Post by asifwithu on May 2, 2016 6:27:01 GMT
"Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
Arif 19
THE ESSENCE AS GOD.
The essence of God is Pure Being, but Divinity (Iláhiyya)—the domain of Allah, regarded as He who necessarily exists/wajib ul wajood—is the highest manifestation of the Essence, embracing all that is manifested:
"it is a name for the sum of the individualisations of Being, i.e., Being in the relation of Creator (al-Ḥaqq) to created things (al-khalq), and for their maintenance in their respective order in that sum "
existent or non-existent, is manifested according to its proper place in the series, and all opposites exhibit their relativity in the greatest possible perfection;
Divinity represents the sum of the attributes, it is invisible to the eye, though visible everywhere in its effects.i.e., in the sensible world; the Essence, on the other hand, is visible, though its where is unknown.
Similarly, when you see a man, you know or believe that he has certain qualities, but you do not see them; his essence (dhát), however, you see as a whole, even if many of his qualities are unknown to you. Only the effects of his qualities are visible, the qualities themselves you cannot see, because the attribute must always remain hidden in the Essence; otherwise, it could be separated from the Essence, and that is impossible
Allah ( seat of the Absolute)
1. Divinity (Iláhiyya/fulfiller of needs)- Mercifulness and Lordship are specialised aspects of Divinity. Iláhiyya comprehends both the creative and the creaturely (khalqí).
2. Abstract Oneness (Aḥadiyya)- yet He remains One (wáḥid) in the Many which mirror Him and Single (aḥad) according to the necessity of His nature, for He is indivisible and He created the world from Himself.
3. Unity in plurality (Wáḥidiyya).
4. Mercifulness (Raḥmániyya)-Raḥmániyya manifests the creative attributes (al-ṣifátu ’l-ḥaqqiyya) exclusively. The first mercy (raḥmat) of God was His bringing the universe into existence from Himself His manifestation pervaded all that exists, and His perfection was displayed in every particle and atom of the whole
5. Lordship (Rubúbiyya/sustainer). Lordship (Rubúbiyya) establishes a necessary relation between God and His creatures, e.g., "lord-slave," and "knower -known."
It is wrong to say that God "lends" His attributes to things; the things are really His attributes, to which He lends the name of creatureliness (khalqiyya), in order that the mysteries of Divinity and the antithesis inherent in it may be revealed.
God is the substance (hayúlá) of the universe. The universe is like ice, and God is the water of which it is made: the name "ice" is "lent" to the congealed mass, but its true name is "water." Although Religion declares the ice and the water to be different, "we mystics know that they are the same."
Take god as a creator of all things –our existence is because of him –he supports us with ujoodh and siffats –fulfiller of needs –sustainer - creation is creation not god .
Lordship (Rubúbiyya) establishes a necessary relation between God and His creatures, e.g., "lord-slave," and "knower -known."
"comparison" (tashbíh), i.e., the bringing of God into relation with created things, is "a judgment about Him " and does not affect His absolute transcendence (tanzíh) as He is in Himself, which He alone can conceive and know .
This fact is known intuitively by Perfect Men; for other mystics it is a truth apprehended by faith.
While the Essential tanzíh has no opposite, the antithesis of tanzíh and tashbíh is associated with God in His creative and creaturely aspects by those who perceive that He is One and that the form of all existent things is the form of, Divine excellence (ḥusn)
The Divine nature does not admit of change. Change consists in the relations of God, i.e., in the diverse aspects wherein He manifests Himself to us.
His manifestation of Himself to Himself, and His occultation of Himself in Himself, is eternally one and the same
The notion of eternity, without beginning and without end, when it is applied to God, involves no time-relation with His creatures, but only a judgment that His nature is necessarily timeless.
The Divine attributes:
(1) attributes of the Essence, e.g., One, Eternal, Real;
(2) attributes of Beauty (jamál), e.g., Forgiving, Knowing, Guiding aright;
(3) attributes of Majesty (jalál), e.g., Almighty, Avenging, Leading astray;
(4) attributes of Perfection (kamál), e.g., Exalted, Wise, First and Last, Outward and Inward .
When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath AliRadi Allahu anhu
Make sure you forward this to others .
Arif 19
THE ESSENCE AS GOD.
The essence of God is Pure Being, but Divinity (Iláhiyya)—the domain of Allah, regarded as He who necessarily exists/wajib ul wajood—is the highest manifestation of the Essence, embracing all that is manifested:
"it is a name for the sum of the individualisations of Being, i.e., Being in the relation of Creator (al-Ḥaqq) to created things (al-khalq), and for their maintenance in their respective order in that sum "
existent or non-existent, is manifested according to its proper place in the series, and all opposites exhibit their relativity in the greatest possible perfection;
Divinity represents the sum of the attributes, it is invisible to the eye, though visible everywhere in its effects.i.e., in the sensible world; the Essence, on the other hand, is visible, though its where is unknown.
Similarly, when you see a man, you know or believe that he has certain qualities, but you do not see them; his essence (dhát), however, you see as a whole, even if many of his qualities are unknown to you. Only the effects of his qualities are visible, the qualities themselves you cannot see, because the attribute must always remain hidden in the Essence; otherwise, it could be separated from the Essence, and that is impossible
Allah ( seat of the Absolute)
1. Divinity (Iláhiyya/fulfiller of needs)- Mercifulness and Lordship are specialised aspects of Divinity. Iláhiyya comprehends both the creative and the creaturely (khalqí).
2. Abstract Oneness (Aḥadiyya)- yet He remains One (wáḥid) in the Many which mirror Him and Single (aḥad) according to the necessity of His nature, for He is indivisible and He created the world from Himself.
3. Unity in plurality (Wáḥidiyya).
4. Mercifulness (Raḥmániyya)-Raḥmániyya manifests the creative attributes (al-ṣifátu ’l-ḥaqqiyya) exclusively. The first mercy (raḥmat) of God was His bringing the universe into existence from Himself His manifestation pervaded all that exists, and His perfection was displayed in every particle and atom of the whole
5. Lordship (Rubúbiyya/sustainer). Lordship (Rubúbiyya) establishes a necessary relation between God and His creatures, e.g., "lord-slave," and "knower -known."
It is wrong to say that God "lends" His attributes to things; the things are really His attributes, to which He lends the name of creatureliness (khalqiyya), in order that the mysteries of Divinity and the antithesis inherent in it may be revealed.
God is the substance (hayúlá) of the universe. The universe is like ice, and God is the water of which it is made: the name "ice" is "lent" to the congealed mass, but its true name is "water." Although Religion declares the ice and the water to be different, "we mystics know that they are the same."
Take god as a creator of all things –our existence is because of him –he supports us with ujoodh and siffats –fulfiller of needs –sustainer - creation is creation not god .
Lordship (Rubúbiyya) establishes a necessary relation between God and His creatures, e.g., "lord-slave," and "knower -known."
"comparison" (tashbíh), i.e., the bringing of God into relation with created things, is "a judgment about Him " and does not affect His absolute transcendence (tanzíh) as He is in Himself, which He alone can conceive and know .
This fact is known intuitively by Perfect Men; for other mystics it is a truth apprehended by faith.
While the Essential tanzíh has no opposite, the antithesis of tanzíh and tashbíh is associated with God in His creative and creaturely aspects by those who perceive that He is One and that the form of all existent things is the form of, Divine excellence (ḥusn)
The Divine nature does not admit of change. Change consists in the relations of God, i.e., in the diverse aspects wherein He manifests Himself to us.
His manifestation of Himself to Himself, and His occultation of Himself in Himself, is eternally one and the same
The notion of eternity, without beginning and without end, when it is applied to God, involves no time-relation with His creatures, but only a judgment that His nature is necessarily timeless.
The Divine attributes:
(1) attributes of the Essence, e.g., One, Eternal, Real;
(2) attributes of Beauty (jamál), e.g., Forgiving, Knowing, Guiding aright;
(3) attributes of Majesty (jalál), e.g., Almighty, Avenging, Leading astray;
(4) attributes of Perfection (kamál), e.g., Exalted, Wise, First and Last, Outward and Inward .
When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath AliRadi Allahu anhu
Make sure you forward this to others .