HIKAM IBN ATA ILLAH ARABIC PDF

Mezijinn This aphorism does not criticize any of these two modes of living. Rather, atw acknowledges that they are two modes of the human condition, nothing more and nothing less. The truth is, we are all in good hands, and we should trust that God acts for our best interests, not against them. This is, perhaps, the life of most of us living in the modern world. Muslim ibn al-Hajjaj, and Yahya ibn Sharaf al-Nawawi.

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Kazrataxe The former happens to the beginners and the later is for the well-established and realised. His attributes point to His Entity since it is impossible for an attribute to be existent all by itself. But, each experiences the stages slightly differently.

The first is for those who are apt to learn lessons [from what they see] and the second is that experience the vision [of God] and have insight. And be absent from their coming towards you by seeing God approaching you. So, perhaps the two groups may meet on the Path, these going up and those going down. Those traveling the Path under a teacher experience these things in the reverse order. Jail I c Jljil O l y o Duties assigned to specific times can be made up for when missed but the rights of the moments of time cannot be made up for if missed.

For others, their remembrances precede their spiritual lights. Still others have no spiritual lights nor any remembrances — and we seek refuge with God from that. I llki J 0 I o 55 56 Light is the army of the heart, just as darkness is the army of the soul. How can it be conceived that something veils Him, since He is the Manifest to everything? In the grace of God and in His mercy, in that they should rejoice. Therefore, praise is to Hhikam who veiled you, not to the one who honoured and thanked you.

How can it be conceived that something veils Him since He is the one who is manifest through everything? It is better for you to keep company with an ignorant man dissatisfied with himself than to keep company with a learned man satisfied with himself. But if there were a covering to It, then that would be a limitation to Its Being: Qta know not which of them is nearer in benefit to you.

Behold what is in the heavens and the earth. How can it be conceived that something veils Him, since He is the One who is manifest in everything? Then, He makes them see His actions. Rather, the lover spends himself on his beloved. So, why would he not be shy from asking His creation for his needs. And has He conferred upon you anything but His favours?

You are a gem enclosed by the shells of created forms. His names point to His attributes. Wherever the light falls, there understanding is reached. And if you assert for yourself a high state, you are arrogant. What comparison is there between what He seeks from you and what you seek from Him? Indeed when kings enter cities, they ruin them.

Had they contemplated Him in everything, they would not have been alienated from anything. How can it be conceived that something veils Him, since He is more manifest than anything? Had His Qualities been manifested, His created beings would have disappeared. THe eye of the intellect makes you witness your nonbeing as due to His Being. Or how can it desire to enter the Presence of God while it has not yet purified itself of the stain of forgetfulness?

Otherwise, where are you that you would be close to Him. Or when was it that He became distant that created things themselves will xrabic us to Him? He has only ordered you to do this and prohibited you from doing that for your own gain.

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Ibn Ata Allah

Tubar Ibn Ata Allah This aphorism does not criticize any of these two modes of living. This humble sincerity of slavehood, hikam ibn ata allah we could say realism, enables the genuine spiritual traveller to benefit in the path from hikm his good and his evil. Desiring a world of means while God has placed you in a life without the need for means is a result of having low aspirations. The practice of this knowledge, inwardly and outwardly, with heart and limbs, is the spiritual hikwm or tariqa. Some people want money, others fame, and others seek endless power. We hikam ibn ata allah have different trajectories in our lives and have been given different opportunities.

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Moogukus Such could be the life of a full-time student, for example, or someone who has a source of funding that has granted this individual the ability to focus on other aspects of life. Meaning that a pure heart can become alpah throne of God where He manifests His beauty and Mercy for others to benefit from. This humble sincerity of slavehood, or we could say realism, enables the genuine spiritual traveller to benefit in the path from both his good and his evil. In his life we find how he took each of these conditions and made the best out of them. He alone is the One who gives, not us. This aphorism does not criticize any of these two modes of living.

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