Random Hadith Commentary: The Beginning of Creation

Tailorite Devotional Exercise: clear your mind, open the Sahih Bukhari on a random page and write down what is immediately apparent.

Narrated Imran bin Husain: I went to the Prophet and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet who said “O Bani Tamim! Accept the good tidings.”

They said twice, “You have given us the good tidings, now give us something.”

Then some Yemenites came to him and he said, “Accept the good tidings, O people of Yemen, for Bani Tamim refused them.”

They said, “We accept it, O Allah’s Apostle! We have come to ask you about this matter.” He said, “First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book and created the Heavens and the Earth.”

Then a man shouted, “O Ibn Husain! Your she-camel has gone away!” So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel. (Sahih Bukhari, “Beginning of Creation”, Volume 4, Book 54, Number 414)

Prophecy is a Light that appears to bend and divide as it passes through the prisms of our perception (though its Photonic Reality is the constant by which theories of relativity may be drawn up/inseminated).

All tribes are prisms of matter, porous membranes. The Bani Tamim are a northern prism that (like all prisms/membranes) draws Prophecy’s good tidings through them. But they deny Light’s passage (news) by demanding that Prophecy be material . In a sense, the Bani Tamim demand that Prophecy be a physical man, to be really real, to demand his situation/capture within their northern membrane of matter. The Bani Tamim’s demand is tantamount to demanding that Prophecy be useful , of some value (social, political, financial, moral, familial — all forms of materialisation/capture) besides its inherent Photonic Beauty.

They are a prism that would be a prison. But the nature of signs is that they have doors that permit entry and exit, conjunction and disjunction, assemblage and disassembly. And so the Nur passes through, but never materialises. The Nur captivates with Beauty, the Nur is True Capture, but Truth is never captured.

The Yemenis are a southern (right handed) prism, a membrane who is at peace with its membrane-nature: and therefore can be called a people of Love. This is because acceptance of no-compulsion in Deen = acceptance of passage of Love. And this is tantamount to acceptance of our material nature as Love’s impossible creation: Love has Created matter (in fundamental contradiction to Love’s Unity) as an overflow/excess of Love that there might be receptivity, that there might be passage, that there might be Nur of Good News, passing through slavery, extending back up in reciprocal planetary growth and harvest. The Yemenis understand this, accept this, their impossible situation of matter in relation to Prophecy’s passage, they accept their membrane impossibility and are consequently receptive to the passage.

And the passage itself then takes the form of Creation’s Impossibility recited through Creation’s Impossible Hearing. Their shema : the southern people hear and affirm: there is nothing but Allah, then the throne (whose stature extends in primordial excess, the vibratory-yet-still-face-to-face aspect of excess known as fatherhood into maternal waters). This vibratory excess forms the perfect Kitab, the Book of Truth. But that Book becomes impossibly fragmented so as to be delivered through passage (the ultimate excess) across a fragmented multiplicity of immanent planes, each comprising of atoms of porous impossibilities, what are known as Ayat of Allah. And so there is Heavens (Nur/inception) and Earth (the membrane of matter/reception).

They said, “We accept it, O Allah’s Apostle! We have come to ask you about this matter.” He said, “First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book and created the Heavens and the Earth.”

And the She-Camel? This is the internalisation of this water. It is the comic irony of the hadith: the hadith, my commentary is a fantasy itself. Tenuous, she’s accompanying me, as I sit here and listen to Prophecy, turning his face from this northern folk to this southern folk. I tethered her at the gate of the hadith, and so I grasping the point, understanding, hearing in shema. But she’s also my distraction, when I look directly for her (look but don’t listen), she disappears — she’s a fantasy after all, a fantasy of the process, an internalisation that carries only by virtue of her fantasy.

And it appears I’ve become a rich man, bewildered by what just came and went … my needle still in hand …

Advertisements

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s