- Özel Üye
- Mesajlar: 943
- Kayıt: 20 Şub 2009, 02:00
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
not ask ‘Is it‘ or ‘Who‘ concerning Him. No one has uttered the attributes of the Creator, HE,–quantity, quality, why, or what, who, and where. His hand is power, His face eternity; ‘to come’ is His wisdom, ‘the descent’ His gift; His two feet are the majesty of vengeance and dignity, His two fingers are the effective power of His command and will. All existences are subject to His omnipotence; all are present to Him, all seek Him; the motion of light is towards light-how can light be separated from the sun?
In comparison with His existence eternity began but the day before yesterday; it came at dawn, but yet came late. How can His working be bounded by eternity? Eternity without beginning is a houseborn slave of his; and think not nor imagine that eternity without end (is more), for eternity without end is like to eternity without beginning.
How shall He have a place, in size greater or smaller? for place itself has no place. How shall there be a place for the Creator of
place, a heaven for the Maker of heaven himself? Place cannot attain to Him, nor time; narration can give no information of Him, nor observation. Not through columns is His state durable; His nature’s being has its place in no habitation.
O thou, who art in bondage to form and delineation, bound by ‘He sat upon the throne‘; form exists not apart from contingencies, and accords not with the majesty of the Eternal. Inasmuch as He was sculptor, He was not image; ‘He sat‘ was, not throne, nor earth. Continue calling ‘He sat‘ from thy inmost soul, but think not His essence is bound by dimensions; for ‘He sat‘ is a verse of the Qur’ân, and to say ‘He has no place‘ is an article of faith. The throne is like a ring outside a door; it knows not the attributes of Godhead. The word ’speech’ is written in the Book; but shape and voice and form are far from Him; ‘God descends‘ is written in tradition, but believe not thou that He comes and goes; the throne is mentioned in order to exalt it, the reference to the Ka`ba is to glorify it. To say ‘He has no place‘ is the gist of religion; shake thy head, for it is a fitting opportunity for praise. They pursue Husain with enmity because ‘Alî spoke the word ‘He has no place.’
He made an earth for His creation in this form; behold how He has made a nest for thee! Yesterday the sky was not, to-day it is; again to-morrow it will not be,–yet He remains. He will fold up the veil of smoke in front of Him;–’On a day we will fold up the heavens;’ (Qur. 21:103) breathe thou forth a groan. When the knowers of God live in Him, the Eternal, they cleave ‘behold‘ and ‘He‘ in two through the middle.
Hakîm Abû’ L-Majd Majdûd Sanâ’î (K.S.)
Source: The HADÎQATU’ L-HAQÎQAT
O Peygamber, inananlara kendi canlarından daha yakındır..
Ahzâb Sûresi, 6