Sixth Matter
The fruits of a word or speech exist in its various layers of meaning, as well as in both its denotative and connotative meanings. Those who are familiar with chemistry know that when a precious metal, like gold, is obtained, the heap of earth which contains the ores is boiled down in large containers in a factory, and the matter formed is passed through many filters in the different stages of the process. In a similar way, a word has various, different meanings, which give rise to different understandings. These meanings and understandings are formed as follows:
Some feelings and sensations appear in the heart (or mind) as a result of certain external causes. They give rise to some inclinations. Reason or intellect catches sight of certain meanings that arise from these inclinations, and draws them to itself. Some of the meanings, which are in the form of vapor, are condensed and fall drop by drop within the intellect, while others are left in the open. Some of the drops are solidified and the intellect includes them in speech. Among the solidified ones, some have particular features and the intellect gives them particular forms. As for the rest, which do not have particular features, intellect takes them parenthetically. It puts the drops that have not been solidified on the back of allusions and indications, and refers the meanings left without vaporization to the gestures of the speaker. Thus, the meanings of the speech’s parts and its basic and/or general meaning, its connotations, the content, allusions, the factors causing the speech, the basic and secondary purposes for the speech, parenthetical meanings, and all other elements contained in the speech have their source in all these filters. You can see them in your own heart as follows:
When your beloved radiates the attraction and lightning of her beauty in your heart through the window of your eyes, a fire called love ignites. Feelings are aroused, and the desires and inclinations which arise make a hole in the bottom of the imagination on the upper floor and ask for help. Standing in line in the repository of imagination and immediately starting to make images when the beauty of the beloved with which they are familiar is remembered, imaginings hasten to the aid of the desires. Rushing together, they descend to the tongue from the repository of imagination. Then, putting the inclination to the sweet water of union behind them, the pangs of separation on their right, respect, description, and yearning on their left, the beauties of the beloved from which compassion and favor are begged before them and the necklace of praise and pearls of eulogies in their hands as gifts, they begin to beg the favor of union by enumerating her virtues and beauty in order to quench the fire, which can be described as the fire “which penetrates deep into the hearts.”
See how many secondary meanings make themselves evident in addition to the layers of apparent meaning! If you dare to, look into the minds of Ibn Farid51 and Abu Tayyib52 through their eyes, and see how the following couplets translate what is in their minds:
I have planted a rose on her cheek with a sideways glance;
My glance has the right to pluck the rose it has planted.
Another:
The physician who examined my eyes and the internal organs of my body,
Recited the first verse of Hal atâ, and the third verse of Tabbat.53
Another:
The mole on your lip prevented me from burning for you, I do not know why;
While my heart is split apart because of my attachment to you.
Another:
My heart is in the fire kindled from a thorny tree;
But my eyes are resting in a garden of beauties.
See the eyes looking on beauty while the heart is burning, and notice how the couplets indicate the indifference of the beloved, the pangs of separation, the desire and zeal for union, and praise beauty, as well as provoking emotions.
AN INDICATION
Just as each official in a government department should be paid a salary according to their capacity, the work they do, their rank, and years of service, so too the meanings in a speech that arise from different ranks should be given attention according to the relation of each to the basic purpose for the speech and the contribution it makes to that purpose. In this way the justice in this division can give rise to an order, order gives rise to proportion, proportion gives rise to mutual aid and solidarity, and mutual aid and solidarity can provide a just measure for the beauty and excellence of speech. Otherwise, those whose job is cleaning or running errands or those who have a childish temperament grow haughty because of the high rank they are given and destroy the proportion and solidarity, causing confusion. So, the capacity of each element in a speech should be considered. For despite their individual beauty, components such as the eyes or nose can make the face ugly if they are greater or smaller than the norm.
A REMINDER
A marshal may not be able to undertake the same tasks that an ordinary soldier does, for example, reconnaissance work, and a great scholar may not be able to realize the same remarkable achievement that a student can; everyone is great in their own field. Similarly, it sometimes occurs that among a multitude of meanings an insignificant seeming one becomes the most important and thus gains value. The duty of such a one is important for the following reason:
The basic element in a speech becomes either too apparent to draw any attention or too weak to serve the main purpose of the speech. Or perhaps there is no audience to lend an ear to or accept that element; or perhaps it is not compatible with the state or conditions of the speaker; or it does not serve the speaker’s need or intent in making the speech; or perhaps it is not in agreement with the character or honor of the speaker; or perhaps it appears to be foreign to the main purpose of the speech or to its secondary meanings and purposes; or perhaps it is not suitable for the preservation of the purpose or the procurement of the elements that are necessary. Consequently, each of these factors may gain precedence in certain circumstances. But if all of them are present in accord with one another, they elevate the value of the speech to the highest rank.
A RESULT
There are some meanings that remain suspended, having no particular form or place. Like inspectors, they enter every department. Some take a wording particular to themselves, while others, blowing like a weak wind—another word attracts them to itself. Some words draw others to themselves. They sometimes penetrate a sentence or a brief description. When you examine that sentence or description, any of those meanings may emerge. Pains of separation, yearning, self-pride, or regret may be among those meanings.
Said Nursi
51 ‘Umar ibn ‘Ali ibn al-Farid (1181–1235) was a Muslim Arab Sufi poet. He was born in Cairo, lived for some time in Mecca and died in Cairo. He was esteemed as one of the greatest Sufi poets. Nazm al-Suluk (“The Poem of Journeying along the Sufi Way”) and Hamriyya (“The Ode of Wine”), which is about spiritual bliss, are his two masterpieces. (Trans.)
52 Abu Tayyib Ahmad ibn al-Husayn al-Mutanabbi (905–965) was born in Kufa, Iraq. He is one of the most well-known poets in the Arabic language. He was very proud of his poetry, scholarship, and courage. (Trans.)
53 Hal atâ is the 76th sura of the Qur’an. The first verse reads: “Did there pass over man a stretch of time when he was a thing not mentioned and remembered?” Tabbat is the 111th sura, and its third verse reads: “He will enter a flaming Fire to roast.” (Trans.)