19.8 C
London
September 19, 2019
Ijma
Philosophy

Reflections on Realities

Reflections on Realities “O Shahi, it is Sunnat to take bayat, To be initiated into the path; It is fardh to rectify self conduct, So together let us repent.”

The Lord has said in His kalam al-majid, “Those who give allegiance to thee In reality gives allegiance to He, The Hand of Allah is above their hands” by Motiur Rahman “Waallatheena jahadoo feena lanahdiyannahum subulana” “Surely those who strive in Us We will guide them in the Paths” ‘Know God through God, Prophet through Prophethood, and morality and conduct through Prophet’s command’ In the realm of Ahad meem showed up in the form of Ahmad, Praise the Almighty Lord Who in turn praised Muhammad From the ocean of eternal love Pre-exists the potential universe, Out of His mercy and generosity In time attains actuality. Bismillahi –ar-Rahmani- ar-Raheem It said that before a sin can take place five conditions need to be fulfilled in order for it to happen: 1)

The perpetrator In order for it to be classified as sin the perpetrator must posses the capability and intention for it, for if he is incapable then it will not ultimately take place and if he did not intend for it to happen then it is accidental, and one cannot be held responsible for an act that has happened inadvertently. “The reward of deeds depends upon the intentions” as mentioned in the very first hadith in the collection al-Bukhari, may Allah have mercy on him. 2)

Oppressed For each time a sin is committed it infringes on the rights others; someone is either harmed by it either physically, spiritually or emotionally, whether this is one’s self or a third person, as Adam and Eve’s sin, peace be upon them, harmed none other but themselves! So when they became aware of it, they prayed, “Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost.” (Qur’an 7:23). When the matter is strictly between man and God, then “If any one does a righteous deed, it ensures to the benefit of his own soul; if he does evil, it works against (his own soul). In the end will ye (all) be brought back to your Lord” (Qur’an 45:15) and again it is mentioned,

“Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants”. (Qur’an 41:16) By neglecting or denying the rights of God it is man who loses out, not God as, “But if any turn away, truly Allah is Free of all Wants, Worthy of all Praise.” Qur’an 60:6 3) The object of sin The Prophet, peace be upon him, has said,

“The was-wâs (fleeting thoughts, in modern psychology this is what may be termed as transference) that enters the hearts of my ummah Allah has forgiven, as long as they don’t act upon or voice it.” [Imam Al-Bukhari and Imam Muslim agree on it]. Until sin manifest in a concrete form it is forgiven. However, the pre-requisition for a sin is was-wâs which leads to desire, then this turns into intention, then this is brought about into reality by volition provided that the opportunities and capabilities are there. Without the capabilities and opportunities one cannot act out his desire. Thus the Shari’ah dictates that vulnerable situations to be minimised as far as possible. 4) Time 5)

Place Every opportunity shows its face in the dimensions of time and place. It is said that on the Day of Judgement these five mentioned above will be a witness against man for his sins, they are: himself, his victim, the object of sin, the time during which it took place, and the place where it happened. From an ontological perspective, then: I. actions are dependent upon intentions

II. intentions are arrived through desires

III. desires require volition to be brought into existence

IV. volitions are achieved through capabilities

V. capabilities without the right conditions and opportunities are mere potentialities Potentialities are reflections of realities from the world of forms in the Platonic sense or as in Sufi terminology, Alam al Jabarut.

The perfect circle and infinity only exist outside of things e.g. abstract concepts but doesn’t have a physical manifestation in things. For example, numbers exist independently of things but things do not exist without numbers! Thus, numbers per se belong to the world of forms or Alam al-Jabarut before they actualize in the physical world or Alam-al-Khalq.

The science of these metaphysical realities are classified differently according the levels of differentiations – at the source where it completely undifferentiated is known as Ilm-e-Dhat (Science of the Essence); at the manifested level it is known as Ilm-e-Sifat (Science of the Attributes). On retrospection we find that actions contingents only are not necessarily part of the essence or attributes although it is attributed in a secondary sense to Being. “I was a hidden treasure, and I wanted to be known, so I created Creation.” Hadis al-Qudsi When Allah said to the angels, “I want to make a caliph on earth,” the angels said, “Why?

If you bring Your light down into the density of the earth, they will kill each other and abandon your holy way.” Allah said, “I am the Knowing and the Wise.” And He created Adam, the first caliph, the first vice-regent. He put His image in him, His light in him, the fragrance of all His attributes, and He taught him everything from the beginning to the end. He wrote everything in his heart – the hidden and the revealed. He gave him the presence and the truth; by presence,

I mean a body and personal existence, and by truth, I mean the deep secret name of Allah and His qualities (as-sifat). He made him a mixture of the elements earth, air, fire and water, and from the breath of Adam the first-born birds emanated, and from the earth of Adam, mountains and trees and animals, and from the water of Adam, all of the beings in the sea emanated. Understand with the deep eye what is meant here by emanation. Adam, in the image of Allah, contained all the created universe within himself, and by the divine order from the completeness of the first-born, all the creation issued forth. When the creation of Adam was complete, Allah commanded the angels to bow down, to prostrate before him. All the angels obeyed the order except Iblis, who seemed to refuse. Allah asked him, “Why do you not bow down?” Iblis said, “Why should I bow down to Adam when fire is greater than clay?” It would appear that Iblis refused the order of Allah, but in truth he realized the divine plan. Iblis is a complete presence. He is fire. And Allah in His Wisdom puts everything in its place. If fire and water were gathered together, one would destroy the other. In His wisdom, Allah put Iblis outside the door to the garden of His presence. Iblis is the guardian, the fire at the gate of the garden through which none but the purified may enter. When anyone comes to enter the garden, whatever within him is unclean or impolite will come up against Iblis and be turned back. Whatever in a person cannot bear the fire and cannot pass through it will be prevented from entering the garden.

Whatever in the person is of the light is greater than the fire of Iblis and the golden essence will be purified by the fire and returned to the paradise of the presence of Allah. Meanwhile the presence of Iblis cries out and sends its voice to every side saying, “I am the guide of the darkness. Allah placed me in this station. I know Him well and He knows me well. I love Him and I do not refuse any order from my beloved Allah. It is necessary that everyone is pure and polite before he can enter and live inside the garden of the knowing. He must pray the deep praying and wash himself of everything of this world, and then dress in clothes of light after everything within is transformed to be special for Allah. If anyone tries to enter with uncleanness and impoliteness and impurity, then I catch him by these qualities and turn him back.

I am very strong because He helps me to keep every person from entering who does not love Him completely. For this reason you see that when He sent the order to the angels, I refused, but only on the outside because I knew where He would put me after that and this was the place where it was necessary for me to be. Inside I bear His image like you and there is no other face in all the worlds, but outside I wear the cloak of darkness. This is His wisdom and to Him everything returns. Change everything to know me well. Conquer me and I will surrender. I am the rock of darkness. I need the person who knows me to clean me, but he cannot clean me if he does not clean himself first.

I live inside you, from every side – of body, heart, and soul. When you change yourself, you change me. Do not listen to my voice. My voice is full of darkness. I contain no knowing (from the outside). If you follow this voice, it guides you to the fire. If you refuse my order and do not follow me, you come to be free. Then help yourself because you will find your way well. You will find your guide, the perfected one, and he leads you to the garden of the grace of Allah and sits you with your beloveds on the holy rug in the garden of knowing.

Then you can rest and know what Allah wants from you. Understand the outside and the inside of this teaching, and do not say why or what. This is my story in the world. I am nothing and He is everything.”

Related posts

Love and Beauty

motiur

Mu’tazila and the attributes of God

admin

A Case for Analogy

motiur

Leave a Comment