) and Rahim (Merciful) Assuredly, there has come to you a (Prophetic) Messenger from among yourselves, grievous to him is that you are overburdened, full of concern for you, for the believers (he is) most kind, merciful. (9:128) 3. Selflessly labours for Allah, asks for no reward Say: I ask of you no reward for this, except that whoso will, may choose a way to His Lord. (25:57) 3. Selflessly labours for Allah, asks for no reward Say: I ask of you no reward for this, except that whoso will, may choose a way to His Lord. (25:57) This is (the bounty) of which Allah gives the good news to His bondmen who believe and do good works. Say (O beloved Prophet to mankind): I ask of you no reward for it, save loving kindness for kinsfolk. And whoso earns any good deed, We add to its good for him. Surely, Allah is Forgiving, Appreciative. (42:23) 7. Whatever he gives you, take it Whatever Allah has given to His (Prophetic) Messenger from the people of the towns, it is for Allah and for the (Prophetic) Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not (merely) make a circuit between the wealthy among you, and whatever the (Prophetic) Messenger gives you, take it and whatever he forbids you, abstain (from it), and fear Allah; surely Allah is severe in retributing (evil). (59:7) 8. The reward of believing in him O you who believe! Be in reverential awe of Allah and believe in His (Prophetic) Messenger. He will give you twofold of His mercy and will appoint for you a light wherein you shall walk, and will forgive you, and Allah is Forgiving, Merciful. (57:28)

گوشه‌ی بی گوشه‌ی دل شه‌رهیست ** تاب لا شرقی و لا غرب از مهیست The cornerless corner of the heart is a King’s highway: the radiance that is neither of the east nor of the west is (derived) from a Moon. لامکانی که درو نور خداست ** ماضی و مستقبل و حال از کجاست The man transcending space, in whom is the Light of God— whence (what concern of his) is the past, the future, or the present? ماضی و مستقبلش نسبت به تست ** هر دو یک چیزند پنداری که دوست His being past or future is (only) in relation to thee: both are one thing, and thou thinkest they are two. راست می‏فرمود آن بحر کرم ** بر شما من از شما مشفق‏ترم‏ That ocean of bounty spoke truly (when he said), “I am kinder unto you than you (yourselves are). من نشسته بر کنار آتشی ** با فروغ و شعله‏ی بس ناخوشی‏ I am seated at the edge of a fire with an exceedingly unpleasant blaze and flame; همچو پروانه شما آن سو دوان ** هر دو دست من شده پروانه ران‏ Ye are hastening towards it like moths, (while) both my hands have become moth-flaps (to beat you off).” ماضی و مستقبلش نسبت به تست ** هر دو یک چیزند پنداری که دوست His being past or future is (only) in relation to thee: both are one thing, and thou thinkest they are two. یک تنی او را پدر ما را پسر ** بام زیر زید و بر عمرو آن زبر One individual is to him father and to us son: the roof is below Zayd and above ‘Amr. نسبت زیر و زبر شد زان دو کس ** سقف سوی خویش یک چیزست بس The relation of “below” and “above” arises from those two persons: as regards itself, the roof is one thing only. نیست مثل آن مثالست این سخن ** قاصر از معنی نو حرف کهن 1155 These expressions are not (exactly) similar to that (doctrine of spiritual timelessness): they are a comparison: the old words fall short of the new meaning.

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَىٰ نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

Allah (is the) Light (of) the heavens and the earth. (The) example (of) His Light (is) like a niche in it (is) a lamp; the lamp (is) in a glass, the glass as if it were a star brilliant (which) is lit from a tree blessed – an olive, not (of the) east and not (of the) west, would almost its oil glow, even if not touched it fire. Light upon Light. Allah guides to His Light whom He wills. And Allah sets forth the examples for the mankind. And Allah of every thing (is) All-Knower.

اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ وَلَكَ الْحَمْدُ، لَكَ مُلْكُ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، وَلَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الْحَمْدُ أَنْتَ الْحَقُّ، وَوَعْدُكَ الْحَقُّ، وَلِقَاؤُكَ حَقٌّ، وَقَوْلُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ، وَالنَّارُ حَقٌّ، وَالنَّبِيُّونَ حَقٌّ، وَمُحَمَّدٌ صلى الله عليه وسلم حَقٌّ، وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، وَإِلَيْكَ حَاكَمْتُ، فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ، لاَ إِلَهَ إِلاَّ أَنْتَ ـ أَوْ لاَ إِلَهَ غَيْرُكَ ـ ‏”‏‏.‏ قَالَ سُفْيَانُ وَزَادَ عَبْدُ الْكَرِيمِ أَبُو أُمَيَّةَ ‏”‏ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ

O Allah! All the praises are for you, You are the Holder of the Heavens and the Earth, And whatever is in them. All the praises are for You; You have the possession of the Heavens and the Earth And whatever is in them. All the praises are for You; You are the Light of the Heavens and the Earth And all the praises are for You; You are the King of the Heavens and the Earth; And all the praises are for You; You are the Truth and Your Promise is the truth, And to meet You is true, Your Word is the truth And Paradise is true And Hell is true And all the Prophets (Peace be upon them) are true; And Muhammad is true, And the Day of Resurrection is true. O Allah ! I surrender (my will) to You; I believe in You and depend on You. And repent to You, And with Your help I argue (with my opponents, the non-believers) And I take You as a judge (to judge between us). Please forgive me my previous And future sins; And whatever I concealed or revealed And You are the One who make (some people) forward And (some) backward. There is none to be worshipped but you . Sufyan said that ‘Abdul Karim Abu Umaiya added to the above, ‘Wala haula Wala quwata illa billah’ (There is neither might nor power except with Allah).

اَللّٰهُمَّ اجْعَلْ فِىْ قَلْبِىْ نُوْرًا وَّفِىْ بَصَرِىْ نُوْرًا وَّفِىْ سَمْعِىْ نُوْرًا وَّعَنْ يَّمِيْنِىْ نُوْرًا وَّعَنْ يَّسَارِيْ نُوْرًا وَّفَوْقِىْ نُوْرًا وَّتَحْتِىْ نُوْرًا وَّ اَمَامِىْ نُوْرًا وَّخَلْفِىْ نُوْرًا وَّ اجْعَلْ لِّیۡ نُوْرًا وَّ فِىْ لِسَا نِىْ نُوْرًا وَّ عَصَبِىْ نُوْرًا وَّ لَحْمِىْ نُوْرًا وَّ دَمِىْ نُوْرًا وَّ شَعْرِىْ نُوْرًا وَّ بَشَرِىْ نُوْرًا وَّاجْعَلْ فِىْ نَفَسِىْ نُوْرًا وَّ اَعْظِمْ لِىْ نُوْرًا اَللّٰهُمُّ اَعْطِنِىْ نُوْرًا

O Allah, place light in my heart, and on my tongue light, and in my ears light and in my sight light, and above me light, and below me light, and to my right light, and to my left light, and before me light and behind me light. Place in my soul light. Magnify for me light, and amplify for me light. Make for me light, and make me light. O Allaah, grant me light, and place light in my nerves, and in my body light and in my blood light and in my hair light and in my skin light. O Allaah, make for me a light in my grave… and a light in my bones. Increase me in light, increase me in light, increase me in light. Grant me light upon light,

عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: ” لَمَّا قَضَى اللَّهُ الْخَلْقَ، كَتَبَ فِي كِتَابِهِ عَلَى نَفْسِهِ، فَهُوَ مَوْضُوعٌ عِنْدَهُ: إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي” رواه مسلم (وكذلك البخاري والنسائي وابن ماجه)

On the authority of Abu Hurayrah, who said that the Messenger of Allah (Peace be upon him) said: When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath. It was related by Muslim (also by al-Bukhari, an-Nasa’i and Ibn Majah).