Know however that God, in order to manifest Himself by His essence to His essence, has no need of creatures since, with relation to Essence, he is absolutely independent with respect to worlds and even with respect to His own names.... On the other hand, when He manifests Himself with His names and His attributes which implies the manifestation of the effects He needs (huwa muftaqir) the creatures.... This relation is ... necessary in order that the divine Names, which are only distinguished by their effects, can be distinguished from one another. At the same time, the divine Names, by the one of their 'faces' which is turned toward the Essence, are themselves totally autonomous with respect to worlds. In this respect, they are nothing other than the Essence itself and that is why each of them can be qualified and designated by all of the other Names in the same way as the Essence.
More Quotes from Abd al-Kader:
Turn your face toward the sacred Mosque (Koran 2144,149,150) Commentary The word 'sacred' means that a heart which has not disengaged itself from the sphere of the soul and the sphere of created beings is forbidden to penetrate into this place.... 'Wherever you are, turn your face' toward the sacred Mosque means, 'Wherever you are, in the accomplishment of works of worship or in the ordinary acts of life, contemplate Him in what you eat, in what you drink, in him or her whom you marry, always knowing that He is at once the Contemplator and the Contemplated....Abd al-Kader
There are two kinds of death, the death which is inevitable and common to all beings, and the death which is voluntary and particular to certain ones of them only. It is the second death which is prescribed for us in the words of the Messenger of Allah '
Abd al-Kader
Then God may He be exalted said to me, 'What are you' I replied, 'I am two things, according to two different relations. With respect to You, I am the Eternal, forever and ever. I am the necessary Being who epiphanizes himself. My necessity proceeds from the necessity of Your essence and my eternity from the eternity of Your knowledge and Your attributes. 'With respect to me, I am pure non-being who has never breathed the perfume of existence, the adventitious being who remains nonexistent in his adventitiousness. I only possess being so long as I am present with You and for You. Left to myself and absent from You I am one who is not, even while he is (fa-ana mafqud mawjud).'
Abd al-Kader
'Each time that something comes to your mind regarding Allah know that He is different from that' Commentary If you think and believe that He is what all the schools of Islam profess and believe He is that, and He is other than that If you think that He is what diverse communities believe Muslims, Christians, Jews, Mazdeans, polytheists and others He is that and He is other than that And if you think and believe what is professed by the Knowers par excellence prophets, saints and angels He is that He is other than that None of His creatures worships Him in all His aspects none is unfaithful to Him in all His aspects. No one knows Him in all His aspects no one is ignorant of Him in all His aspects. Those who are among the most knowing regarding Him have said 'Glory to Thee. We have no knowledge except what You have taught us.' (Koran 232)
Abd al-Kader
And if you are patient certainly that (huwa) is better (khayr) for those who are capable of being patient. (Koran 16126) Commentary In this verse, Allah consoles his patient servants in their trials by announcing that He Himself is the substitute and.
Abd al-Kader
... The divine Reality, when it 'combines' with the creatures in a strictly conceptual mode, is hidden to the eyes of the spiritually veiled, who see only the creatures. Conversely, it is the creatures that disappear in the eyes of the masters of the Unity of contemplation (wahdat al-shuhud), for they see only God alone. Thus, both God and the creatures hide the other.... ... In the same way, when there is the state of extinction (fana') which the men of the way also call 'union' (ittihad) the worshipper and the Worshipped, the Lord and the servant, disappear together. If there is no worshipper, there is no Worshipped and if there is no servant, there is no Lord. For, when two terms are correlative, the disappearance of one necessarily brings about the disappearance of the other, and therefore they disappear together.
Abd al-Kader
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