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Self-consciousness of the Reality and Oneness of Being. Ibn Al-Arabi’s wisdom of Divinity.

@Ace of Spades

YoungPakBrother mine,

Delightful piece.... and now to discuss it.... How?

A grain of sand gliters in sunlight... one among countless....all can gliter.... yet the beach.....

I guess we all are Prisoners of Our Own Dilemas... all posters here or everywhere are!

Should we ban Allama Iqbal R.A. as well on PDF?
@Slav Defence @WebMaster

After Allama Iqbal R.A. was doing nothing in his poetry other than discussing 'religion' ...

Quaid e Azam R.A. .....should there be ban on any reference to him as well?


Afterall he struggle for the OurLand, OurHome based on Religion?

I don't know.... upto Admin to decide what they see fit....

The Idea of Pakistan is based on Islam
.... how are we going to discuss the Idea of Pakistan?

Reality is perception.... perception is projection... ego is the motor of individuality. Nafs.

Nature in itself is a Grid.

Should I feel like it ... I shall compose a piece or two on Artificial Intelligence.

@Ace of Spades oye putar Pakistan dae.... by now you should have learnt to differentiate what is Value and what is not....

@masterchief_mirza @Mentee
 
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@Ace of Spades

YoungPakBrother mine,

Delightful piece.... and now to discuss it.... How?

A grain of sand gliters in sunlight... one among countless....all can gliter.... yet the beach.....

I guess we all are Prisoners of Our Own Dilemas... all posters here or everywhere are!

Should we ban Allama Iqbal R.A. as well on PDF?
@Slav Defence @WebMaster

After Allama Iqbal R.A. was doing nothing in his poetry other than discussing 'religion' ...

Quaid e Azam R.A. .....should there be ban on any reference to him as well?


Afterall he struggle for the OurLand, OurHome based on Religion?

I don't know.... upto Admin to decide what they see fit....

The Idea of Pakistan is based on Islam
.... how are we going to discuss the Idea of Pakistan?

Reality is perception.... perception is projection... ego is the motor of individuality. Nafs.

Nature in itself is a Grid.

Should I feel like it ... I shall compose a piece or two on Artificial Intelligence.

@Ace of Spades oye putar Pakistan dae.... by now you should have learnt to differentiate what is Value and what is not....

@masterchief_mirza @Mentee
Quite a point!! Many a folk don’t like Pak for too much unwanted “Islam” is embedded into her!!! They have BD though....
 
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I'd write an article when PDF is a little more friendly, like it used to on this too :) it was an awesome read!
The term "origin" is meaningless without assuming the existence of what is "originated," and so on with all polar concepts, including the terms "God" and "Lord," which are significant only if the corresponding terms "worshiper" and "slave" are implied

The Reality gave existence to the whole Cosmos [at first] as an undifferentiated thing without anything of the spirit in it, so that it was like an unpolished mirror.

The Reality wanted to see His own Essence, in an all-inclusive object encompassing the whole [divine] Command, which, qualified by existence, would reveal to Him His own mystery. For the seeing of a thing, itself by itself, is not the same as its seeing itself in another, as it were in a mirror.

Al Arabi R.A describes it like a highly polished metal mirror. To begin with, such mirrors had to be kept polished in order to preserve their reflective qualities and, furthermore, it required great skill by the craftsman to make a perfectly flat surface. With such a mirror, therefore, there was always the possibility of surface deterioration and distortion. Thus, so long as the mirror was perfectly polished and flat, the observing subject might see his own form or image perfectly reflected on its surface, in which case the otherness of the mirror itself is reduced to a minimum in the observing consciousness, or even effaced completely. To the extent, however, that the mirror reflects a dulled or distorted image, it manifests its own otherness and detracts from the identity of image and subject. Indeed, the distorted and imperfect image presents something alien to the subject, who then may become involved in efforts to improve and perfect the mirror, so that he might achieve a more perfect self-consciousness. Thus, in the mirror we have a very apt symbol of the divine-cosmic polarity. At one extreme of the relationship cosmic Nature threatens to absorb and assimilate the subject in the infinity and complexity of his creative urge, while, at the other, the divine Subject seems to annihilate Nature in the reassertion of identity, each being, at once, another and non-other.

In this image, man is seen as the seal that seals and protects the cosmic treasure house of God and on which is stamped the signet of its Owner.

God unites the polarity of qualities only in Adam, to confer a distinction on him. Thus, He says to Shaitan, What prevents you from prostrating to one whom I have created with my two hands? What prevents Shaitan is the very fact that he [man] unites [in himself] the two modes, the [originated] Cosmos and the [originating and original] Reality, which are His two hands. As for Shaitan, he is only a part of the Cosmos and has no share in this Synthesis, by virtue of which Adam is the Regent. Were he not manifest [in the Cosmos] in the form of Him Whom he represents, he would not be the Regent, and were he not to comprise all that his dependent charges require or were he unable to meet all their requirements, he would not be the Regent. In short, the Regency is fitting only for the Perfect Man.

His outer form He composed of the cosmic realities and forms, while his inner form He composed to match His Own form. Thus He says in the Sacred Tradition, "I am his hearing and his sight," and not, "I am his eye and his ear," in order to show the distinction between the two forms [the imperceptible and the perceptible]. Likewise He is [implicit] in every cosmic being according as the essential reality [manifested] in that being requires it, providing it is understood that no other being enjoys the Synthesis [of divine realities] possessed by the Regent. It is only by virtue of this Synthesis that he is superior [to all other beings].

Adam is that single soul, that single spiritual essence from which humankind was created, as He says, 0 Men, fear your Lord Who created you from a single soul and created from it its mate, so that from them both there issued forth many men and women. His saying Fear your Lord means "Make your outer [transient] selves a protection for your Lord [your inner essential reality], and make your inner [reality], which is your Lord, a protection for your outer selves."

Extracts from his book "The bezels of wisdom"

@Slav Defence @Mangus Ortus Novem @jaibi @PakSword @SIPRA @H. Dawary
 
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What beauty his words convey. I always lose myself when I read the words of a wise man, as they have pondered over the wonders of Allah, and in time they've arrived at certain truths which was revealed to them. Whenever I read such texts I feel like a child once again... In wonder.

He speaks the truth, and that is the duty of all those who strive for wisdom, which is to arrive at the truth.

For example, he mentions "The Reality gave existence to the whole Cosmos [at first] as an undifferentiated thing without anything of the spirit in it, so that it was like an unpolished mirror." Meaning the world as representation of his creation... "The Reality wanted to see His own Essence, in an all-inclusive object encompassing the whole [divine] Command, which, qualified by existence, would reveal to Him His own mystery. For the seeing of a thing, itself by itself, is not the same as its seeing itself in another, as it were in a mirror." This has to do with the thing in itself or the will.

And what he put forth afterwards was something else... He must have been a really wise man.
 
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Know that the [divine] gifts and favors manifest in the realm of determined being, whether through His servants or not, are divided into two kinds, gifts of the Essence and gifts of the Names, just as there are those gifts [bestowed in answer] to a specific request and those [given in answer] to a general request. There are those gifts also that are bestowed without any request, whether they derive from the Essence or the Names. An example of a request for something specific is one who says, "0 Lord, grant to me such and such," specifying something to the exclusion of anything else. An example of a general request is one who says, "Grant to me what You know to be in my interest, whether for my subtle or physical being."

Those who ask are of two kinds: The first kind is urged to make a request by a natural eagerness, for, Man was created hasty, while the second kind is moved to make the request because he knows that there are certain things with God that cannot, in accordance with the divine Prescience, be obtained except by asking for them. He says [to himself], "Perhaps what we are about to ask for from God is of this kind." Thus his request is by way of taking full account of the possibilities inherent in the divine Command [the thing asked for]. He cannot know what is in the knowledge of God, nor can he know his own eternally determined predisposition to receive, for to be, at each instant, aware of one's [eternal] predisposition is one of the most difficult kinds of knowledge. Indeed, were it not for that with which the predisposition imbues the request, he would not make the request at all.

For those practicing the Presence of God who do not usually know this, the most they attain to is to know it [their predisposition] at the time [of receiving or asking]. This is because, by reason of their presence with God, they know what the Reality bestows on them at that time and they know that they receive it only because of their predisposition to receive it. They are of two kinds: those who know their predisposition by knowing what they receive, the others knowing what they [will] receive by knowing their predisposition. Of these, the latter is the more complete knowledge of the predisposition.

There are also those who ask, not because of any natural impulse, nor yet through knowledge of the possibilities, but simply to conform with God's command, Call upon Me and I will answer you. Such a one is eminently a servant, for in such a supplication there is no trace of self-interest, the concern being directed solely to conformity with the behest of his Master. If his state necessitates a request on his part, he asks for more servanthood, whereas if it necessitates silence and resignation, he is silent.

Job and others were sorely tried, but they did not ask that their affliction from God be lifted from them. At a later time their state necessitated their making such a request and God answered them. The speed or tardiness in granting what is requested depends entirely on the measure appointed for it with God. If a request is made at just the right moment for it, the response is swift, but if its time is not yet due, either in this life or until the next life, the response will be postponed until that time. By this is meant the granting of the thing requested, not the principle of divine response, which is always, "I am here," so consider well.

As regards our reference to those gifts bestowed without any request being made, I meant a request that is articulated, for in the case of any [divine] action [gift] there must be a request [a recipient], whether it be expressed in words or is inherent in the state or predisposition.

Similarly the praising of God usually means its articulation, whereas in the inner sense the praise is necessitated by the [spiritual] state, for that which impels you to praise God is that essential element in you that binds you to a Divine Name, whether expressing His activity or transcendence. The servant is not aware of his predisposition, but only of the spiritual state, which he knows as that which impels him, since knowledge of the predisposition is the most hidden. Those who [receive God's gifts and] do not make a request omit to make a request only because they know that God possesses, in respect of them, predetermining knowledge. They have made themselves ever ready to receive whatever comes from Him and have withdrawn completely from their separative selves and their aims.

Of these persons there are those who know that God's knowledge of them, in all their states, corresponds to what they themselves are in their state of pre-existent latency. They know that the Reality will bestow on them only that which their latent essences contribute to Him [as being what He knows Himself to be]. Thus they know the origin of God's [predetermining] knowledge concerning them. Of the Folk there are none higher or more intuitive than this kind [who do not ask], for they have grasped the mystery of the divine Pre-measurement. This group is itself divided into two parts: those who possess this knowledge in a general way and those who have a detailed knowledge, the latter [knowledge] being more elevated and complete. In this case he knows what God knows concerning himself, either because God informs him of what his essence has contributed to His knowledge of him, or because God has revealed to him his essence in all its infinite fluctuations of spiritual state. This is higher than the general knowledge.

Such a one, in respect of his knowledge of himself, knows himself as God knows him, since the object [of knowledge] is the same in both cases. However, in respect of his creatureliness, his knowledge is nothing but a favor from God, one of a multitude of predetermined [spiritual] states [inherent] in his essence. The recipient of such a revelation recognizes this fact when God shows to him the states [inherent] in his essence; for it is not possible for a creature, when God shows to him the states of his essence, on which the created form will be cast, to look on it as the Reality looks on the latent essences in their state of non being, since they are formless attributions of the Essence. If all of this is understood, we can say that this parity [in knowledge, as between God and the servant] is a divine favor predetermined for that servant. In this regard is His saying, [ We will try you] until we know [which of you strive], which bears a very exact meaning, quite other than that imagined by those who have no direct experience [of the divine mysteries]. Concerning this verse, the most the transcendentalist could say, using the highest of his mental powers, would be that the [apparent] temporality in God's knowledge is due to its dependence [on creatures], except that he maintains the distinction of the knowledge from the Essence, and so ascribes the dependence to it and not to the Essence. By this he is distinguished from the true knower of God, the recipient of revelation.

Returning to the subject of the divine gifts, we have already maintained that these stem either from the Essence or from the Divine Names. As for favors or gifts of the first kind, they can result only from a divine Self-revelation, which occurs only in a form conforming to the essential predisposition of the recipient of such a revelation. Thus, the recipient sees nothing other than his own form in the mirror of the Reality. He does not sec the Reality Itself, which is not possible, although he knows that he may sec only his [true] form in It. As in the case of a mirror and the beholder, he sees the form in it, but does not see the mirror itself, despite his knowledge that he sees only his own and other images by means of it. God makes this comparison so that the recipient of a divine Self-revelation should know that it is not Him Whom he sees. The analogy of a mirror is the closest and most faithful one for a vision of a divine Self-revelation.

Try, when you look at yourself in a mirror, to see the mirror itself, and you will find that you cannot do so. So much is this the case that some have concluded that the image perceived is situated between the mirror and the eye of the beholder. This represents the greatest knowledge they are capable of [on the subject]. If you have experienced this [in the spirit] you have experienced as much as is possible for a created being, so do not seek nor weary yourself in any attempts to proceed higher than this, for there is nothing higher, nor is there beyond the point you have reached aught except the pure, undetermined, unmanifested [Absolute]. In your seeing your true self, He is your mirror and you are His mirror in which He sees His Names and their determinations, which are nothing other than Himself. The whole matter is prone to intricacy and ambiguity.

Extracts from his book "The bezels of wisdom"

@Slav Defence @Mangus Ortus Novem @jaibi @PakSword @SIPRA @H. Dawary @Pan-Islamic-Pakistan @Moonlight
 
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We need some good teachers in Sufism. We the Muslims of subcontinent are more compatible with Sufi Islam. It was the Sufis who came to India and with their character, their knowledge and humility converted so many of us to the faith. We need to rediscover our roots.

There have other versions of Islam which have been prevalent more recently. We have been given bad name because of it. This version has been used to alienate, subjugate and radicalize Muslims. This has led to internecine wars between Muslims on one hand and has allowed enemies of Islam to use brothers against brothers.
 
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We need to rediscover our roots.

Hence an attempt to start the discussion around ideas.. I hope we can learn something from one another.

@Ace of Spades oye putar Pakistan dae.... by now you should have learnt to differentiate what is Value and what is not....

I agree; nonetheless an attempt in good faith always..

I'd write an article when PDF is a little more friendly, like it used to on this too :) it was an awesome read!

Please do share soon. By the looks of regional politics, the traffic PDF will attract won't make it more friendlier (from it's current state) platform anytime soon.
 
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Know that the [divine] gifts and favors manifest in the realm of determined being, whether through His servants or not, are divided into two kinds, gifts of the Essence and gifts of the Names, just as there are those gifts [bestowed in answer] to a specific request and those [given in answer] to a general request. There are those gifts also that are bestowed without any request, whether they derive from the Essence or the Names. An example of a request for something specific is one who says, "0 Lord, grant to me such and such," specifying something to the exclusion of anything else. An example of a general request is one who says, "Grant to me what You know to be in my interest, whether for my subtle or physical being."

Those who ask are of two kinds: The first kind is urged to make a request by a natural eagerness, for, Man was created hasty, while the second kind is moved to make the request because he knows that there are certain things with God that cannot, in accordance with the divine Prescience, be obtained except by asking for them. He says [to himself], "Perhaps what we are about to ask for from God is of this kind." Thus his request is by way of taking full account of the possibilities inherent in the divine Command [the thing asked for]. He cannot know what is in the knowledge of God, nor can he know his own eternally determined predisposition to receive, for to be, at each instant, aware of one's [eternal] predisposition is one of the most difficult kinds of knowledge. Indeed, were it not for that with which the predisposition imbues the request, he would not make the request at all.

For those practicing the Presence of God who do not usually know this, the most they attain to is to know it [their predisposition] at the time [of receiving or asking]. This is because, by reason of their presence with God, they know what the Reality bestows on them at that time and they know that they receive it only because of their predisposition to receive it. They are of two kinds: those who know their predisposition by knowing what they receive, the others knowing what they [will] receive by knowing their predisposition. Of these, the latter is the more complete knowledge of the predisposition.

There are also those who ask, not because of any natural impulse, nor yet through knowledge of the possibilities, but simply to conform with God's command, Call upon Me and I will answer you. Such a one is eminently a servant, for in such a supplication there is no trace of self-interest, the concern being directed solely to conformity with the behest of his Master. If his state necessitates a request on his part, he asks for more servanthood, whereas if it necessitates silence and resignation, he is silent.

Job and others were sorely tried, but they did not ask that their affliction from God be lifted from them. At a later time their state necessitated their making such a request and God answered them. The speed or tardiness in granting what is requested depends entirely on the measure appointed for it with God. If a request is made at just the right moment for it, the response is swift, but if its time is not yet due, either in this life or until the next life, the response will be postponed until that time. By this is meant the granting of the thing requested, not the principle of divine response, which is always, "I am here," so consider well.

As regards our reference to those gifts bestowed without any request being made, I meant a request that is articulated, for in the case of any [divine] action [gift] there must be a request [a recipient], whether it be expressed in words or is inherent in the state or predisposition.

Similarly the praising of God usually means its articulation, whereas in the inner sense the praise is necessitated by the [spiritual] state, for that which impels you to praise God is that essential element in you that binds you to a Divine Name, whether expressing His activity or transcendence. The servant is not aware of his predisposition, but only of the spiritual state, which he knows as that which impels him, since knowledge of the predisposition is the most hidden. Those who [receive God's gifts and] do not make a request omit to make a request only because they know that God possesses, in respect of them, predetermining knowledge. They have made themselves ever ready to receive whatever comes from Him and have withdrawn completely from their separative selves and their aims.

Of these persons there are those who know that God's knowledge of them, in all their states, corresponds to what they themselves are in their state of pre-existent latency. They know that the Reality will bestow on them only that which their latent essences contribute to Him [as being what He knows Himself to be]. Thus they know the origin of God's [predetermining] knowledge concerning them. Of the Folk there are none higher or more intuitive than this kind [who do not ask], for they have grasped the mystery of the divine Pre-measurement. This group is itself divided into two parts: those who possess this knowledge in a general way and those who have a detailed knowledge, the latter [knowledge] being more elevated and complete. In this case he knows what God knows concerning himself, either because God informs him of what his essence has contributed to His knowledge of him, or because God has revealed to him his essence in all its infinite fluctuations of spiritual state. This is higher than the general knowledge.

Such a one, in respect of his knowledge of himself, knows himself as God knows him, since the object [of knowledge] is the same in both cases. However, in respect of his creatureliness, his knowledge is nothing but a favor from God, one of a multitude of predetermined [spiritual] states [inherent] in his essence. The recipient of such a revelation recognizes this fact when God shows to him the states [inherent] in his essence; for it is not possible for a creature, when God shows to him the states of his essence, on which the created form will be cast, to look on it as the Reality looks on the latent essences in their state of non being, since they are formless attributions of the Essence. If all of this is understood, we can say that this parity [in knowledge, as between God and the servant] is a divine favor predetermined for that servant. In this regard is His saying, [ We will try you] until we know [which of you strive], which bears a very exact meaning, quite other than that imagined by those who have no direct experience [of the divine mysteries]. Concerning this verse, the most the transcendentalist could say, using the highest of his mental powers, would be that the [apparent] temporality in God's knowledge is due to its dependence [on creatures], except that he maintains the distinction of the knowledge from the Essence, and so ascribes the dependence to it and not to the Essence. By this he is distinguished from the true knower of God, the recipient of revelation.

Returning to the subject of the divine gifts, we have already maintained that these stem either from the Essence or from the Divine Names. As for favors or gifts of the first kind, they can result only from a divine Self-revelation, which occurs only in a form conforming to the essential predisposition of the recipient of such a revelation. Thus, the recipient sees nothing other than his own form in the mirror of the Reality. He does not sec the Reality Itself, which is not possible, although he knows that he may sec only his [true] form in It. As in the case of a mirror and the beholder, he sees the form in it, but does not see the mirror itself, despite his knowledge that he sees only his own and other images by means of it. God makes this comparison so that the recipient of a divine Self-revelation should know that it is not Him Whom he sees. The analogy of a mirror is the closest and most faithful one for a vision of a divine Self-revelation.

Try, when you look at yourself in a mirror, to see the mirror itself, and you will find that you cannot do so. So much is this the case that some have concluded that the image perceived is situated between the mirror and the eye of the beholder. This represents the greatest knowledge they are capable of [on the subject]. If you have experienced this [in the spirit] you have experienced as much as is possible for a created being, so do not seek nor weary yourself in any attempts to proceed higher than this, for there is nothing higher, nor is there beyond the point you have reached aught except the pure, undetermined, unmanifested [Absolute]. In your seeing your true self, He is your mirror and you are His mirror in which He sees His Names and their determinations, which are nothing other than Himself. The whole matter is prone to intricacy and ambiguity.

Extracts from his book "The bezels of wisdom"

@Slav Defence @Mangus Ortus Novem @jaibi @PakSword @SIPRA @H. Dawary @Pan-Islamic-Pakistan @Moonlight

Subhan Allah, I am truly speechless on this piece. I did not realize Ibn Arabi was so advanced in his knowledge of truth.

I will have to find this book and read it for myself.
 
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Subhan Allah, I am truly speechless on this piece. I did not realize Ibn Arabi was so advanced in his knowledge of truth.

I will have to find this book and read it for myself.

Ibn Taymiyyah (May Allah have mercy on him) reflected on the works of Ibn Arabi in his early 20s. We have a long way to go before we reach to where they are.

I reccommend you also read this book by Ibn Taymiyyah... Kitab al Iman
https://www.islamland.com/uploads/books/en_Kitab_Al_Iman[].pdf
 
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Know that the [divine] gifts and favors manifest in the realm of determined being, whether through His servants or not, are divided into two kinds, gifts of the Essence and gifts of the Names, just as there are those gifts [bestowed in answer] to a specific request and those [given in answer] to a general request. There are those gifts also that are bestowed without any request, whether they derive from the Essence or the Names. An example of a request for something specific is one who says, "0 Lord, grant to me such and such," specifying something to the exclusion of anything else. An example of a general request is one who says, "Grant to me what You know to be in my interest, whether for my subtle or physical being."

Those who ask are of two kinds: The first kind is urged to make a request by a natural eagerness, for, Man was created hasty, while the second kind is moved to make the request because he knows that there are certain things with God that cannot, in accordance with the divine Prescience, be obtained except by asking for them. He says [to himself], "Perhaps what we are about to ask for from God is of this kind." Thus his request is by way of taking full account of the possibilities inherent in the divine Command [the thing asked for]. He cannot know what is in the knowledge of God, nor can he know his own eternally determined predisposition to receive, for to be, at each instant, aware of one's [eternal] predisposition is one of the most difficult kinds of knowledge. Indeed, were it not for that with which the predisposition imbues the request, he would not make the request at all.

For those practicing the Presence of God who do not usually know this, the most they attain to is to know it [their predisposition] at the time [of receiving or asking]. This is because, by reason of their presence with God, they know what the Reality bestows on them at that time and they know that they receive it only because of their predisposition to receive it. They are of two kinds: those who know their predisposition by knowing what they receive, the others knowing what they [will] receive by knowing their predisposition. Of these, the latter is the more complete knowledge of the predisposition.

There are also those who ask, not because of any natural impulse, nor yet through knowledge of the possibilities, but simply to conform with God's command, Call upon Me and I will answer you. Such a one is eminently a servant, for in such a supplication there is no trace of self-interest, the concern being directed solely to conformity with the behest of his Master. If his state necessitates a request on his part, he asks for more servanthood, whereas if it necessitates silence and resignation, he is silent.

Job and others were sorely tried, but they did not ask that their affliction from God be lifted from them. At a later time their state necessitated their making such a request and God answered them. The speed or tardiness in granting what is requested depends entirely on the measure appointed for it with God. If a request is made at just the right moment for it, the response is swift, but if its time is not yet due, either in this life or until the next life, the response will be postponed until that time. By this is meant the granting of the thing requested, not the principle of divine response, which is always, "I am here," so consider well.

As regards our reference to those gifts bestowed without any request being made, I meant a request that is articulated, for in the case of any [divine] action [gift] there must be a request [a recipient], whether it be expressed in words or is inherent in the state or predisposition.

Similarly the praising of God usually means its articulation, whereas in the inner sense the praise is necessitated by the [spiritual] state, for that which impels you to praise God is that essential element in you that binds you to a Divine Name, whether expressing His activity or transcendence. The servant is not aware of his predisposition, but only of the spiritual state, which he knows as that which impels him, since knowledge of the predisposition is the most hidden. Those who [receive God's gifts and] do not make a request omit to make a request only because they know that God possesses, in respect of them, predetermining knowledge. They have made themselves ever ready to receive whatever comes from Him and have withdrawn completely from their separative selves and their aims.

Of these persons there are those who know that God's knowledge of them, in all their states, corresponds to what they themselves are in their state of pre-existent latency. They know that the Reality will bestow on them only that which their latent essences contribute to Him [as being what He knows Himself to be]. Thus they know the origin of God's [predetermining] knowledge concerning them. Of the Folk there are none higher or more intuitive than this kind [who do not ask], for they have grasped the mystery of the divine Pre-measurement. This group is itself divided into two parts: those who possess this knowledge in a general way and those who have a detailed knowledge, the latter [knowledge] being more elevated and complete. In this case he knows what God knows concerning himself, either because God informs him of what his essence has contributed to His knowledge of him, or because God has revealed to him his essence in all its infinite fluctuations of spiritual state. This is higher than the general knowledge.

Such a one, in respect of his knowledge of himself, knows himself as God knows him, since the object [of knowledge] is the same in both cases. However, in respect of his creatureliness, his knowledge is nothing but a favor from God, one of a multitude of predetermined [spiritual] states [inherent] in his essence. The recipient of such a revelation recognizes this fact when God shows to him the states [inherent] in his essence; for it is not possible for a creature, when God shows to him the states of his essence, on which the created form will be cast, to look on it as the Reality looks on the latent essences in their state of non being, since they are formless attributions of the Essence. If all of this is understood, we can say that this parity [in knowledge, as between God and the servant] is a divine favor predetermined for that servant. In this regard is His saying, [ We will try you] until we know [which of you strive], which bears a very exact meaning, quite other than that imagined by those who have no direct experience [of the divine mysteries]. Concerning this verse, the most the transcendentalist could say, using the highest of his mental powers, would be that the [apparent] temporality in God's knowledge is due to its dependence [on creatures], except that he maintains the distinction of the knowledge from the Essence, and so ascribes the dependence to it and not to the Essence. By this he is distinguished from the true knower of God, the recipient of revelation.

Returning to the subject of the divine gifts, we have already maintained that these stem either from the Essence or from the Divine Names. As for favors or gifts of the first kind, they can result only from a divine Self-revelation, which occurs only in a form conforming to the essential predisposition of the recipient of such a revelation. Thus, the recipient sees nothing other than his own form in the mirror of the Reality. He does not sec the Reality Itself, which is not possible, although he knows that he may sec only his [true] form in It. As in the case of a mirror and the beholder, he sees the form in it, but does not see the mirror itself, despite his knowledge that he sees only his own and other images by means of it. God makes this comparison so that the recipient of a divine Self-revelation should know that it is not Him Whom he sees. The analogy of a mirror is the closest and most faithful one for a vision of a divine Self-revelation.

Try, when you look at yourself in a mirror, to see the mirror itself, and you will find that you cannot do so. So much is this the case that some have concluded that the image perceived is situated between the mirror and the eye of the beholder. This represents the greatest knowledge they are capable of [on the subject]. If you have experienced this [in the spirit] you have experienced as much as is possible for a created being, so do not seek nor weary yourself in any attempts to proceed higher than this, for there is nothing higher, nor is there beyond the point you have reached aught except the pure, undetermined, unmanifested [Absolute]. In your seeing your true self, He is your mirror and you are His mirror in which He sees His Names and their determinations, which are nothing other than Himself. The whole matter is prone to intricacy and ambiguity.

Extracts from his book "The bezels of wisdom"

@Slav Defence @Mangus Ortus Novem @jaibi @PakSword @SIPRA @H. Dawary @Pan-Islamic-Pakistan @Moonlight

THIS IS BEAUTIFUL. :tup::tup::tup:

I will have to find this book and read it for myself.

If you are able to find online pdf please share. I will look it up too.

https://mysterium.ru/_opendata/elib...rabi_,_Ralph_Austin]_The_Bezels_of_Wisdom.pdf

@Ace of Spades @Pan-Islamic-Pakistan
 
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What a lovely thread if someone doesnt like it he can simply choose not to read it.

I love learning more about how this world works. Always have that question of is it pre destiny and do we really have a free will of our own if the destination is already pre determined?

I love questioning things and finding answers. May Allah bless you all for spreading knowledge.
 
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Try, when you look at yourself in a mirror, to see the mirror itself, and you will find that you cannot do so. So much is this the case that some have concluded that the image perceived is situated between the mirror and the eye of the beholder. This represents the greatest knowledge they are capable of [on the subject]. If you have experienced this [in the spirit] you have experienced as much as is possible for a created being, so do not seek nor weary yourself in any attempts to proceed higher than this, for there is nothing higher, nor is there beyond the point you have reached aught except the pure, undetermined, unmanifested [Absolute]. In your seeing your true self, He is your mirror and you are His mirror in which He sees His Names and their determinations, which are nothing other than Himself. The whole matter is prone to intricacy and ambiguity.

The desire of reaching Oneness with Him.... Only by His Grant, by His Pleasure... He Chooses His Servants among us...

Sufi Mysticism.

MetaMaterial. Material. SubMaterial. All interconnected.

The Agency of Prayer is, perhaps, one of the strongest 'tools' to bring us closer to Him.

Gratitude in everything, in every situation... is, perhaps, also.... a strong form of Prayer!

A Prayer in Besieging .... A Prayer in Gratitude... A Prayer with Certainty that He Always Listens to Our Prayers.... but the Hour is His and His alone.

A journey from being a Muslim to becomig a Momin... He chooses His servants... we can only try...with Intention Pure!


Everything happening all at once...



P.S. With Value .... it was meant also.... not waste energies on those who....... not per se with the sujbe matter alone.... but then you are YoungPak!
 
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What a lovely thread if someone doesnt like it he can simply choose not to read it.

I love learning more about how this world works. Always have that question of is it pre destiny and do we really have a free will of our own if the destination is already pre determined?

I love questioning things and finding answers. May Allah bless you all for spreading knowledge.

It is known in Arabic as Qadr, divine predestination. We do not know it unless it is made aware to us by Him, Ibn Arabi talks about it above, but He knows all things at all times, regardless of time and place.

The Creator lives outside time and space, as those are His creations. As Samad of Surah Ikhlas means He always has been, will always be.

It is a difficult concept for us to grasp. We simply are not meant to comprehend Him fully, yet.

Suffice to say, He knows all things, He is
Al Aleem, Al Hakeem.
 
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What he says is the divine part of the human being is the Ruh, from which Allah swt put something of Himself in us (we do not know exactly what.) This part of the human being ascribes to goodness and virtue, and is fully obedient to Allah swt. The Arwah (Ruhs) were housed in a specific place before being put into the created body, that is where Adam AS looked out and saw them all, remarking about the shining ones, who were prophets, and the most radiant one, which was Rasulullah SAWS.

Quote Ayat and reference Sahih Hadiths for all written above please.
 
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