All things (ashya) are one “wujud” [1]
The “Ayn” [2] of the things (ashya) is HUDÂ [3]
What is seen is always “Huwiyyat (manifested/outer identity of ‘HU’)”
There is nothing other than HUDÂ
[Diwan-i-Sunullah Ghaybi Baba (k.s), 17th Century, Couplet No: 1] Read the rest of this entry »
IBTIDANAMA of SULTAN WALAD (K.S)
BY THE NAME OF ALLAH (God), THE MOST GRACIOUS, MOST MERCIFUL
WE ASK FOR HELP FROM ONLY HIM
Haqq (The Truth) [1] Almighty is more evident than all the creatures, and all the beings, and the most hidden because it is extremely evident. He is hidden because of manifesting so much. Because whether it is a human being or another creature, it is possible for it to be known by its attributes/qualities. For instance, when you see the face of a man, if they ask you who that is, you say I don’t know him, but if you speak with him, go with him, after you saw his works and heard his words, having known his morals (akhlaq) and witnessed his skills, “I know him very well” you say. But the things which you have seen from him and accepted as a reason of this knowing, are not his forms in reality, but his featureless spiritual meaning (ma’na: see number [7] below). Now, a man’s morals (akhlaq) that belong to his spiritual meaning (ma’na), have appeared a little, then how come while the whole of creation are the acts (af’al), states (ahwal) and signs/works (asar) of the Truth (Haqq), He (God) remains hidden? Read the rest of this entry »
AND RAISED HIGH THY DHIKR
“I have not remembered My own Name unless I remembered your name together with My Name!”
[ALLAH j.j., Abu’l-Fidâ, Tafsîr, Volume 4, p.525, Suyûti, Durru’l-mensûr, Volume.6, p.364]
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p. 9
ON GOD AS FIRST CAUSE
The course of time is not the mould whence issues His eternal duration, nor temperament the cause of His beneficence; without His word, time and temperament exist not, as apart from His favour the soul enters not the body. This and that both are wanting and worthless; that and this both are foolish and impotent. ‘Old’ and ‘new’ are words inapplicable to His essence; He is, for He consists not of any existences except Himself. His kingdom cannot be known to its limits, His nature cannot be described even to its beginning; His acts and His nature are beyond instrument and direction, for His Being is above ‘Be‘ and ‘He‘.
Before thou wert in existence a greater than thou for thy sake brought together the causes that went to form thee; in one place Read the rest of this entry »
The Divine Roots of Human Love
God’s Love
Muhyiddin Ibn ‘Arabi
All things are rooted in wujûd, which is God, and love is no exception. Hence, if it is universally true that the object of love is nonexistent, the reason for this must be that God’s love, which is the root of all love, takes a nonexistent thing as its object. In fact, the idea that God loves what is nonexistent is a corollary to one of the most basic themes of Ibn al-’Arabi’s works: God is wujûd and everything other than God is not wujûd. Hence, everything other than God can properly be called ‘adam, that is, nonexistence.
One of the Shaykh’s most famous technical terms is ‘ayn thâbita, ‘immutable entity’. The immutable entities are the things of the universe as known by God for all eternity. God knows all things and God does not change, because God is eternal. It follows that God has always known all things and will always know them. These ‘things’ (shay‘) are the ‘entities’, and they are referred to in the Qur’anic verses that mention that God speaks to a thing in order to create it. Thus the Shaykh writes,
God’s words, ‘I was a Treasure’ affirm the immutable entities… They are mentioned in His words, ‘Our only speech to a thing [when We desire it, is to say to it "Be", and it is'] [16:40]. (II 232.12)
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ON THE ASSERTION OF THE UNITY
He is One, and number has no place in Him; He is Absolute, and dependence is far removed from Him; not that One which reason and understanding can know, not that Absolute which sense and imagination can recognise. He is not multitude, nor paucity; one multiplied by one remains one. In duality is only evil and error; in singleness is never any fault.
While multitude and confusion remain in thy heart, say thou ‘One’ or ‘Two,’–what matter, for both are the same. Thou, the devil’s pasture, know for certain what, and how much, and why, and how! Have a care! His greatness comes not from multitude; His essence is above number and quality; the weak searcher may Read the rest of this entry »
REMEMBERANCE OF GOD(ALLAH)
Asleep or awake, writing or
reading, whatever you do,
you must never be without
the remembrance of God.
[ Rumi(k.s) ] Read the rest of this entry »
COME O SOULS , LETS SAY HUU!
Come O ‘JaNNs (Souls/Lives)’, Lets say ‘HUU(Hee)!’, ‘HU(He)’ is the ‘HUwiyat’ that is ‘HaZiR’ in ‘HaQQ(Truth)’
‘Mahiyet(Essence –Reality-Inner Face)’ in the center of ‘MEN[*]’ is the fragrance permeating the perimeter(MuHiT).
Friend, ‘La Huwa Illa Huwa(There is no hu but Hu)’, know that the Jug of the water is made of ICE!
We heard and obeyed to MuhaMMad(S.A.S) , Hope and Fear have turned to TaWHeeD(Unity/Oneness)
Kul Ihvani Read the rest of this entry »
KNOWLEDGE OF SELF
From The Alchemy Of Happines – Imam Ghazali
Knowledge of self is the key to the knowledge of God, according to the saying: “He who knows himself knows God,” and, as it is written in the Koran, “We will show them Our signs in the world and in themselves, that the truth may be manifest to them.” Now nothing is nearer to thee than thyself, and if thou knowest not thyself how canst thou know anything else? If thou sayest “I know myself,” meaning thy outward shape, body, face, limbs, and so forth, such knowledge can never be a key to the knowledge of God. Read the rest of this entry »
p. 4
ON THE KNOWLEDGE OF GOD
Of himself no one can know Him; His nature can only be known through Himself. Reason sought His truth,–it ran not well; impotence hastened on His road, and knew Him. His mercy said, Know me; otherwise who, by reason and sense, could know Him? How is it possible by the guidance of the senses? How can a nut rest firmly on the summit of a dome? Reason will guide thee, but only to the door; His grace must carry thee to Himself. Thou canst not journey there by reason’s guidance; perverse like others, commit not thou this folly. His grace leads us on the road; His works are guide and witness to Him. Read the rest of this entry »
