reality

A Quote by 'Abd al-Kader on body, colors, concern, divinity, earth, god, heart, imagination, names, perception, reality, sacred, secrets, senses, spirit, spirituality, truth, understanding, and world

Turn your face toward the sacred Mosque (Koran 2:144,149,150) Commentary: This means: "Turn the [divine] face which is particular to you. . . ." This face is the secret (sirr) through which your spirit subsists. . . . It is the source of man's being and the command [formulated in the verse] is in reality concerned with this. God . . . does not consider your exterior form but only your heart - which is the "divine face" proper to each of you, and it is this "divine face" which, in you, "contains" God even though His sky and His earth cannot contain Him. . . . He who turns (toward the sacred Mosque} with his body alone, without also turning this face, has not truly turned. . . . He who looks with his finite eye only sees finite things - bodies, colors or surfaces. He who looks with the eye of his hidden spirit sees the hidden things - spiritual beings, forms of the world of the absolute Imagination, jinns - all of which are still only created beings and therefore veils. But he who looks with his face, that is to say, his secret (sirr), sees the face which God has in each thing; for, in truth, only Allah sees Allah, only Allah knows Allah. . . . As for the "sacred Mosque" . . . , although this term applies literally to the Mosque perceived by the senses, it should be understood as designating the degree which totalizes all the divine Names, that is to say the degree of the divinity which is the "place of the prostration" - of the prostration of the heart, not of the body.

'Abd al-Kader (1807 - 1883)

Source: The Spiritual Writings of 'Abd al-Kader, 1995, Kitab al-Mawaqif, 149, pp. 105-107

Contributed by: Zaady

A Quote by 'Abd al-Kader on divinity, god, men, reality, and unity

. . . 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 (1807 - 1883)

Source: The Spiritual Writings of 'Abd al-Kader, 1995, Kitab al-Mawaqif, 215, p. 100

Contributed by: Zaady

A Quote by 'Abd al-Kader on achievement, certainty, change, death, diversity, existence, god, grace, life, peace, prophets, reality, reason, traditions, unity, and words

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: "Die before you die." The resurrection is accomplished for him who dies this voluntary death. His affairs return to God and they are but one. He has returned to God and he sees Him through Him. As the Prophet said - on him be Grace and Peace! - according to a tradition reported by Tabarani, "You will not see your Lord before being dead" and that is because, in the contemplation of this dead-resurrected one, all creatures are annihilated, and for him only one thing exists, one Reality only. Whatever will be the lot of the believers in their posthumous states is prefigured in one degree or another in this life for the initiates. The "return" of things - considered in relation to [the diversity of] their forms - to Allah and the end of their becoming, expresses only a change of cognitive status and not at all a modification of the reality. For him who dies and achieves the resurrection, the multiple is one, by reason of its essential unity; and the One is multiple, by reason of the multiplicity in Him of relations and aspects.

'Abd al-Kader (1807 - 1883)

Source: The Spiritual Writings of 'Abd al-Kader, 1995, Kitab al-Mawaqif, 221, pp. 51-52

Contributed by: Zaady

A Quote by 'Abd al-Kader on acceptance, children, conformity, greatness, health, illusions, losing, patience, possessions, purity, reality, security, soul, present, and understanding

And if you are patient - certainly that (huwa) is better (khayr) for those who are capable of being patient. (Koran 16:126) Commentary: In this verse, Allah consoles his patient servants in their trials by announcing that He Himself is the substitute and the replacement of that which they have lost and which was pleasing to their natural dispositions. In effect, being patient consists in constraining the soul to accept that which is repugnant to it. The soul experiences an aversion for everything which is not in accord with its predisposition in the present instant, even if it knows that it will be beneficial for it later on. . . . Allah has thus announced to those who patiently bear the loss of that which pleases them - health, riches, greatness, security, possessions and children - that "He" [for this is the proper sense of the pronoun huwa rendered above as "that" in conformity with the way the verse is usually understood] is better (khayr) for them than that which they have lost; for they know that "He" [who is the Name of the supreme absolutely unconditioned Essence] is their inseparable reality and their necessary refuge, and that the pleasing things that they have lost were pure illusions. . . . He who has found Allah has lost nothing, and he who has lost Allah has found nothing.

'Abd al-Kader (1807 - 1883)

Source: The Spiritual Writings of 'Abd al-Kader, 1995, Kitab al-Mawaqif, 220, pp. 45-47

Contributed by: Zaady

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