مكتبة كتيبة محمّد بن نصير Muhammad bin Nusayr's Library Bibliothèque de Muhammad bin Nusayr کتابخانه کتیبه محمد بن نصیر

مَكْتَبَةُ كَتِيبَةِ مُحَمَّدِ بْنِ نُصَيْرٍ

The Conclusive and Powerful Argument In Proving the Manifestation of the Originator in a Visible Form - Sheikh Kamil Hatim

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In addition to this pure truth, through this majestic verse: [“[Of these stories mention] when Joseph said to his father, 'O my father, indeed I have seen eleven stars and the sun and the moon; I saw them prostrating to me'”] 1 , a second truth emerges for us. It proves to the reader the soundness of what he has adopted regarding the concept of personification (tashkhis) and symbolism (ramziyyah), which is considered at the core of our Khasibite doctrine (aqidatina al-khusaibiyyah). For we believe that the Veil (al-Hijab) is the person of the sun, and the moon is a symbol for the Gate (al-Bab), and the stars are for the eight sons of the Messenger—Exalted is His Might—and the three brothers of our master the Commander of the Faithful—Exalted is His might—in the Hashemite dome.

For the letter mim in the word ra'aytuhum (“I saw them”) and the letter nun in sajidin (“prostrating”) serve to denote the plural of rational males. And in fulfillment of the vision that our master Yusuf saw in the dream concerning the prostration of the sun, the moon, and the stars to his majesty, his parents—who are represented by the sun and the moon—and his brothers—who are represented by the stars—undertook the prostration to him in wakefulness.

Just as what was reported from the words of our master Yusuf in his saying: [“And he said, 'O my father, this is the explanation of my vision of before. My Lord has made it reality'”] 2 ,

Footnotes

1Surah Yusuf – Verse 4
2Surah Yusuf – Verse 100.And for the speaker [who argues] that Yusuf explicitly stated he has a Lord, the reflector must realize that every address from a name indicates a rank different from the other name. So the Yusuf who spoke the vision is other than the Yusuf to whom Ya'qub and his sons prostrated, and he is other than the Yusuf who said "this is the explanation of my vision." This is because it is of the attribute of the Wise not to repeat a thing twice, as reported in this narration: Abu Shu'ayb said in the book Al-Mithal wa al-Surah: "Every name among the names of the prophets in the Quran represents an Ibrahim in a story, and an Ibrahim in [another] story, and a Musa in a story, and an Isa in a story, and each one of these names is other than its companion. This Isa is other than this Isa, and this Musa is other than this Musa, and this Ibrahim is other than this Ibrahim, because the Wise is not described by repeating a thing twice, whether a name, an attribute, a promise, or a threat."And in another narration indicating the number of facets and implications of the words of the family of Muhammad—exalted is their might—as well as the Glorious Quran, from Ibn Sinan who said: Al-Sadiq—peace is from him—was asked about their words, so he said: "Indeed, we speak a word and it has seventy facets." It was said: "Seventy?" He said: "Seven hundred." He said: "Seven hundred?" He said: "Seven thousand." So the speaker refrained, and had he asked for more, he would have been given more. (Source: Al-Mithal wa al-Surah)Furthermore, the Mawla—exalted is his praise—is not bound by everything he says, for He is not questioned about what He does, but they will be questioned. So, in order to necessitate discipline, our master manifested incapacity and power, and manifested as the servant and the master, the great and the small. The Commander of the Faithful—exalted is his might—said: "Not everything said about me binds me, nor is everything recounted about me obligatory upon me, nor is everything I am in obligatory to be said, nor does everything obligatory to be said find its people, nor does everything that finds its people have its time arrive. So if its people are found, its time has arrived, and its saying is obligatory, then I say it." (Source: Al-Risalah al-Misriyyah)
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