Khuba on the `ilm al-urf

("The Sermon on the Science of the Letters").

Translated from INBMC 91: 30-36. See also INBMC 67: 228-233.

Stephen Lambden 2007-8 (Under revision).

Last revised 21/11/07

The often faulty Arabic text here is

gradually being modified and corrected...

(I)

In the Name of God, the Merciful, the Compassionate.

[1] Praised be to God Who hath enabled the gnosis of His

Essence to be realized through His verses which express
theophanic self-disclosure (al-mutajalliyya) within the grandeur
of the inmost heart (`izz al-f'd), though without hint of either
anthropomorphism (tashbiyya) or differentiation (tafrq) [within
hypostatsis-personna of the Godhead]. [2] This such that all
might bear witness within the Locus of the Divine Bounty
(maq`ad al-fal) unto the ordered Handiwork of their Creator in
the citadel of Reunion (maq`ad al-wal). No God is there except
Him.

[3] He generated the likeness of Divine Oneness (al-
aadiyya) within the realities of Creation (haq'iq al-khalq) though
devoid of even the similitude of any depiction [of His Reality] or
any hint of possible description [thereof], to the end that created
things might, on every level, realize that the ordinance of Lordship
exists within the Temple of servitude (hukm al-rububiyya f haykal
al-`ubudiyya) [for there is indeed] no God, except Him.

[4] He indeed originated the Manifestations of

Comprehensiveness (mahir al-jam`) within every singularity
(tafrq) though without any description of [His] Essential Reality
(ni`at al-jawhariyya) and without any form of disclosure [of His
Reality] (srat al-`ariyya) to the end that He might impress
certainty upon every atom of existence [when] confronted with
the Countenance of the One Worshipped [God] (al-ma`bud) at [the
moment of] the perception of union (bi-tatriyyat al-wasl) [exists
only] at the very limit of [disclosure from the sphere of] the Divine
Names (add al-asm'iyya) for such is [nothing other than] the
semblance of existence (ni`at al-wujdiyya), for , there is no God
is there other than Him.

[5] He generated through the Might of His Power in the leaves of
the Sinaitic Tree (waraqat al-shajarat al-sn') the forms of the
creative generation (uwar al-ibd') and whatsoever came to be
therein to the end that all of the servants (al-`ibd) draw out of it
every letter (kull al-arf) which is a token (ukm) of whatsoever
was deposited in the Qur'n. And no one hath encompassed the
knowledge of the All-Merciful, except God, [no God is there]
except Him. [6] He indeed created through the Locus-Point of the
[Alphabetical] Script (fi'l-nuqa al-kha) the science of the letters
(`ilm al-urf) and all things besides. This that any soul might give
utterance and declare something of the handiwork of God (an`
Allh) [7] and envision in a [Logos-]Point (nuqa) He Who decreed
that which God created in the Primordial Tree (shajarat al-awwal).
No God is there except Him.

(II)

32

[1] We have indeed this day have observed a person in the boat
[ark] (safinat) [with a] love of the science of the letters and their
culmination [fulfillment/eschaton] (ubb `ilm al-urf wa
akhiratih). Subsequently he had enquired about the mode of
their appointed time (ukm ajalih) as observable phenomena
(bi'l-`iyn). [2] So it was desired that We dispatch a resolution
(ukm an ) [of the enquiry] from the Point of the Bayn (nuqat al-
bayn), from the Point of the science of the letters (nuqat `ilm al-
urf) [= the Bab] and their culmination (akhirati-h). This that
the observers of their reading (tilwatih) might bear witness unto
the judgment of the Tree upon the [Sinaitic] Mount (hukm shajarat
`al al-r), no God is there except Him. [3] And [that they may]
realize that their likeness is even as the activity of causative
agents (al-`amiln), save that is, when the thread of resplendent
light (al-khayt al-iw') is set in motion through the crimson Light
(al-nr al-hamr'). [4] At this the Sinaitic dwellers [lit. `mountites']
(al-riyyn) among the denizens of the Divine Cloud (`ahl al-
`am') are assuredly made to swoon away and the proponents of
Divine oneness (al-mawidn) at the horizon of heaven (ufq al-
sam') bear witness unto the rising up of the snow-white thread
(khayt al-bay') from the black horizon (ufq al-sawd').

[5] Has not the Dawn time (al-sub) broken through the Light
of Glory (nr al-jall) therein? [6] Say: Yea! By my Lord! that We
might indeed deliver unto thee the universe of the science of the
letters (`alam `ilm al-urf) and their culmination [eschaton]
(akhirati-h). [7] There is nothing that lieth outside of His
knowledge. And We have indeed distinguished all things (kulli
shay') in a Book Preserved (kitb af).

(III)

*




[1] With respect to this Point (al-nuqa) the intellects of the
philosophers of old (hukam' min qabl) are bewildered and the
`ulama (divines) of subsequent times have gone astray. This until
all became well aware of the weakness of their `ulama' and
gained solace on account of its establishment in justice through
the family of God for whomsoever they will for they [the Imams]
do not will save God Himself hath willed. And God hath ever been
Powerful over all things. [2] Is it not the case that this science [of
the letters] (`ilm) is the sister of prophethood in the Temple of
Lordship (ukht al-nubuwwa fi'l-haykal al-rubbiyya) as well as an
aspect of servitude in the Temple of the Divine Oneness (ni`at min
al-`ubudiyya fi haykal al-aadiyya). [3] And no soul can
encompass the knowledge of this science save such as God
Himself, the Mighty, the Wise, doth will. [4] Wherefore does
humankind (al-insn) cry out through the Dove [Bird] (al-warqa'),
"Fear ye God! This is indeed the Path (al-sulk) so CHECK THIS. [5]
There hath sprinkled forth from the billowing sea of God (amaam
Allh) the Bayan (Exposition) and many multitudes of creatures
have drowned therein. [6] And with the permission of God I shall
proceed with respect to it, [disclosing] but the merest shadow for
none is aware of [the extent of] its magnitude save God. And
Glorified be God above that which they suppose.

(IV)

33


[1] So O thou Onlooker! Examine carefully, refine the gaze and
blind thine eyes! so as to render delicate the sensitive feelings (al-
raq'iq) then be restrained over reality generating mi`rj journeys
(ma`arij al-haq'iq) and cast forth what in in thy right hand and in
what is thy left of the subtle allusions about things intricate
(ishrt al-daq'iq). [2] Then rise up upon the Path (al-sirat) and
know that for this science (`ilm) are seven foundations (ul). [3]
It is not possible for anyone to draw out of this ocean even those
waves which constitute but a drop of the Cosmic Watery Expanse
(al-ma'), save, that is, subsequent to attaining into its gnosis
(ma`rifat) and a state of certitude regarding it. [4] Know then
[something of] the reality of the Point (al-nuqa) in its very
beginning (fi awwaliha) and the [nature of] the luminous Letters
(huruf al-nuraniyya) and those of darkness (al-zullmaniyya) with
respect to their ultimacy (akhiriha) as well as the knowledge of
their modes of activity on every level (wajh).

(V)

 .


[5] And [know also that] the science of the letter " H" (al-ha')
is realized through a counting of successive numbers [through
gematria : 5 = 1-2-3-4-5] (`ind adha al-a`dd). [6] Then the
[letter]" W" (al-ww) is realized through numerical calculation
[5+1=6= abjad ww] (f `adad al-isb) for He decreed the days
(al-ayym) and their measure (nisba) relative to the seven stars
(al-kawkib al-sab`a). [7] Such is the decree of God relative to the
science of the Point (`ilm al-nuqa) since the inmost heart (al-
f'd) [of the Bab] hath, in very truth, seen and the inmost heart
(al-f'd) does not liet not about what it seeth (cf. Q.53:11).[8]
Such is a sprinkling [of knowledge] derived from what was taken
from the Greatest [q Sayyid] Ja`far [ibn Ab Ishq Kashfi Darb]
(d.1267/1850-1) (Ja`far al-akbar). Take ye then, through the power
of God (bi-quwwat Allh), what hath been cast upon thee and be
numbered among the thankful.

[VI]

. .


33

[1] So follow My decree in the realm of the Point (ar al-

nuqa) for it is indeed a Tree neither Eastern nor Western (cf. Q.
24:35). Its manifestations have set in motion every one of the
letters [ of the alphabet] in a manner without finality. [2] Most
proximate thereto is the hidden [letter] "A" (alif al-ghaybiyya)
then the "soft" ones (al-lniyya) [= ww, and y] and those
substantive [?] (al-jawhariyya) among the luminous letters (araf
al-nrniyya). [3] Then are those evident (al-`ariyya) among the
letters of opposition (araf al-iddiyya), [4] then those motionless
[= vowelless medial consonants] (al-skin) [5] and then those set
in motion [= the vowelized consonants] (al-mutaarrik).

[6] Then the letter "A" (al-alif) which is at the beginning of

every letter, the wisdom thereof being in the Book (al-kitb)
which We evidence by the example of the tradition (sunna). [7]
So be aware that the after the decree regarding the letter "A" (al-
alif) which is [scribed] within the eighteen letters after its [own]
likeness there is something other than a letter which God singled
out for His Own Logos-Self and which has other than the likeness
of their form [ cf. al-Ahsa'i, Jawmi` al-kalim vol. II: 312].[8] For
every letter derived from the Point (al-nuqta) there is a wisdom to
its manifestations which none can fathom aside from God Himself
and whomsoever He willeth for He is the Mighty, the Wise. [9] Of
such [wisdoms] I shall mention but one of their aspects in order
that the people of the inmost heart (ahl al-af'ida) might know what
[manner of] wisdom lieth within every letter.

[VII]

[1] Know that God created for the letter " A" (harf al-alif)
[=abjad 1] for Paradise and its people (ukm firdaws wa ahlih).
[2] For the [letter] "H" (al-ha'= abjad 5) He allotted the Divine
Intention (al-irada). [3] For the letter ` ayn [= abjad 70] He
allotted of the Divine Destiny (al-qadar) and its host (al-qadr wa
jandiha). [4] Then for the [letter] " " (al-') [= abjad 9] He
allotted the Divine Accomplishment (al-qia') and its like. [5] For
the [letter] "K" (al-kf) He allotted the Divine Authorization (al-
idhn) and its sister (ukht) [6] For the [letter] " L" (al-lm) [abjad
30] is allotted the Book (al-kitb) and its resemblance (shabah).
[7] For the [letter] " Q" (al-qf) [abjad 100] He allotted the
Appointed Time (al-ajall). [8] And their resultant (shakl) is [the
number] seven (al-sab`a). [8] And that which was sent down of its
manifestations is a Mighty Book in a Manifest Tablet, a Pathway
unto the the Real Truth (al-haqq). [9] Their [mathematical]
doubling [submersion ghamasaka ??) of these Luminous Letters
(ahraf al-nuraniyya) yields fourteen [7x 2 =14].

[VIII]

35 *

[10] So O Thou Onlooker! If thou did know what is alluded to
therein thou would reckon that the result would accord with the
wisdom of the knowledge of the Point (ukm `ilm al-nuqa) and
its consequent realities [alphabetical "sisters"] (ukht). [11] Such is
the wisdom which I cast unto thee regarding the dual dimensions
of the [word] Bb (ithnayn al-bb) [= its 2 letter " B" s] resulting
from the seven letters [ this duality = B+B with "a" is
expressed as Bab = `Ali + Muhammad = 3+4 = 7 letters].

[12] Now regarding that which We [now] cast upon thee about
the modes of activity associated with the celestial orbs [stars]
(martib al-fi`l al-kawkib). The Sun is the orb [planet] expressive
of al-mashiyya ("the Divine Will") while the Moon (al-qamar) is the
star of al-Irda ("the Divine Intention" (najm al-irda). [13] The
five stars [presumably 1. Saturn, 1. Jupiter, 3. Mars, 4. Venus and
5. Mercury] [correspond to] the other five for no change is there in
the decree of God with respect to a single thing. And God, thy Lord
is assuredly One Powerful, Mighty.

[The other five hypostatic potencies are [3] qadar ("the Divine
Foreordainment"); [4] qi' ("the Divine Accomplishment"); [5]
idhn ("the Divine Authorization") [6] kitb ("the Cosmic] Book"; [7]
ajal ("the Divinely alotted Time"), see Kulayn, al-Kf, 1:149]
 [13] Now regarding the wisdom about what is indicated of the
days [of the week] (al-ayym). The first [day configures to] is al-
mashiyya (the Divine Will), the second to al-irda (the Divine
Intention), the third to al-qadar (the Divine Foreordainment), the
fourth to al-qi' ("the Divine Accomplishment"), the fifth to al-
im' (the Divine Realization) and the [sixth] to Friday which is the
Day of al-ajal (the Divinely allotted Time") while the seventh (al-
sabt) [Saturday] configures to the [Cosmic] Book (al-kitb). [14]
Such then is the decree of God in this connection and I have not
found in for the ways (al-sunna) of God with respect to the Letters
(al-urf) [of the Alphabet] any alteration. [15] ] This is the
wisdom respecting the fact that God created [everything] in six
days from the Divine Authorization (min al-idhn).

[IX]

.



[1] Now regarding the wisdom which We cast unto thee
respecting the decree about [letter] " H" (hukm al-ha') following
the decree about threefold sixth among the letters [the threefold
letter ww = w+a+w, abjad numerical value = 6 [13]). [2]
So [it is necessary that you] rise up upon the throne of allusion
(`arsh al-ishrat) and if the [celestial] veil (al-hijb) is especially
fine and delicate (raqq wa raqq), the [cosmic] ocean deep and
impenetrable (`amq `amq) and the decree (ukm) complex and
intricate (anq anq) then desire that thou partake of the fruit of
that knowledge (thamarat al-`ilm) which involves obtaining of the
wisdom [decree] (hukm) respecting the Arabic letters (bi'l-ahraf al-
`arabiyya) through the knowledge that results from [an awareness
of] the numerical value of the letters (`adad al-urf).

[3] So preserve [safeguard-memorize...] thy day and its

designation (nisba) relative to the levels of activity (il martib al-
fi`l) and the celestial orbs (al-kawkib) then subtract from the
head of all the tens the number of the three from the six (= ww
= 6) adding [multiplying?] there after all the seventeen letters
from a letter from the letter "H" (min harf min al-h') unto the
number of the threefold sixth (= ww = 6) and count from the
threefold letter J" (thulth al-jim) and preserve [divine?] the two
thirds of the numbers (thulth al-`add) at the moment of
subtraction. [4] Then when [you have] added up [gathered
together] the [value of the] letters are gathered together [added
up] take the units [cardinal numbers (al-id) and the double
[multiple] (`if) for in their image (bi-mithlih) are seven letters
the like of which hath been indicated unto thee before. [5] [Then]
relinquish [omit] the tens and there shall emerge the valuation
(ukm) with the permission of thy Lord, that which the eye doth
not see nor had ever occurred to the heart aforetime. [6] Such is
the bounty of God (fadl Allah) which He bestoweth upon
whomsoever He willeth for God is the One possessed of Great
Bounty (fadl `azim).

[X]

/ .
3







[1] Now regarding the matter (ukm) of the sister of
prophethood (ukht al-nubuwwa), know that the divine Command
(al-amr) was [ in this respect] sent down from the level of [the
creative imperative] "Be!" (kun) unto the level of the jinn
("spirits") and then in line with what preceded it according to the
decree (hukm) of thy Lord.

[2] And as for the matter (ukm) pertaining to the world of

the inmost-heart (`alam al-fu'ad) and the ability to glimpse [?]
(tatriyya) thy Lord abstracted from existing things and likenesses
(al-imthal). [3] When the similitude is narrated as similitude
[parable] (al-mithl bi'l-mithl) the matter is [divinely] authorized
[sanctioned] and the [veracity of the] matter was, in this
connection, sealed up (makhtman). [4] Wherefore is it that in
every world whatsoever pertains to whatever is computed has
confirmation through the Book (li'l-kitb) which is His Command
(amr) [see Q. 36:12; 58:6; 72:28;78:29].

[5] Regarding thy station (maqm) which pertains to this

world. [6] Obtain the Sinatic Tree (shajarat al-sn') from the head
of the Youth (ra`s al-fat)! than cleanse [wash] (gh-s-l) it at the
very apex of purity (`al add al-f) [7] Then extract its liquid-
water (m') [= mercury] four times. [8] If you extract a fifth part
the liquid (khmis al-m') without fail it will be a subtle yellow
(afr' raqq). [9] Then preserve it and extract oil from that oil
which is a fourth part sulphur (duhn min duhn rbi` kibrt) [10]
after you have abandoned the first portion of the initial liquid
[=mercury] (al-m' al-awwal) and the likeness of that first
semblance (mithl dhalik shubba al-awwal). [11] When you have
attained that limit [apex] (hadd) at seven [times] there will be
manifest the Name of God, the Living One (al-ayy) [= abjad 18]
[12] then abandon-divide through the Bounty of God (fay Allh)
according to the extent that you desire for there is not found for
the Bounty of God any interruption.

_________________________________________

SOME NOTES

FN. Hadith from Imam Ja`far al-Sadiq:

[1] Mashiyya ("the [Divine] Will"); [2] irda ("the [Divine]

Intention"); [3] qadar ("the [Divine] Foreordainment"); [4] qi'
("the Divine Accomplishment"); [5] idhn ("the Divine]
Authorization") [6] kitb ("the [Cosmic] Book"); [7] ajal ("the
[Divinely] alotted Time"). And whoso claims to be able to violate
this unitative schemata is assuredly an infidel." (Kulayn, al-Kf,
1:149).
In its Kitb al-tawd (Book of the Divine Unity) the centrality of

mashiyya as a theological-cosmological concept is evident.

References to al-mashiyya in Bb-Bah' scripture are most

centrally rooted in a number of key Sh' traditions deriving from

various of the the (twelver) Imams. Among them the following

tradition related from Ab `Abd-Allh [= Imam Ja`far al-Sadiq] (d.

c. 148/765) which is frequently cited and commented upon by

the Bb:

"There is not a single thing in the heavens or on the earth

but came to be through these seven factors (khil) :

[1] mashiyya ("the [Divine] Will"); [2] irda ("the [Divine]

Intention"); [3] qadar ("the [Divine] Foreordainment"); [4]
qi' ("the Divine Accomplishment"); [5] idhn ("the Divine]
Authorization") [6] kitb ("the [Cosmic] Book"); [7] ajal ("the
[Divinely] alotted Time"). And whoso claims to be able to
violate this unitative schemata is assuredly an infidel."
(Kulayn, al-Kf, 1:149).

An almost identical hadth to the above, narrated through Ab'l-asan

Ms ibn Ja`far, reads:

"There is not a single thing in the heavens or on the earth but came
to be through these seven [factors]:

[1] qi' ("the Divine Accomplishment");

 [2] qadar ("the [Divine] Foreordainment");

[3] irda ("the [Divine] Intention");

[4] mashiyya ("the [Divine] Will");

[5] kitb ("the [archetypal-cosmogonic] Book");

[6] ajal ("the [Divinely] alotted Time");

[7] idhn ("the Divine] Authorization").

And whoso supposes [the centrality] other than this [schema]

assuredly attributes a lie unto God or disputes with God who is to
be exalted and glorified (ibid 1:149-150).

Following these two traditions (cited above) there is a section in al-Kf

entitled, bab al-mashiyya wa'l-irda ("Section on the Divine Will and

the Divine Intention") which contains six traditions (see ibid 1:150-

152). In the first of them Ab `Abd Allh [=Imm Ja`far al-diq] is

cited as having said,

"There is naught that hath come into being save that which
God hath willed (sha`a Allh) and intended (cf. irda) ,
foreordained (cf. qadar ) and accomplished (cf. qi'). I
enquired, `What is meant by `He [God] hath willed?' He [the
Imam] replied, `It is the commencement of action'. I then
enquired, `What is meant by His foreordaining'. He [the
Imam] replied, `It is the determining of something in terms of
 its length (tl) and its width (`ar).' I further enquired, `What
is meant by the [Divine] accomplishment?' He [the Imam]
replied, `When something is ordained such is [assuredly]
carried out. This then is what cannot be annulled.' (ibid).

The next tradition set down in Kulayni's al-Kf is unusual in that it

records Imam Ja`far reporting that God had no particular liking when

He was involved in willing, intending, foreordaining and accomplishing

(cf. 1->4 in the first tradition cited). This enigmatic adth is probably

intended to indicate God's remoteness, his abstraction from these

processes in the light of His transcendence and incomprehensibility

________________________________________________________

NOTES

VI:7. "So be aware that the after the decree regarding the letter
"A" (al-alif) which is [scribed] within the eighteen letters after its
[own] likeness there is something other than a letter which God
singled out for His Own Logos-Self and which has other than the
likeness of their form."

There would seem to be allusion to the tradition ascribed to the

fifth Imam, Muhamad al-Baqir also ecorded in the Usul al-Kafi of
Kulayni:

"God created a Name by means of unpronounced letters and by

means of an unuttered Word" .

This mysteries "Word" is described as the "Complete Word". It is

fundamental to created existence (for details see al-Ahsa'i,
Jawmi` al-Kalim vol. II: 312) This has been noted by Cole,
1994:155 and othes.

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