Post by asifwithu on May 2, 2016 6:27:49 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 20
Every attribute has an effect (athar), in which its jamál or jalál or kamál is manifested.
Thus, objects of knowledge are the "effect" of the Name al-‘Alím, the Knower.
All attributes of jamál, and some of jalál, are displayed by everything that exists.
Paradise is the mirror of absolute jamál, Hell of absolute jalál, and the universe is the form of these Divine attributes.
Evil, as such, does not exist, although it has its appointed place in the world of opposites. What we call evil is really the relation of some parts and aspects of the whole to other parts and aspects. all imperfection arises from our not looking at things sub specie unitatis.
Sin is not evil except in so far as we judge it to be forbidden by God.
The seven principal attributes—i.e., Knowledge, Will, Power, Speech, Hearing, and Sight—is marked by great subtlety/latif.
Life -The existence of a thing for itself is its complete life; its existence for another is its relative life. God exists for Himself. He is the Living One (al-Ḥayy), and His life is the life complete and immortal.
Created beings in general exist for God: their life is relative and linked with death.
While the Divine life in created beings is one and complete, some manifest it in a complete form, e.g., the Perfect Man and the Cherubim; others incompletely, e.g., the animal man (al-insánu ’l-ḥayawání), the inferior angels, the jinn (genies), animals, plants, and minerals. Yet, in a certain sense, the life of all created beings is complete in the measure suitable to their degree and necessary for the preservation of the order of the universe.
Life is a single essence, incapable of diminution or division, existent for itself in everything; and that which constitutes a thing is its life
The life of God whereby all things subsist: they all glorify Him in respect of all His names, and their glorification of Him in respect of His name "the Living" is identical with their existence through His life.
everything exists in and for itself, and that its life is entirely free and self-determined. confirmed by the Divine information that on the Day of Resurrection each of a man's deeds will appear in visible shape and will address him and say, "I am thy deed."
Knowledge -- Although every attribute is independent and uncompounded, knowledge is most nearly connected with life: whatever lives knows
their natures were necessitated by His knowledge of them before they were created and brought into existence—it was His knowing them, not the necessity inherent in them of being what they are, that caused them to become objects of His knowledge. Afterwards (i.e., when they were created), their natures required other than that which He knew of them at first, and He then for the second time decreed that they should be what their natures required, according to that which He knew of them.
Will ---The will of God is "His particularisation of the objects of His knowledge by existence, according to the requirements of His knowledge."
Our will is identical with the Divine eternal will, but in relation to us it partakes of our temporality (ḥudúth), and we call it "created."
Nothing but this (unreal) attribution prevents us from actualising whatever we propose:
if we refer our will to God, all things become subject to it.
phases of will---beginning with inclination (mayl) and ending with the highest and purest love (‘ishq), in which there is no lover or beloved, since both have passed away in the love that is God's very essence .
The Divine will is uncaused and absolutely free.
Power --- "the bringing of the nonexistent into existence." Involves the non-existence of things and the existence of God alone.
God brought things from not-being into being and caused them to exist in His knowledge, i.e., He knew them as brought into existence from not-being; then He brought them forth from His knowledge and caused them to exist externally.
Does it follow, because they were produced from not-being, that they were unknown to Him before He caused them to exist in His knowledge? No; the priority is of logic, not of time.
There is no interval between the not-being of things and their existence in His knowledge. He knows them as He knows Himself, but they are not eternal as He is eternal.
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 20
Every attribute has an effect (athar), in which its jamál or jalál or kamál is manifested.
Thus, objects of knowledge are the "effect" of the Name al-‘Alím, the Knower.
All attributes of jamál, and some of jalál, are displayed by everything that exists.
Paradise is the mirror of absolute jamál, Hell of absolute jalál, and the universe is the form of these Divine attributes.
Evil, as such, does not exist, although it has its appointed place in the world of opposites. What we call evil is really the relation of some parts and aspects of the whole to other parts and aspects. all imperfection arises from our not looking at things sub specie unitatis.
Sin is not evil except in so far as we judge it to be forbidden by God.
The seven principal attributes—i.e., Knowledge, Will, Power, Speech, Hearing, and Sight—is marked by great subtlety/latif.
Life -The existence of a thing for itself is its complete life; its existence for another is its relative life. God exists for Himself. He is the Living One (al-Ḥayy), and His life is the life complete and immortal.
Created beings in general exist for God: their life is relative and linked with death.
While the Divine life in created beings is one and complete, some manifest it in a complete form, e.g., the Perfect Man and the Cherubim; others incompletely, e.g., the animal man (al-insánu ’l-ḥayawání), the inferior angels, the jinn (genies), animals, plants, and minerals. Yet, in a certain sense, the life of all created beings is complete in the measure suitable to their degree and necessary for the preservation of the order of the universe.
Life is a single essence, incapable of diminution or division, existent for itself in everything; and that which constitutes a thing is its life
The life of God whereby all things subsist: they all glorify Him in respect of all His names, and their glorification of Him in respect of His name "the Living" is identical with their existence through His life.
everything exists in and for itself, and that its life is entirely free and self-determined. confirmed by the Divine information that on the Day of Resurrection each of a man's deeds will appear in visible shape and will address him and say, "I am thy deed."
Knowledge -- Although every attribute is independent and uncompounded, knowledge is most nearly connected with life: whatever lives knows
their natures were necessitated by His knowledge of them before they were created and brought into existence—it was His knowing them, not the necessity inherent in them of being what they are, that caused them to become objects of His knowledge. Afterwards (i.e., when they were created), their natures required other than that which He knew of them at first, and He then for the second time decreed that they should be what their natures required, according to that which He knew of them.
Will ---The will of God is "His particularisation of the objects of His knowledge by existence, according to the requirements of His knowledge."
Our will is identical with the Divine eternal will, but in relation to us it partakes of our temporality (ḥudúth), and we call it "created."
Nothing but this (unreal) attribution prevents us from actualising whatever we propose:
if we refer our will to God, all things become subject to it.
phases of will---beginning with inclination (mayl) and ending with the highest and purest love (‘ishq), in which there is no lover or beloved, since both have passed away in the love that is God's very essence .
The Divine will is uncaused and absolutely free.
Power --- "the bringing of the nonexistent into existence." Involves the non-existence of things and the existence of God alone.
God brought things from not-being into being and caused them to exist in His knowledge, i.e., He knew them as brought into existence from not-being; then He brought them forth from His knowledge and caused them to exist externally.
Does it follow, because they were produced from not-being, that they were unknown to Him before He caused them to exist in His knowledge? No; the priority is of logic, not of time.
There is no interval between the not-being of things and their existence in His knowledge. He knows them as He knows Himself, but they are not eternal as He is eternal.
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 .