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

[bsruzm]

 

[Pan-Islamic-Pakistan]

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

Assalam alikum brother, the verse of Quran about Allah's spirit is 38:72. Please check it. https://quran.com/38/72

As for the souls, check this Sahih hadith in this article: https://idealwoman.org/2013/did-the-souls-encounter-other-souls-and-allah-before-being-born/

 

[Verve]

Assalam alikum brother, the verse of Quran about Allah's spirit is 38:72. Please check it. https://quran.com/38/72

As for the souls, check this Sahih hadith in this article: https://idealwoman.org/2013/did-the-souls-encounter-other-souls-and-allah-before-being-born/

Wa-alaikum Salam brother.

This part of the human being ascribes to goodness and virtue, and is fully obedient to Allah swt.

Hadith quoted states two groups of Ruhs were taken out of Adam AS - one group destined for Jannah and another (corrupt, evil, disobedient) for Jahanam.

So making the above explicit statement, I do not think, is correct without a clear reference to Quran and Hadith that all Ruh are good, virtuous and fully obedient.

38:72 says '... My (created) soul ..' and 'created' fits better because if Ruh was a part of The Almighty Allah SWT then there would be no Ruh destined for Jahanam.

Ruh, as per my feeble understanding, is a creation of Allah SWT and not a part of Him.

that is where Adam AS looked out and saw them all, remarking about the shining ones, who were prophets, and the most radiant one ...

There's no mention to this in the referenced Hadith.

 

[Pan-Islamic-Pakistan]

Wa-alaikum Salam brother.



Hadith quoted states two groups of Ruhs were taken out of Adam AS - one group destined for Jannah and another (corrupt, evil, disobedient) for Jahanam.

So making the above explicit statement, I do not think, is correct without a clear reference to Quran and Hadith that all Ruh are good, virtuous and fully obedient.

38:72 says '... My (created) soul ..' and 'created' fits better because if Ruh was a part of The Almighty Allah SWT then there would be no Ruh destined for Jahanam.

Ruh, as per my feeble understanding, is a creation of Allah SWT and not a part of Him.



There's no mention to this in the referenced Hadith.

It boils down to firqe, which comes down to religious discussions, which are banned on this forum.

Sorry to disappoint you brother.

May Allah swt bless us all with hikmah.

 

[Verve]

It boils down to firqe, which comes down to religious discussions, which are banned on this forum.

Sorry to disappoint you brother.

May Allah swt bless us all with hikmah.

Yes, best that way. I don't believe in any firqa.

 

[Taimoor Khan]

Very beautiful brother, please tag me in your next thread on similar topics. I have a deep interest in Sufism and metaphysics.

Indeed, he speaks truth. 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.

The outer shell of the human being is the physical created body which houses the Nafs, the wicked and animalistic part of the human. It is vulnerable to the whispers of Shaytaan. It aspires to physical desires, appetites, riches, etc. without regards to the laws of Allah swt's morality. When Adam AS was created and was a simple hollowed form for many eons, Shaytaan would remark at his form and wonder about him, what kind of creature will this be.

In this delicate balance between Ruh and Nafs, the human being finds himself constantly being pulled in both directions, forever at war with himself until death. Depending on his personal decisions in life, he gets elevated to a status above angels, or falls to a lowly station below even animals.

The concept of "Ashraf ul makhlokat" has got very deep meanings. Humans are the last hurrah of all sentient beings created who are given the senses and wisdom to recognise the creator, Allah the almighty and worship him. Some stray, some stay put, but that's irrelevant. We already know that before us Angels and Jinns were created by Allah. We are not told what else is out there in our heaven and the 6 above ours, but we have been given knowledge the humans will see the wrapping up of this current order that we call universe, and it is an event which is very close time wise. We have been send a man , messenger of god, the last of his kind, who was not only send among his people, or the people who grasp what he was saying and obeyed, but he was send as Rahmet ul Alameen (blessing on all REALMS), the realms between earth and all heavens and whatever is in there, who also told us that Israfeel has got his lips fixed on horn and his eyes fixed up in heaven waiting for the signal, infact, his (Saw) birth was the sign that the countdown has begin to the event where not a single Atom that exists in vastness of universe will remain but only Allah and Allah only in his glory. In this journey from nothingness to nothingness, from perspective of creations, we are the last sentient beings.

 

[El Sidd]

So good and evil don't exist in this set of beliefs and man is god and god is man.

Interesting.

Which tribe follow this religion?

 

[CodeforFood]

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

Beautiful! Mashallah!

This is more around philosophical paradigm. At least that's how i interpret it, if it's not then @WebMaster can lemme know.



Thanks brother; appreciate your kind words.

There is fine line between truth and falsehood as how one perceive things. There is a fine line between how one perceive faith...
Those who gets disconnected with their inner selves are the one who goes closer to the shaitan as shaitan is the one who is disconnected.

 

[Malik Alpha]

Only take good from such Wise men and reject what is not told by our Prophet(S.A.W).
I believe there is not harm in it but strictly keep your practices as per Quran and Sunnah. Sufis deviate from Islam in some ways and act like Buddhists which is also not permitted in Islam.

 

[Pakistani E]

Ah so religious discussions are allowed. Just the cushy ones acceptable to the majority. Interesting.

 

[CodeforFood]

Only take good from such Wise men and reject what is not told by our Prophet(S.A.W).
I believe there is not harm in it but strictly keep your practices as per Quran and Sunnah. Sufis deviate from Islam in some ways and act like Buddhists which is also not permitted in Islam.

Brother first of all, there is nothing that is said here that is categorically negated in Word of Allah, His Prophet and his Sunnah. As I was mentioning earlier it is one's perspective that one takes on things... I also don't think we are preaching religion here. It is just how one look within him/her self and then how he/she perceives the world in that light.

Last words from me on this. Peace
Regards.

 

[Verve]

Brother first of all, there is nothing that is said here that is categorically negated in Word of Allah, His Prophet and his Sunnah.

That's clever and quite a typical response to validate made up statements/stories that have no references in Quran and Sahih Hadith.

Just because these statements/stories are not categorically negated, this doesn't make them true in any way whatsoever either!

Additions to Deen (Quran and Sunnah) is a grave sin and there is no ambiguity in that.

Another example is one firqa claiming that the stomach of the fish in which Hazrat Yonus AS stayed is of higher darjah than the Arsh of Allah. Plenty of other examples but the discussion will become difficult for some.

@Malik Alpha is correct. Take only from these men what's validated by Quran and Hadith and discard what can't be.

Fate of those believing unvalidated (& most likely false) additions attributed to Deen has been communicated clearly. Is it worth taking such a risk to be thrown in Hellfire? In my humble opinion, the answer is a blunt No.

 

[Verve]

Instructions are to focus on Ayat Mohkamat only.

القرآن - سورۃ نمبر 3 آل عمران
آیت نمبر 7
أَعـوذُ بِاللهِ مِنَ الشَّيْـطانِ الرَّجيـم
بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ
هُوَ الَّذِىۡۤ اَنۡزَلَ عَلَيۡكَ الۡكِتٰبَ مِنۡهُ اٰيٰتٌ مُّحۡكَمٰتٌ هُنَّ اُمُّ الۡكِتٰبِ وَاُخَرُ مُتَشٰبِهٰتٌ‌ؕ فَاَمَّا الَّذِيۡنَ فِىۡ قُلُوۡبِهِمۡ زَيۡغٌ فَيَتَّبِعُوۡنَ مَا تَشَابَهَ مِنۡهُ ابۡتِغَآءَ الۡفِتۡنَةِ وَابۡتِغَآءَ تَاۡوِيۡلِهٖۚ وَمَا يَعۡلَمُ تَاۡوِيۡلَهٗۤ اِلَّا اللّٰهُ ؔ‌ۘ وَ الرّٰسِخُوۡنَ فِى الۡعِلۡمِ يَقُوۡلُوۡنَ اٰمَنَّا بِهٖۙ كُلٌّ مِّنۡ عِنۡدِ رَبِّنَا ‌ۚ وَمَا يَذَّكَّرُ اِلَّاۤ اُولُوا الۡاَلۡبَابِ ۞

تفہیم القرآن - سورۃ نمبر 3 آل عمران
آیت نمبر 7
ترجمہ:
وہی خدا ہے، جس نے یہ کتاب تم پر نازل کی ہے۔ اس کتاب میں دو طرح کی آیات ہیں: ایک محکمات، جو کتاب کی اصل بنیاد ہیں5 اور دُوسری متشابہات6۔ جن لوگوں کو دلوں میں ٹیڑھ ہے، وہ فتنے کی تلاش میں ہمیشہ متشابہات ہی کے پیچھے پڑے رہتے ہیں اور اُن کو معنی پہنانے کی کو شش کیا کرتے ہیں، حالانکہ ان کا حقیقی مفہوم اللہ کے سوا کوئی نہیں جانتا۔ بخلا ف اِ س کے جو لوگ علم میں پختہ کار ہیں، وہ کہتے ہیں کہ ”ہمارا اُن پر ایمان ہے، یہ سب ہمارے رب ہی کی طرف سے ہیں۔7“ اور سچ یہ ہے کہ کسی چیز سے صحیح سبق صرف دانشمند لوگ ہی حاصل کرتے ہیں


تفسیر:
سورة اٰلِ عِمْرٰن 5
محکم پکی اور پختہ چیز کو کہتے ہیں۔ ”آیات محکمات“ سے مراد وہ آیات ہیں، جن کی زبان بالکل صاف ہے، جن کا مفہوم متعین کرنے میں کسی اشتباہ کی گنجائش نہیں ہے، جن کے الفاظ معنی و مدعا پر صاف اور صریح دلالت کرتے ہیں، جنہیں تاویلات کا تختہ مشق بنانے کا موقع مشکل ہی سے کسی کو مل سکتا ہے۔ یہ آیات ”کتاب کی اصل بنیاد ہیں“ ، یعنی قرآن جس غرض کے لیے نازل ہوا ہے، اس غرض کو یہی آیتیں پورا کرتی ہیں۔ انہی میں اسلام کی طرف دنیا کی دعوت دی گئی ہے، انہی میں عبرت اور نصیحت کی باتیں فرمائی گئی ہیں، انہی میں گمراہیوں کی تردید اور راہ راست کی توضیح کی گئی ہے۔ انہی میں دین کے بنیادی اصول بیان کیے گئے ہیں۔ انہی میں عقائد، عبادات، اخلاق، فرائض اور امر و نہی کے احکام ارشاد ہوئے ہیں۔ پس جو شخص طالب حق ہو اور یہ جاننے کے لیے قرآن کی طرف رجوع کرنا چاہتا ہو کہ وہ کس راہ پر چلے اور کس راہ پر نہ چلے، اس کی پیاس بجھانے کے لیے آیات محکمات ہی اصل مرجع ہیں اور فطرةً انہی پر اس کی توجہ مرکوز ہوگی اور وہ زیادہ تر انہی سے فائدہ اٹھانے میں مشغول رہے گا۔
سورة اٰلِ عِمْرٰن 6
متشابہات، یعنی وہ آیات جن کے مفہوم میں اشتباہ کی گنجائش ہے۔
یہ ظاہر ہے کہ انسان کے لیے زندگی کا کوئی راستہ تجویز نہیں کیا جاسکتا، جب تک کائنات کی حقیقت اور اس کے آغاز و انجام اور اس میں انسان کی حیثیت اور ایسے ہی دوسرے بنیادی امور کے متعلق کم سے کم ضروری معلومت انسان کو نہ دی جائیں۔ اور یہ بھی ظاہر ہے کہ جو چیزیں انسان کے حواس سے ماورا ہیں، جو انسانی علم کی گرفت میں نہ کبھی آئی ہیں، نہ آسکتی ہیں، جن کو اس نے نہ کبھی دیکھا، نہ چھوا، نہ چکھا، ان کے لیے انسانی زبان میں نہ ایسے الفاظ مل سکتے ہیں جو انہی کے لیے وضع کیے گئے ہوں اور نہ ایسے معروف اسالیب بیان مل سکتے ہیں، جن سے ہر سامع کے ذہن میں ان کی صحیح تصویر کھنچ جائے۔ لامحالہ یہ ناگزیر ہے کہ اس نوعیت کے مضامین کو بیان کرنے کے لیے الفاظ اور اسالیب بیان وہ استعمال کیے جائیں، جو اصل حقیقت سے قریب تر مشابہت رکھنے والی محسوس چیزوں کے لیے انسانی زبان میں پائے جاتے ہیں۔ چناچہ مابعد الطبیعی مسائل کے بیان میں قرآن کے اندر ایسی ہی زبان استعمال کی گئی ہے اور متشابہات سے مراد وہ آیات ہیں، جن میں یہ زبان استعمال ہوئی ہے۔
لیکن اس زبان کا زیادہ سے زیادہ فائدہ بس اتنا ہی ہوسکتا ہے کہ آدمی کو حقیقت کے قریب تک پہنچا دے یا اس کا ایک دھندلا سا تصور پیدا کردے۔ ایسی آیات کے مفہوم کو متعین کرنے کی جتنی زیادہ کوشش کی جائے گی، اتنے ہی زیادہ اشتباہات و احتمالات سے سابقہ پیش آئے گا، حتٰی کہ انسان حقیقت سے قریب تر ہونے کے بجائے اور زیادہ دور ہوتا چلا جائے گا۔ پس جو لوگ طالب حق ہیں اور ذوق فضول نہیں رکھتے، وہ تو متشابہات سے حقیقت کے اس دھندلے تصور پر قناعت کرلیتے ہیں جو کام چلانے کے لیے کافی ہے اور اپنی تمام تر توجہ محکمات پر صرف کرتے ہیں، مگر جو لوگ بوالفضول یا فتنہ جو ہوتے ہیں، ان کا تمام تر مشغلہ متشابہات ہی کی بحث و تنقیب ہوتا ہے۔
سورة اٰلِ عِمْرٰن 7
یہاں کسی کو یہ شبہہ نہ ہو کہ جب وہ لوگ متشابہات کا صحیح مفہوم جانتے ہی نہیں، تو ان پر ایمان کیسے لے آئے۔ حقیقت یہ ہے کہ ایک معقول آدمی کو قرآن کے کلام اللہ ہونے کا یقین محکمات کے مطالعہ سے حاصل ہوتا ہے، نہ کہ متشابہات کی تاویلوں سے۔ اور جب آیات محکمات میں غور و فکر کرنے سے اس کو یہ اطمینان حاصل ہوجاتا ہے کہ یہ کتاب واقعی اللہ ہی کی کتاب ہے، تو پھر متشابہات اس کے دل میں کوئی خلجان پیدا نہیں کرتے۔ جہاں تک ان کا سیدھا سادھا مفہوم اس کی سمجھ میں آجاتا ہے، اس کو وہ لے لیتا ہے اور جہاں پیچیدگی رونما ہوتی ہے، وہاں کھوج لگانے اور موشگافیاں کرنے کے بجائے وہ اللہ کے کلام پر مجمل ایمان لا کر اپنی توجہ کام کی باتوں کی طرف پھیر دیتا ہے۔

 

[El Sidd]

So heaven and earth don't exist.

Just a random thought bubble matrix stuff goes on?

What do Paganism, Shamanism, and Humanism say about this religion?