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.
Quotes about huwa (4 Quotes)
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.
Questioner How do you know God Abu Asaid al-Kharraz By the fact that He is the coincidentia oppositorum. Corbin's commentary ... the entire universe of worlds is at once He and not-He (huwa la huwa). The God manifested in forms is at once Himself and other than Himself, for since He is manifested, He is the limited which has no limit, the visible which cannot be seen. This manifestation is neither perceptible nor verifiable by the sensory faculties discursive reason rejects it. It is perceptible only by the Active Imagination (Hadrat al-Khayal...) at times when it dominates man's sense perceptions, in dreams or better still in the waking state (in the state characteristic of the gnostic when he departs from the consciousness of sensuous things). In short, a mystic perception (dhawq) is required. To perceive all forms as epiphanic forms (mazahir), that is, to perceive through the figures which they manifest and which are the eternal hexeities, that they are other than the Creator and nevertheless that they are He, is precisely to effect the encounter, the coincidence, between God's descent toward the creature and the creature's ascent toward the Creator. The 'place' of this encounter is not outside the Creator-Creature totality, but is the area within it which corresponds specifically to the Active Imagination, in the manner of a bridge joining the two banks of a river. The crossing itself is essentially a hermeneutics of symbols ..., a method of understanding which transmutes senosory data and rational concepts into symbols (mazahir) by making them effect this crossing.
Let your invocation be the all-embracing Name, which is Allah, Allah, Allah, or if you so wish, Huwa, Huwa, Huwa and do not violate this remembrance. Be careful lest your tongue pronounce it while other-than-He is in your heart. Let your heart be the one who utters, and your ear the one who is attentive to this invocation until the 'speaker' emanates from your Self (sirr). When you feel the emergence of the Speaker within you through the invocation, do not abandon the spiritual condition wherein you find yourself.