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London
November 20, 2019
Ijma
History

Sirri ’al-Qadr

Bismillah-ir-Rahmani-Raheem, wa salamum ‘ala Rasulihi-l-Kareem wa-l hamdu lil-Allahi rabbil ‘alameen.

Unity of BeingShaykh al-akbar Muhiuddin Ibn al-‘ArabiProclaimed it to be wahdat al-wujudFor Mujaddid of the Millennium alf-ThaniHe held it to be Wahdat ash-shuhud;by Motiur RahmanOur Mawlana Muhaddis Shah WaliullahSaid ‘tis one and the same, only differing in nameDescribed it as a ‘verbal squabble’Prescribed reform and made reconciliation.“Knowledge is one but the learned made into a thousand”.“Glory be to Son of Man,

I and the Father are one,I in the Father and the Father in me”One in many and many in One, the mystery of Unity!Each letter in the alphabet, although defined arbitrarily in the first instance, by conventions becomes defined assigns fixed in terms of functionality conveying the essences they represent. So A in its form in English conveys the same essence as alpha-in Greek, likewise B and beta! Note, the forms may be arbitrarily defined; however, the essences are not! It is not because of the form we-posit essence, it is the other way around, because of the essence the-form is posited.

The letters in the alphabet are all related to each other just as the colours are related in the rainbow spectrum! The apriori philosophers have stated that even before having the experience-of certain colors we would be able to tell that a colour was missing inthe spectrum if we did not find it.Likewise, all forms that are required by acertain language are delivered in the names and numbers of letters in that language although we might name these letters arbitrarily – call it what we like and as the convention defines in the given language – itis because of the dictates of the essence, or, one may call it am anifestation of the essence that the letters come in to being.

Now, perception is the attribute of theperceiver rather than belonging to the essence or the form. So, if aperson cannot hear certain sounds it is not because the sound does notexist or that there is a fault with the sound, it may be simply that thehearer fails to hear or has not been exposed to that sound!The relation between the forms, (which inthis case is represented by the letters) is one of unity – on theessential level it is One, and on the formal level it is of plurality,of many shapes and sounds.Knowledge is a term usually given tomeaningful perception or experience.

That is, the knower is conscious ofa certain experience and posits some meaning or value to it. Otherwise knowledge will still be valid and remain on the essential level but willnot be known by a knower. Mind you, if no one knows of certain thing it does not take anything away from that thing, only that the plenipotentiary or know remains ignorant and deprived.The trinity of knowledge is divided know-er,known and knowledge. Or you may call it the subject of perception, the object of perception and the perception itself. Without all three there is no actual perception or knowledge but only the potential to know.Therefore, for the essence in its self-knowledge to manifest itself in to know and the known, and the conscious relationship between these twois called knowledge. This relationship is known as love – one may callit the irrational desire between the subject and its object to unify –to seek each other out in an a priori relationship even before experience.

Had not been there this a prior desire than no experience would be possible at all, what would cause this desire for the experience which one never has had to come in to being!In this trinity love is the synthesis between the lover and the beloved. When one aspect of this trinity is denied the concept dies straightaway. The concept only remains intact so long as the three aspects of the trinity are intact. The lover always remainsas the lover and the beloved remains as the beloved. However, at no circumstances does the lover become the beloved and the beloved be come he lover. For if that were to happen then there would be no experiencing of love.

For the attributes of love is separation andlonging; without separation there is no union. Every union presupposes aseparation and every separation presupposes a union. The colour of thisunion is the creative command whereby a new light shines forth neitherbelonging to the lover nor to the beloved. Although the colours of thelover are submerged into the colours of the beloved the lover cannot besaid to be himself any longer. “I am He Whom I love, and He Whom I loveis I,” said Hussain ibn Mansur al-Hallaj.The opposites are only opposites as long asthey are on the same plane or the same line. They are consideredopposites as long as they are in a relationship, because therelationship defines their oppositeness. Without this relationship nodefinition is possible. And this oppositeness does not harm or infringeon the unity, in reality this unity is only possible through thisopposition!

All things that exist either actually orpotentially are forms posited by the essence and are in relationshipswith each other on longitudinal and latitudinal levels. These formsproceed each other according to the divine decree and preordination ofthe creative command – kun faya kun (be, and it is).

Unity of Being Shaykh al-akbar Muhiuddin Ibn al-‘Arabi Proclaimed it to be wahdat al-wujud For Mujaddid of the Millennium alf-Thani He held it to be Wahdat ash-shuhud; by Motiur Rahman Our Mawlana Muhaddis Shah Waliullah Said ‘tis one and the same, only differing in name Described it as a ‘verbal squabble’ Prescribed reform and made reconciliation. “Knowledge is one but the learned made into a thousand”. “Glory be to Son of Man,

I and the Father are one, I in the Father and the Father in me” One in many and many in One, the mystery of Unity! Each letter in the alphabet, although defined arbitrarily in the first instance, by conventions becomes defined as signs fixed in terms of functionality conveying the essences they represent. So A in its form in English conveys the same essence as alpha in Greek, likewise B and beta! Note, the forms may be arbitrarily defined; however, the essences are not! It is not because of the form we posit essence, it is the other way around, because of the essence the form is posited.

The letters in the alphabet are all related to each other just as the colours are related in the rainbow spectrum! The a priori philosophers have stated that even before having the experience of certain colours we would be able to tell that a colour was missing in the spectrum if we did not find it. Likewise, all forms that are required by a certain language are delivered in the names and numbers of letters in that language although we might name these letters arbitrarily – call it what we like and as the convention defines in the given language – it is because of the dictates of the essence, or, one may call it a manifestation of the essence that the letters come in to being. Now, perception is the attribute of the perceiver rather than belonging to the essence or the form. So, if a person cannot hear certain sounds it is not because the sound does not exist or that there is a fault with the sound, it may be simply that the hearer fails to hear or has not been exposed to that sound!

The relation between the forms, (which in this case is represented by the letters) is one of unity – on the essential level it is One, and on the formal level it is of plurality, of many shapes and sounds. Knowledge is a term usually given to meaningful perception or experience. That is, the knower is conscious of a certain experience and posits some meaning or value to it. Otherwise knowledge will still be valid and remain on the essential level but will not be known by a knower.

Mind you, if no one knows of certain thing it does not take anything away from that thing, only that the potential perceiver or knower remains ignorant and deprived. The trinity of knowledge is divided knower, known and knowledge. Or you may call it the subject of perception, the object of perception and the perception itself. Without all three there is no actual perception or knowledge but only the potential to know. Therefore, for the essence in its self-knowledge to manifest itself into knower and the known, and the conscious relationship between these two is called knowledge. This relationship is known as love – one may call it the irrational desire between the subject and its object to unify – to seek each other out in an a priori relationship even before experience. Had not been there this a priori desire than no experience would be possible at all, what would cause this desire for the experience which one never has had to come in to being! In this trinity love is the synthesis between the lover and the beloved. When one aspect of this trinity is denied the concept dies straightaway. The concept only remains intact so long as the three aspects of the trinity are intact. The lover always remains as the lover and the beloved remains as the beloved. However, at no circumstances does the lover become the beloved and the beloved become the lover.

For if that were to happen then there would be no experiencing of love. For the attributes of love is separation and longing; without separation there is no union. Every union presupposes a separation and every separation presupposes a union. The colour of this union is the creative command whereby a new light shines forth neither belonging to the lover nor to the beloved. Although the colours of the lover are submerged into the colours of the beloved the lover cannot be said to be himself any longer. “I am He Whom I love, and He Whom I love is I,” said Hussain ibn Mansur al-Hallaj. The opposites are only opposites as long as they are on the same plane or the same line.

They are considered opposites as long as they are in a relationship, because the relationship defines their oppositeness. Without this relationship no definition is possible. And this oppositeness does not harm or infringe on the unity, in reality this unity is only possible through this opposition! All things that exist either actually or potentially are forms posited by the essence and are in relationships with each other on longitudinal and latitudinal levels. These forms proceed each other according to the divine decree and preordination of the creative command – kun faya kun (be, and it is).

Unity of Being Shaykh al-akbar Muhiuddin Ibn al-‘Arabi Proclaimed it to be wahdat al-wujud For Mujaddid of the Millennium alf-Thani He held it to be Wahdat ash-shuhud; by Motiur Rahman Our Mawlana Muhaddis Shah Waliullah Said ‘tis one and the same, only differing in name Described it as a ‘verbal squabble’ Prescribed reform and made reconciliation. “Knowledge is one but the learned made into a thousand”. “Glory be to Son of Man, I and the Father are one, I in the Father and the Father in me” One in many and many in One, the mystery of Unity!

Each letter in the alphabet, although defined arbitrarily in the first instance, by conventions becomes defined as signs fixed in terms of functionality conveying the essences they represent.

So A in its form in English conveys the same essence as alpha in Greek, likewise B and beta! Note, the forms may be arbitrarily defined; however, the essences are not! It is not because of the form we posit essence, it is the other way around, because of the essence the form is posited. The letters in the alphabet are all related to each other just as the colours are related in the rainbow spectrum! The a priori philosophers have stated that even before having the experience of certain colours we would be able to tell that a colour was missing in the spectrum if we did not find it. Likewise, all forms that are required by a certain language are delivered in the names and numbers of letters in that language although we might name these letters arbitrarily – call it what we like and as the convention defines in the given language –

it is because of the dictates of the essence, or, one may call it a manifestation of the essence that the letters come in to being. Now, perception is the attribute of the perceiver rather than belonging to the essence or the form. So, if a person cannot hear certain sounds it is not because the sound does not exist or that there is a fault with the sound, it may be simply that the hearer fails to hear or has not been exposed to that sound! The relation between the forms, (which in this case is represented by the letters) is one of unity – on the essential level it is One, and on the formal level it is of plurality, of many shapes and sounds. Knowledge is a term usually given to meaningful perception or experience. That is, the knower is conscious of a certain experience and posits some meaning or value to it. Otherwise knowledge will still be valid and remain on the essential level but will not be known by a knower. Mind you, if no one knows of certain thing it does not take anything away from that thing, only that the potential perceiver or knower remains ignorant and deprived.

The trinity of knowledge is divided knower, known and knowledge. Or you may call it the subject of perception, the object of perception and the perception itself. Without all three there is no actual perception or knowledge but only the potential to know. Therefore, for the essence in its self-knowledge to manifest itself into knower and the known, and the conscious relationship between these two is called knowledge. This relationship is known as love – one may call it the irrational desire between the subject and its object to unify – to seek each other out in an a priori relationship even before experience.

Had not been there this a priori desire than no experience would be possible at all, what would cause this desire for the experience which one never has had to come in to being! In this trinity love is the synthesis between the lover and the beloved. When one aspect of this trinity is denied the concept dies straightaway. The concept only remains intact so long as the three aspects of the trinity are intact. The lover always remains as the lover and the beloved remains as the beloved.

However, at no circumstances does the lover become the beloved and the beloved become the lover. For if that were to happen then there would be no experiencing of love. For the attributes of love is separation and longing; without separation there is no union. Every union presupposes a separation and every separation presupposes a union. The colour of this union is the creative command whereby a new light shines forth neither belonging to the lover nor to the beloved. Although the colours of the lover are submerged into the colours of the beloved the lover cannot be said to be himself any longer. “I am He Whom I love, and He Whom I love is I,” said Hussain ibn Mansur al-Hallaj. The opposites are only opposites as long as they are on the same plane or the same line. They are considered opposites as long as they are in a relationship, because the relationship defines their oppositeness.

Without this relationship no definition is possible. And this oppositeness does not harm or infringe on the unity, in reality this unity is only possible through this opposition! All things that exist either actually or potentially are forms posited by the essence and are in relationships with each other on longitudinal and latitudinal levels.

These forms proceed each other according to the divine decree and preordination of the creative command – kun faya kun (be, and it is).

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