Ramadan Reading: a Few Notes on the Fourteenth and Sixteenth Juzes

Again running low on time. First some misplaced notes on Surah 16, “the Bee” (continuum from Fifteenth Juz).

Note 1: What fear of Love means

The command of Allah is coming, so be not impatient for it. Exalted is He and high above what they associate with Him. He sends down the angels, with the inspiration of His command, upon whom He wills of His servants, “Warn that there is no God except Me; so fear (W-Q-Y) Me.”
(16:1-2)

The root of “fear” is W-Q-Y, and has a connotation of guarding, shielding, protecting, piety/reverence and righteousness. Mindfulness of the Mind of God.

What does it mean to “fear” Love, in these senses?

1) It means a state of awe at the Love that runs through everything you see, a Love that has overflowed into impossibility, has entangled itself within the fractal fabric of your impossible separation from its own Unity, so that you, as a continuum of anomaly to that Unity can stand, reflective, in awe at the impossibility of your separation. An Angelic entanglement of form across the contours/folds of your hijabic life/plateaux: that warns “there is no God except Me.”

2) It also means real fear, terror. Love is fearful, fearfully personal: a fearful smile/waveform/tsnuami of interconnectedness that confronts me — the individual as unity, as singleton, isolated — as a Continuum that threatens us with continuity, inasmuch as we grasp it in our separation. To fear a Continuum is different from fearing a policeman or a burglar, or a father or a priest: to fear Love as a binding is different from fear of prison as a boundary. Fear of Love as Continuum is a fear of going mad with Love: A sound in the distance to my right, perhaps a cat or fox banging a rubbish bin, preempts the windchimes blowing in the neighbour’s yard, facing me, preempts the clouds revealing the moon, to my right: bound together by Sara’s laugh, played out from a TV set behind me. A chain that reverberates through reality in a way that I have no control over — that is fearful. A reverberation of A-L-M/H-K-M inhaling, exhaling the ruh of Life.

The Command? The Command is this Continuum, this waveform. And it is coming: all experiences of the continuum are a hint, a taster of the Command — micro-Commands. The waveform has entangled itself within the individual folds of the hijab, so as to appear entraped, misprisoned within particular shards of words, apparent identities. A particle wave duality, so to speak. The waveform, the Command, is experienced whenever we encounter Love, Love as synchronisticity, Love as linkage, binding one thing to another, whenever we find a Loving meaning of conjunction, machinic/angelic assembly, witnessing, shahada controlling the means to production.

But that experience of the Command is a molar weight of Commandment: the actual Command is yet to come, which makes micro-dosages of it all the more fearful, because She’s already too deep to handle.

Note 2: Heaven and earth

He created the Heavens and Earth in Truth. High is He above what they associate with Him. (16:3)

The Heaven/Earth duality is a reflection of A-L-M/H-K-M, but reflected within human psychology: the Command embedded within the skull of the human. The heavens are Prophecy, the Earth is Wife/Qur’an. And the flow from one to the other is the micro-Command, reflecting the fearful waveform of the Supreme Command which is “high above what they associate”: it is a waveform, never an identity, free of entrapment. But within the Heaven/Earth duality we have the possibility of entrapment of this light, encoding within systems, requiring decoding (recitation/iqra):

He created man from a sperm-drop; then at once, he is a clear adversary. (16:4)

The shaitanic, adversarial aspect arises from the Heaven/Earth by virtue of individuality, separation, identities. We might provide the following tafsir:

Following Heaven/Earth (Truth reflected), he created human psychology from identity/entrapment/encoding, which entails opposition/resistence to decoding (resistance being that which maintain identities).

Note 3: Water, milk, wine and honey.
The four planes of the self (water, milk, wine and honey) are described in this surah:

And Allah has sent down rain from the sky and given life thereby to the earth after its lifelessness. Indeed in that is a sign for a people who listen. And indeed, for you in grazing livestock is a lesson. We give you drink from what is in their bellies – between excretion and blood – pure milk, palatable to drinkers. And from the fruits of the palm trees and grapevines you take intoxicant and good provision. Indeed in that is a sign for a people who reason. And your Lord inspired to the bee, “Take for yourself among the mountains, houses, and among the trees and that which they construct. Then eat from all the fruits and follow the ways of your Lord laid down.” There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought.
(16:66-69)

The True Self abides within the highest, Asalic realm, of honey. It is from here that the Continuum/Command/Tablet is encountered. It is where your own Truth is ultimately distilled upward, over the courses of your lives: not in form/archetype, but, rather, in archetypes of archetypes. These meta-archetypes are called “fruit”.

The houses of the bees are chambers within the Supernal Temple, at whose centre is the Throne of God.

Note 4: Al Khaf

We have given a detailed tafsir of two of the three movements of this surah before:

  1. The sleeprs within the cave.
  2. Dhul-Qarnain.
The other main movement of the surah (besides the story of the men and the garden) is Moses’ travels with Khidr.

Briefly: 1) The ship is the Command of Qur’an, fed into the Ark of a Book’s pages. The threatening King who will steal from them is an inter-cosmic Pirate, Samael, out to turn its wealth into an empire. And hence the essential “flaw” in the carrier, the intrinsic valueless irony of its heavier tropes (Khidirian ironies), to preserve its value from capture. 2) The impure child/lineage/chain of thought (and its pure replacement/parental generation) is Islam/human/self as an ummah (and substitute ummah in-potential), across lifetimes/worlds. 3) The orphans and the treasure itself is kept beneath the Wall, the inheritance to come across lineages that are pure.

Khidirian irony is the irony of Qur’an — these verses are the ironic core of the Book. What appears harsh (in language) is, in fact, a ship with holes (to protect/guard/uphold/cause fear), the curtailment of generative promiscuity, the arrival of inheritance (delivery into next life).

“Be silent” is not an order to not question, to assume there’s a bigger picture behind anything evil or tragic we might see. Be silent means: “the speech/mention of Khidr is embedded within your questions/following”.

He said, “Then if you follow me, do not ask me about anything until I make to you about it mention.” (18:70)

Advertisements

2 thoughts on “Ramadan Reading: a Few Notes on the Fourteenth and Sixteenth Juzes

  1. This was beautiful, I see we feel the same way about Love in relation to deen. Thank you for providing the meaning of that root for Fear, now I see why reading Qur’an without knowledge of Arabic is not capable of conveying the full meaning.

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