Abd al-Kader Quotes on God (15 Quotes)

The search has no end the knowledge of God has no end. He can not be known. He can only be known by that which proceeds from Him, as effects of His names, not His ipseity. This is why the following order was given even to the Prophet, although he possessed the knowledge of the First and the Last 'Say, 'Lord, increase me in knowledge' (Koran 20114). And he does not stop saying this, in every state, every station, every degree in this world, in the intermediate world and in the beyond. ipseity The quality of God as a wholly independent being who is complete in Himself. The term gives emphasis to the paradox that God, without any need to do so, creates and draws creatures to Him through love and knowledge. (Definition courtesy G. Thursby)

The pleasure and the love of God for His creatures constitute the original state. His pleasure and love are the means by which He has brought His creatures into existence and are the cause of that bringing into existence. He who knows that he possesses neither being nor act rediscovers himself in that original state of pleasure and divine love.

Allah is in Himself the non-being and the being, the inexistent and the existent. He is at the same time that which we designate by absolute non-being and by absolute being or by relative non-being and relative being.... All these designation come back to God alone, for there is nothing which we can perceive, know, write or say which is not Him.

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.

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).'

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.

Oh, you who believe Fear Allah, and seek a means of access to Him, and struggle on His way perhaps you will succeed (Koran 535) Commentary ... God commands believers to practice the fear of Him. This corresponds to what is called ... the 'station of.

'O my people, I disavow all that you associate with God. I orient my face with an exclusive orientation towards Him, who created the heavens and the earth and I am not one of the associators.' (Koran 678-79)

God has stolen my illusory 'I' from me and has brought me near to my real 'I' ... The colors have returned to the pure primordial white. The voyage has reached its end and everything other than Him has ceased to exist. All attribution, every aspect and all relation being abolished, the original state is reestablished.

Paraphrased Allah is neither this nor that.

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 '

Everything which is other than Allah is 'hidden' in non-being, even if it appears to spiritually veiled beings to be endowed with existence. But the sage does not concern himself with what is non-being and does not make it the aim of his acts.

And He is with you wherever you are.... (Koran 574) Commentary ... The companionship expressed by 'with' is that of the Being and the non-being, for there is no Being other than Allah.... If Allah May He be exalted was not, by His very Essence, whi.

The first 'station of separation' corresponds to the state of the ordinary man who perceives the universe as distinct from God. Starting from here, the initiatic itinerary leads the being first to extinction in the divine Unity, which abolishes all perception of created things. But spiritual realization, if it is complete, arrives afterwards at the 'second station of separation' where the being perceives simultaneously the one in the multiple and the multiple in the one.

Abu Sa'id al-Kharraz said I have never known Allah May He be exalted except through the coincidence in Him of the opposites. 'He is the First and the Last, the Apparent and the Hidden.' (Koran 573)