and most of the higher world. Other things were cast at his command, so that a thing comes into being through intermediaries. A grain of sown wheat, for example, does not reach the point of flowing through your limbs as a spirit glorifying and magnifying God until it has passed through many cycles and transitions in the world. In every world it changes into something of that world’s kind, taking the form of its individuals.
All of this therefore returns to the one given the all-comprehensive words. The reality of Israfil thus breathes its breath from the Muhammadan Reality ascribed to the Real, as God says in Surat al-Naml: “[quotation missing in the supplied text]” [Qur’an 27:87], with nūn. It is also read with yā bearing ḍammah and fā bearing fatḥah: “[quotation missing in the supplied text].”[10] The one who blows is Israfil, peace be upon him, yet God has ascribed the blowing to Himself. The blowing comes from Israfil, and reception from the forms. The secret of the Real between them is the meaning between the blower and the receiver, like the linking letter between two words. This is the secret of the most holy and transcendent act, which neither the blower nor the receiver perceives.
It falls to the blower to blow, to the fire to blaze, and to the lamp to go out; but blazing and extinguishing occur through the divine secret. He blows into it, and it becomes a bird by God’s leave, as stated in Surat Al Imran [49]. God says in Surat al-Zumar: “[quotation missing in the supplied text]” [Qur’an 39:68].
The blowing is one, and the blower is one. The difference lies in what is blown into, according to its preparedness. Hidden—
Notlar
[10]
[The source contains only an unintelligible letter sequence, transliterated: b-b-th-ṣ-b.]
