Much of the thirty third surah concerns the impossibility of communication. (From false sons, rules of inheritance and Prophetic law violation, Qur’an takes us again and again to reformation, inheritance, impossible communication, miracle.)
Allah has not made for a man two hearts in his interior. And He has not made your wives whom you as your mothers’ backs. And he has not made sons of your adopted sons: your saying of your mouths, but Allah says the truth, and He guides to the way. (33:4)
The wife is not the mother’s back: meaning, the maternal orb’s basis (which is nothingness) is not to be equated with the Wife of Immanent Reception. Because it is from the former’s absence that Light is brought down into the latter’s blackness. And phases (lunar cycles) of marriage and divorce.
The maternal orb’s basis (which is nothingness) offers a line of impossible communication that gives birth to the miraculous son. And it is her shutting off from the world that gives birth to this son: her facing the father, her back to the daughter, her nothingness that communicates, that feeds, that sustains. This impossible communication is distinct from the telecommunication fantasy (constructed as a means to power within, for example, the teacher-student paradigm, which is nothing more than capital).
“Your saying of your mouths” is the adopted, proxy son, the false son, capital, imagined as telecommunication from sender to receiver (exchange between teacher and student). There is no real telecommunication between the family of names and the lower orders of the fragmented slave signs. The slave signs stand in proxy, as if they were communicating in Truth — but this is mara — for the slave signs are “of your mouths” but not of the real you, adopted, substitution. The cables of interpretation are set in place, but they are themselves adoption and substitution — interpretation is sign for sign displacement, crystallised around a particular (impermanent) sign regime/means to power.
Note 2: Closer to you than your own nafs
The Prophet is closer to the the believers than their own nafs, and his wives are their mothers. And those of relationship are more entitled in the decree of Allah than the believers and the emigrants, except that you may do to your close associates a kindness. That was in the Book inscribed. (33:6)
Prophecy runs through the believers, as a core, with the believer-collective a nafsic coating, a flesh vehicle. His wives, as both feminine weaponry and localized mothers — constitute embodied, internalized/ingested/virally populated symbols of the Kitab. And are consequently absent from the believers, from the ummah of your mind, always — they are the mothers, precisely.
And inheritance, entitlement to the decree of Allah, is the relationship of kinship between the orbic circuitry, when viewed as a family: “And those of relationship are more entitled in the decree of Allah than the believers and the emigrants, except that you may do to your close associates a kindness.”
Daily life is external to that familial circuit, are waveforms of belief and emigration into Medina, cycles of lifetimes. But the orbic machinery itself is at the centre of the city, its power supply, its generator.
Note 3: Above and below
O you who have believed, remember the favor of Allah upon you when hosts came to you and We sent upon them a wind and armies you did not see. And ever is Allah , of what you do, Seeing. When they came at you from above you and from below you, and when eyes shifted, and hearts reached the throats and you assumed about Allah assumptions. The believers were then put to a severe test and were most violently convulsed. (33:9-11)
These are the hosts of the Demiurge: they come from above and below — the antithesis of victory and matyrdom — attacks above (“against” the orb of victory, Musaic baqa) below (“against” the orb of submission, Harunic fana).
These hosts are illusion alone, a temporary, false differential sourced from the Musa-Harun complement.
Hearts reach throats because the body goes into meltdown in the face of this assault — violently convulsing — and becomes stressed by the differential, to breaking point, so that it undergoes annihilation, the qalb of the metamodel reaching vocalization (as death and rebirth is archetype carriage/vocalization).
The soul shards of the you, the sections/fragments of belief exist in fear of this meltdown, naturally retracting, drawn back (backs turned) to the houses (house basis idolatry), the shells of their former lives:
And when a section of them said: “Now there is no place for you to stay, so turn back.” when a section of them was seeking permission from the Prophet to leave, saying: “Our houses are exposed,” although they were not exposed; they only wished to flee. (33:13)
Note 4: Conquest
And He brought down those who supported them among the People of the Kitab from their fortresses and cast terror into their hearts a party you killed, and you took captive a party. And He caused you to inherit their land and their homes and their properties and a land which you have not trodden. And ever is Allah , over all things, competent. (33:26-27)
The People of the Kitab are generations of you, your preceding, past lives, having undergone the hosts, the attack above and below, the destruction, the terror. Some parts of you are discarded, “killed”, while the Truth within you, your slave-aspects, are captivated. And you are reformed, regenerated, inheriting land and the houses (the shells). The “land which you have not trodden” is Fadak, the exception to this process of conquest, Fatima’s inheritance, accessible via transition.
Note 5: Wives of the Prophet
O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft in speech, lest he in whose heart is disease should covet, but speak with appropriate speech. (33:32)
The wives of the Prophet are his multiplicity of immanent planes, differential receptivity. If difference is rendered soft, it becomes permissive, dulled. If its speech is “hard” in its explicit performative logic, its judgement and law, then it reflects the light.
And abide in your houses and do not display yourselves as the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity, O people of the household, and to purify you with purification. (33:33)
The wives of the Prophet abide within houses because they are houses, Divinity immanentized (purified with purification) across the houses of belief. They are therefore not displayed, but, instead, are impossible exceptions (hijab’s impossible possibility).
Note 6: The fifth wife
And when you said to the one on whom Allah bestowed favor and you bestowed favor, “Keep your wife and fear Allah ,” while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished. (33:37(
Zayd is the slave of Prophecy. He uses the wife, living off her produce temporarily, as a slave, as a false son. Temporary, semblance of understanding. But, bringing comfort to the believers, Prophecy takes this same field of the slave and — by breaking the law of 4 — creates a Davidic song to Bathsheba that succeeds. That is to say, the slave reads — but there is no understanding, only an illusion of telecommunication. Then Prophecy (miraculously) reads — and there is true understanding in grace and comfort, the impossible (Fadakian) communication of exception (breaking his own law of 4 wives).
O Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those your right hand possesses from what Allah has returned to you and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet if the Prophet wishes to marry her, only for you, excluding the believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort. And ever is Allah Forgiving and Merciful. (33:50)
These verses speak to the Prophetic element within the subject, excluding the believers/nafsic surrounding ummah. The right hand’s possession are conduits or joins within the Prophetic skeleton. The paternal uncles/aunts are the fractal (self-resembling) resonance of orbs across the right hand side of the skeleton. The maternal uncles/aunts are the fractal (self-resembling) resonance of orbs across the left hand side of the skeleton. In resonance across the broken shards of the multi-verse, each forms a DNA within the particular daughter/immanent plane into which Prophecy descends.
But those who disbelieve say, “Shall we direct you to a man who will inform you when you have scattered in complete scattering, you will be in a new creation? (34:7)
Those of disbelief (those outer components of the self) stand in natural suspicion to the inner Prophetic agency positioned at the core of your journey. And his message is itself recitation, a recitation function that takes the scattered shards of Adamic language and (again and again, at all levels and perspectives on the multi-life) reconstitutes these into the Messianic child.