[“In God Love is Light, and Light is Love.”]

“What is ‘love’ at the outset will appear finally as ‘Knowledge’; and what is ‘knowledge’ at the outset will appear finally as ‘Love’.

Perfect Love is ‘luminous’, and perfect knowledge is ‘warm’, or rather it implies ‘warmth’ without being identified with it.”

“The spiritual man of an affective temperament knows God because he loves Him.

The spiritual man of an intellective temperament loves God because he knows Him, and in knowing Him.

The love of the affective man is that he loves God.

The love of the intellective man is that God loves him; that is, he realizes intellectively—not simply in a theoretical way—that God is Love.

The intellective man sees beauty in truth whereas the affective man does not see this a priori. The affective man leans upon truth; the intellective man lives in it.”

“‘God is Light’ (1 John 1:5)—hence Knowledge—even as He is ‘Love’ (1 John 4:8). To love God is also to love the knowledge of God. Man cannot love God in His Essence, which is humanly unknowable, but only in what God ‘makes known’ to him.

In a certain indirect sense God answers knowledge with Love and love with knowledge, although in another respect—in this case direct—God reveals Himself as Wise to the wise and as Lover to the lover.”

“In God Love is Light, and Light is Love. It is irrelevant in this case to object that one divine quality is not another, for here is is not a question of qualities—or ‘names’—but of the divine Essence itself.

God is Love, for by His Essence He is ‘union’ and ‘gift of Self’.”

Source: Frithjof Schuon, Spiritual Perspectives & Human Facts, pp. 158-60

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[The Compellor]

An Islamic Prophetic tradition (hadith):

“It was narrated that Abu Sa’eed al-Khudri said: ‘We (the believers) said, ‘O Messenger of Allah, will we see our Lord on the Day of Resurrection?’ He (Prophet Muhammad) said, ‘Do you have any difficulty in seeing the sun and the moon when the sky is clear?’ We said, ‘No.’ He said, ‘So you will have no difficulty in seeing your Lord on that Day, just as you have no difficulty in seeing the sun and the moon (in a clear sky).

 …Then the bridge (sirat) will be laid across Hell.’ We said, ‘O Messenger of Allah! What is the bridge?’ He said, ‘It is a slippery (bridge) on which there are clamps and (hooks like) thorns which are wide at one side and narrow at the other and have bent ends. A plant with such thorns is found in Najd and is called al-Sa’daan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, or fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge). You cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty Allaah for their brothers on that Day, when they see themselves safe.  ‘They will say, ‘O Lord, our brothers used to pray with us and fast with us and do good deeds with us.’ Allah will say, ‘Go, and whoever you find with a dinar’s-weight of faith in his heart, bring him forth, and Allah will forbid their bodies to the Fire.’ So they will go, and some of them will be sinking into the Fire up to their feet or shins, and they will bring forth those whom they recognize. Then they will come back, and He will say, ‘Go, and whoever you find with half a dinar’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize. Then they will come back, and He will say, ‘Go, and whoever you find with an atom’s-weight of faith in his heart, bring him forth.’ So they will go and bring forth those whom they recognize.’ Abu Sa’eed said: ‘If you do not believe me, then read the verse interpretation of the meaning:

Surely, Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward [Qur’an, 4:40].

[The Prophet (peace be upon him) said:] ‘So the Prophets, the angels and the believers will intercede, and the Compellor (Allah) will say, ‘There remains My intercession.’ Then He will take a handful from the Fire and bring forth some people whose bodies have been burnt and throw them into a river at the entrance to Paradise that is called the Water of Life.
They will grow on its banks, as a seed carried by a flood grows. You have seen how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. They will come out like pearls, and necklaces will be placed around their necks. Then they will enter Paradise, and the people of Paradise will say, ‘These are the people emancipated by the Most Merciful. He has admitted them into Paradise without them having done any good deeds and without them having sent forth any good (for themselves).’ Then it will be said to them, ‘You will have what you have seen and the equivalent thereof.'”

(Narrated by al-Bukhari in Kitab al-Tawheed (The Book of Unity), no. 7440)

Al-Jabbar (the Compellor)

“He is the repairer of the broken, the completer of the lacking, the one who can enforce His will without any opposition.

Hadrat Ali used to pray, Ya Jabbira kulli kasirum wa ya masahilla kulli ‘asirin—’O Jabbar (the Compellor), who puts together all that is broken and brings ease to every difficulty.’

At the same time al-Jabbar is the one who is able to enforce His will at all times and places without any opposition. This forcefulness makes submission a necessity. His forcefulness is within the destiny of all His creation. The sun cannot say, ‘I will not rise again.’ The wind cannot say, ‘I will not blow again.’ Yet the human being is given a choice. We are also given the wisdom to know what is right and what is wrong. We are given freedom yet the purpose of our creation is to know Allah, to find Allah, and to become the servant of Allah. But this is not enforced on us. Allah has left it to our wish.

We find al-Jabbar by knowing that the only place to go to repair our broken hopes, to find peace in the confusion in which we find ourselves, is to Allah. On those unhappy occasions of disobedience and revolt, if we run to take refuge in Allah’s mercy before the coming of His punishment (from which no force can save us and from which there is nowhere to hide), we will find in this moment the recollection of Allah in His capacity as the Forceful One.”

Source: Shaykh Tosun Bayrak al-Jerrahi al-Halveti, The Name & the Named: The Attributes of God, pp. 61-2


[Journey to the Lord of Power (V)]

“And if you do not stop, He will reveal the animal world to you. [The animals] will greet you and acquaint you with their harmful and beneficial qualities. Every sort of creature will acquaint you with its proclamation of majesty and praise. Pay attention to this: If you become aware of all these worlds as engaged in the same dhikr which occupies you, your perception is imagination, not real. It is your own state which is called up for you in all existent things. But when you witness in them the varieties of their own dhikr, that is sound perception. This ascent is the ascent of dissolution of the order of nature, and the state of contraction (qabd) will accompany you in these worlds.

Then after this, He reveals to you the infusion of the world of life-force into lives, and what influences this has in every being according to its predisposition, and how the expressions [of faith] are included in this infusion.

And if you do not stop with this, He reveals to you the ‘surface signs.’ You will be admonished with terrors, and many sorts of states will befall you. You will see clearly the apparatus of transformations: how the dense becomes subtle and the subtle dense. And if you do not stop with this, the light of the scattering of sparks will become visible to you, and there will be a need to veil yourself from it. Do not be afraid, and persevere in the dhikr, for if you persevere in the dhikr, disaster will not overcome you.

If you do not stop with this, He reveals to you the light of the ascendant stars and the form of the universal order. And you will see directly the adab, the proper conduct, for entering the Divine Presence and the adab for standing before the Real and the adab for leaving His presence for Creation; and the perpetual contemplation by the different aspects of the Divine Names (al-asma ‘ al-ilahiyya) ‘the Manifest’ and ‘the Hidden’; and the Perfection of which not everyone becomes aware. For all that passes away from the aspect of the Manifest comes under the aspect of the Hidden. The essence is one. Nothing has passed away.

And after this, you will know the means of receiving divine knowledge from God Most High, and how one must prepare
oneself for its reception. So know the proper conduct of receiving and giving, contraction and expansion; and how to protect the heart, which is the place of the arrival of states, from burning destruction; and that all the ways are circles. There is no straight line. This letter is too brief to deal with matters like these.

And if you do not stop with this, He reveals to you the degrees of speculative sciences, sound integral ideas, and the forms of perplexing questions which confuse understanding. He reveals the difference between supposition and knowledge, the birth of possibilities between the world of spirits and the physical world, the cause of that genesis, the infusion of the Divine Mystery into the domain of His loving concern, the cause of abandoning the world by effort or otherwise and other related matters which require long explanations.”

Source: Ibn Arabi, Journey to the Lord of Power