Ходжа Н. (hojja_nusreddin) wrote,
Ходжа Н.
hojja_nusreddin

Dara O Shayda, "رود,مريد,مراد: / Wanting, Wanter, Wanted"


Ra-Wa-Da
: verb for seeking, as in someone sent forward to seek something for his or her own folk e.g. scouting for pastures.

لسان العرب
ابن منظور
رود
الرَّوْدُ: مصدر فعل الرائد، والرائد: الذي
يُرْسَل في التماس النُّجْعَة وطلب الكلإِ،
والجمع رُوَّاد مثل زائر وزُوَّار. وفي حديث
عليّ، عليه السلام، في صفة الصحابة، رضوان
الله عليهم أَجمعين: يدخلون رُوَّاداً
ويخرجون أَدلة أَي يدخلون طالبين للعلم
ملتمسين للحلم من عنده ويخرجون أَدلة هُداة
للناس. وأَصل الرائد الذي يتقدّم القوم
يُبْصِر لهم الكلأَ ومساقط الغيث؛ ومنه حديث
الحجاج في صفة الغيث: وسمعت الرُّوَّاد يدعون
إِلى ديارتها أَي تطلب الناس إِليها، وفي
حديث وفد عبد القيس: إِنَّا قوم رادَةٌ؛ وهو
جمع رائد كحاكة وحائك، أَي نرود الخير والدين
لأَهلنا
-- Ibn Manzour, "Lisan Al-Arab"

________________________________________________________

Add to this "seeking" components of friendship and patronage.
مفردات ألفاظ القرآن.- للأصفهاني
كتاب الراء
رود
-الرود: التردد في طلب الشيء برفق، يقال: راد
وارتاد، ومنه: الرائد، لطالب الكلإ، وراد
الإبل في طلب الكلإ، وباعتبار الرفق قيل: رادت
الإبل في مشيها ترود رودانا، ومنه بني المرود.
وأرود يرود: إذا رفق، ومنه بني رويد
-- al-Isfahani "Mufradat"
________________________________________________________

This word applies to Allah and to human kind, with different connotations:

In case of Allah
it has the meaning of "will" and "volition".
Allah wanting something to be certain ways and wanting it not to be certain other ways:

2:185. Allah wills that you shall have ease, and does not will you to suffer hardship
يريد الله بكم اليسر ولا يريد بكم العسر

33:17. Say: “Who is there that could keep you away from God,
if it be ITs/His will to harm you, or if it be ITs/His will to show you mercy?”
إن أراد بكم سوءا أو أراد بكم رحمة

In case of humans
it has meaning of "pining" and "yearning":

3:145. And if one desires the rewards of this world, We shall grant him thereof;
and if one desires the rewards of the life to come, We shall grant him thereof.
وَمَن يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ
مِنْهَا وَمَن يُرِدْ ثَوَابَ الآخِرَةِ
نُؤْتِهِ مِنْهَا

In the context of Qur'an
this word always appeared as verb:

42:13. Allah draws unto ITself/Himself who IT/He wills,
and guides unto ITself/Himself anyone, who turns unto IT/Him.

اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاء
وَيَهْدِي إِلَيْهِ مَن يُنِيبُ

لسان العرب
ابن منظور
جبي
وقوله: وكذلك يَجْتَبِيك ربك؛ قال الزجاج:
معناه وكذلك يختارك ويصطفيك، وهو مشتق من
جبيت الشيءَ إذا خلصته لنفسك، ومنه: جبيت
الماء في الحوض. قال الأَزهري: وجِبايةُ
الخراج جمعه وتحصيله مأْخوذ من هذا

In terminologies of Sufis
this word appears as verbal noun as well, and does so in 2 versions:
1. مريد
Murid: Wanter seeker wanting seeking Allah

2. مراد
Murad: Wanted i.e. wanted drawn and chosen to be loved by Allah

Murid is seeking by personal volition, Murad is sought,
Murid is a wanter, Murad is wanted,
Murid is a lover, Murad is a beloved.

Imagine Murid as iron, fashioned into an arrow or projectile or rocket or vehicle
to willfully cast and roam around to seek and scout and find.

Imagine Murad also as iron, not fashioned into any form, yet drawn by a magnet, completely free of control of where it is pulled towards.

Imagine the engineer or the designer, who shapes the iron (Murid) into a projectile or a vehicle
i.e. a teacher or mentor or Sheikh.
To design and guide to a purposeful destination, zigzagging meandering.

Imagine Murad as unformed, unattended to and yet moving towards the source of the magnetic force, with most precise accuracy.

Imagine Murid reaching the desired destination and all is done and over with. No residue.

Imagine Murad reaching the source of the magnetic force, and thus magnetized itself, and all that comes close to Murad, in lesser force, also magnetized, and those, who come close to them in turn, lesser and lesser, magnetized to pull others, even long after Murad is gone!

This residue left by Murad is Ka:

ك

Irfan1: Ka

ذلك

Za-Li-Ka: Za is the single letter meaning ‘this’ and ‘Li’ extends the reach of ‘this’ to a farther distance i.e. ‘that over there’ and Ka (you) for Muhammad peace be upon him.
This is the Prophetic Presence of Muhammad, not his biological presence, he is within the state of Insan Kamil (Perfected Eye) and stares from there (Malakut the realm of spirits) to here (Mulk the corporeal realm) to see that either Allah or humanity or both are witness over the incredible gifts and generosity of Allah...

Source: http://www.untiredwithloving.org/panting_horses.html

Ibn Manzour Afriqi, "Lisanul Arab"

If you decide to address someone, you say so by the usage of Ka in any of the following varieties:
1. Ti-I-Ka: Ti (This female target) I (Near) Ka
(for/regarding/referencing/addressing you)
2. Ti-L-Ka: Ti (This female target) L (Far) Ka (you)
3. Ta-Alif-Ka: Ta (This female target?) Alif (Near?) Ka (you)
4. Ta-L-Ka: Ta (This male target?) L (Far) ka (you)
5. Ta-Ni-Ka: Ta (This-two target) Ni (?) Ka (you)
6. Ta-Na-Ka: Ta (This-two target) Na (?) Ka (you)
7. ‘U-La-‘I-Ka: ‘U (Those plural target) La (?) ‘I (?) Ka (you)
8. ‘U-La-Ka: ‘U (Those plural target) La (?) Ka (you)
9. ‘U-La-Li-Ka: ‘U (Those plural target) La (?) Li (Far) Ka (you)

Ka (‘K’ sound in Arabic) addresses a male Ka (K as in cat) or female Ki (K as in kit).
The prefix before Ka (e.g. Ti or Ta) specifies the gender of the target (or ‘U) specifying the plural attribute оf the target.
(Dara: The ‘L’ sounds deal with the field of targeting i.e. near or far)
لسان العرب ابن منظور
فإِن خاطَبْتَ جئتَ بالكاف فقلت تِيكَ
وتِلْكَ وتاكَ وتَلْكَ، بفتح التاء، وهي لغة
رديئةٌ، وللتثنية تانِكَ وتانِّكَ،
بالتشديد، والجمع أُولَئِكَ وأُولاكَ
وأُولالِكَ، فالكاف لمن تخاطبه في التذكير
والتأْنيث والتثنية والجمع، وما قَبْلَ
الكافِ لمن تُشِيرُ إِليه في التذكير
والتأْنيث والتثنية والجمع،


Ka (‘K’ sound in Arabic) is a Harf (Alphabetized Divine Word), indeed a prehension, prehending the actual existence of an entity in Qidam (Space of all Actualities) i.e. prehending the Primordia of some object in this potential world.

In this potential world we deal with the potentialities of an entity, however we are able to prehend the Primordia of an entity in Qidam in its actualized existence free of all potentialities.

The Subjective-form of this prehension is felt as a Presence i.e. we feel something exists, kind of close by, though we may not have the ability to see the entity or observe the entity with any instrumentation but within us there is a strong feeling of that object being near though out of sight.

Divine Origins of Ka

Ka is originally attributed to Allah: Allahumma (O our Lord) La (For) Ka (You)
Al-Hamdu (All Perpetual Praise) or Labbay (I am ready to serve/comply) Ka (You).

كنز العمال الإصدار 2.01 - للمتقي الهندي
المجلد الثاني >> الفصل السادس في جوامع
الأدعية
3653- اللهم لك الحمد شكرا ولك المن فضلا.
(طب ك عن كعب بن عجرة).

زيادة الجامع الصغير، والدرر المنتثرة،
الإصدار 2.05 - للإمام السيوطي
كتاب "زيادة الجامع الصغير"، للسيوطي >> حرف
اللام
2387- لبيك اللهم لبيك إنما الخير خير الآخرة.

As with the other personal pronouns, Allah endowed the humanity with the gift of these personal pronouns — in infinitely vitiated forms —
so that we are able to communicate with Allah and using the same verbiage to communicate with other humans.

Here again, although we cannot behold Allah, yet we are fully able to feel the subjective-form of our prehension of Allah’s existence in Qidam (Space of all Actualities) i.e. the Divine Presence.

Source: http://www.untiredwithloving.org/jacob_mirror.html#ka_presence

Irfan2: Seeking no highness over people

The most important principle for being a Murid, the most obvious attribute of being a Murad, is:
"lack of seeking" control over people:
- subjugating them,
- taking their lands and properties
- assuming nobility over them
- no lesser controlling their minds!

28:38. That realm in the hereafter Ka (for you Muhammad),
We grant it [only] to those who do not seek to exalt themselves on earth,
nor yet to spread corruption:
for the future belongs to the God-conscious.

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا
لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي
الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ
لِلْمُتَّقِينَ

Note usage of Ka, this verse carries the residual presence of Murad (Beloved-ness) of Muhammad to this date and to the end of this world,
though his biological body gone, his presence is felt, like the pull of the original magnet is felt through consecutive magnetizations:

21:107. And [thus, O Prophet,] We have sent Ka (you) as [an evidence of Our] grace towards all the worlds.

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً
لِّلْعَالَمِينَ

And this Presence carries an Irfan:
Do not seek highness over people if you are to become Murad,
while your Self carried to the other realm of spirits.
_____________________________________________________________________________
http://untiredwithloving.lossofgenerality.com/%d8%b1%d9%88%d8%af%d9%85%d8%b1%d9%8a%d8%af%d9%85%d8%b1%d8%a7%d8%af-wanting-wanter-wanted/
Tags: араб, бог, власть, желанье, магомет, мир, мирИной, притяженье, языкознание
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