Aya
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Aya means signpost, sign, token in general distinction mark.
Ta'Ayya something means to discern it or distinguish it.
Aya of a man is when he is distinguished from other men (imagine man
approaching you in a crowd).
Ayy could be used for amazement:
31:34 Verily the knowledge of the Hour is with Allah
(alone!!!!!) ... Nor does any Nafs (Self) knows in what land she is
to die!!!!! Verily with Allah is full knowledge and He is acquainted
(with all things!!!!!!!).
Aya of Allah means the bewildering enchantments about Allah that
amaze:
41:53 Soon will We show them our Signs (pl. Aya) in the
(furthest) regions (of the earth), and in their own souls, until it
becomes manifest to them that this is the Truth. Is it not enough
that thy Lord doth witness all things?
لسان العرب
تأليف : ابن منظور
والآيةُ: العَلامَةُ، وزنها فَعَلَةٌ في
قول الخليل، وذهب غيره إِلى أَن أَصلها أَيَّةٌ فَعْلَةٌ فقلبت
الياء أَلفاً لانفتاح ما قبلها، وهذا قلب شاذ كما قلبوها في حارِيّ
وطائِيٍّ إِلا أَن ذلك قليل غير مقيس عليه، والجمع آياتٌ وآيٌ،
وآياءٌ جمعُ الجمع نادرٌ؛ قال:
لم يُبْقِ هذا الدَّهْر، من آيائِه،
غيرَ أَثـــــــافِـــــــيهِ
وأَرْمِــــــــــــدائِه
وأَصل آية أَوَيَةٌ، بفتح الواو، وموضع
العين واو، والنسبة إِليه أَوَوِيّ، وقيل: أَصلها فاعلة فذهبت منها
اللام أَو العين تخفيفاً، ولو جاءت تامة لكانت آيِيَةً.
وتَأَيَّا الشيءَ: تَعَمَّد آيَتَهُ أَي شَخْصَه.
وآية الرجل: شَخْصُه.
وآيات الله: عجائبه
وفي التنزيل العزيز: وما تَدْرِي نفسٌ بأَيِّ أَرضٍ تموتُ.
وأَيٌّ: قد يتعجب بها؛
وقوله عز وجل: سَنُريهم آياتنا في الآفاق؛ قال
الزجاج:معناه نريهم الآيات التي تدل على التوحيد في الآفاق أَي
آثارَ مَنْ مَضَى قبلهم من خلق الله، عز وجل، في كل البلاد وفي
أَنفسهم من أَنهم كانوا نُطَفاً ثم عَلَقاً ثم مُضَغاً ثم عظاماً
كسيت لحماً، ثم نقلوا إِلى التمييز والعقل، وذلك كله دليل على أَن
الذي فعله واحد ليس كمثله شيء، تبارك وتقدس.
Irfan (Noesis without learning)
We only understand our surroundings and ideas, always, by something
pointing at something else or our Self pointing at something else or
something else point at our own Self:
Q: What is Ishāri (Vectorial)
Tafsir (Exegesis)?
A: Sufis had adopted an indirect technique to elucidate the Divine
Words free of direct verbal explanations, and its origin can be
traced
to Maryam Virgin Mother of Jesus peace be upon them both:
19:29. Fa (Therefore) She Ishārat (Pointed) at he (the newborn
father-less
Prophet when was questioned
about the baby).
فَأَشَارَتْ
إِلَيْهِ
Remark: Fa is used as a subsequent event
caused by
something earlier, something amazing happened to Mary, and the
only
action she could take to express anything about it was by
pointing.
Removal of Fa removes the entanglement with the past event and
therefore lack of Ishara.
And again:
3:45 Behold! the angels said: "O Mary! Allah
giveth
thee glad tidings
of a Kalima (Word)
from Hu:
his
name Christ Jesus, the son of
Mary
إِذْ
قَالَتِ الْمَلَائِكَةُ
يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ
الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ
Putting the two together: Mary pointed at the Divine Word without
herself explaining anything, the act of pointing brought about the
explanation, indirectly, from the Divine Source not from Mary.
If you see something perplexing and extraordinary in the sky, you
hurriedly point at it and at most you might utter: Look! or That! or
There!
While, at loss with words, your hand and pointing-finger stretches
towards the fascinating object. The latter is the nature of Ishāri
(Vectorial) Tafsir (Exegesis).
In absence of such
gripping
astonishment there is no ‘pointing’ and
thus no Ishāri (Vectorial) Tafsir (Exegesis)!
Remark: As a physicist or engineer writes
equations and numbers that express the structure of the world we
live
in, the breathing processes and the sounds/phonemes of our speech
can
also be used to describe the nature of the universe and its
creation!
The former is ‘equational’ while the latter is homomorphic i.e.
like an
acoustic projection rendering same-ness of structures free of
equations.
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2015-2002, Dara O Shayda