God’s Attributes of Glory.Part2

God’s Attributes of Glory.Part2

Hearing, sight, and feeling in this corporeal world occur by means of certain causes and means, and what we experience here is the lowest level of these functions.

•It is God Who supplies us with the necessary means for these functions and it is He Who creates these functions as well. It is He Who creates both our eyes and ears and our sight and hearing. Therefore, all the senses and organs that comprise a human body are only veils before the Di vine Power and Will and they act as screens to reflect the same; however, on account of being means, they are regarded as the performers of the acts in question. In fact, they are not the actors, but are only means and causes; it is God Who creates all human acts. Just as any sound that is emitted by God’s leave from an in animate object or animal unable to speak cannot be ascribed to any attribute or ability of that object or animal, so too the acts of human beings and the fruits that emanate from these acts belong essentially to the Creator of all things. To explain more clearly, by way of an example, God Almighty has created the attribute of knowledge in human beings and the jinn, thus preparing the ground for their relationships with the objects to be known, guiding their attribute of knowledge to its field of learning, and enabling the objects to be known to be unfolded in it.

•Comparing hearing and sight to this, we can say that the Unique and Absolute One of Unity has created the senses and organs of hearing and sight, established their relationships with the brain and other relevant systems, and entrusted these functions to the relevant mechanisms. It is because of all these facts that we say that the Truly Knowing, Hearing, and Seeing One is He, and affirm that it is He Who knows everything, has absolute power over everything, sees everything, and hears every voice or sound.

We say and affirm: “There is no one else other than the Ultimate Truth who exists by themselves, or who is their own true owner, and there is no true owner, master, or object of worship other than He both in this world and the next.”

*In fact, everything other than the All-Holy Divine Essence is, in one sense, something other than Him.

*According to the people of spiritual vision and experience, even His Attributes of Glory and All-Beautiful Names are also other than Him, although from a different perspective the Muslim theologians affirm that His Attributes are neither He nor other than Him.

Life is the most comprehensive of all the Divine Attributes of Glory.

•What is the most indispensable to Life is the (Holy) Existence; this is followed by the Attribute of Knowledge, Which has the broadest of dimensions.

•Knowledge is also important in respect of Its being the beginning of our master’s identification, upon him be the most perfect of blessings and peace. The Attributes other than Knowledge mark the beginning of the universal identifications of the other “chosen, best ones (of the creation)”—the other Messengers and Prophets.

•Each Attribute is the cause of the emergence of many people of universality as well as numerous ones of particularity. These are the ranks of the identification of beings of different ranks of life. That is, a particular Attribute manifests Itself on some people— like Prophets—in a universal form and gives them their particular character. So, in relation to this Attribute, those people reflect It universally and takes on a universal character. However, many other people reflect the same Attribute in a particular form by following those of universal character. Universality is, in one sense, of an original function and nature, while particularity is of a shadowy one. Those—like Prophets—whose rank of identification is of a universal nature are the foundations or originals in the axis or orbit where they are located, and the others, whose identifications are of a particular nature, are their projections and are regarded as existing under their feet, or following in their footsteps. One with a shadowy nature can, in one sense, reflect the characteristics of the original, but is never identical to it. The narrowness in observation, the excessive good opinion of the particulars by their followers, and their concentration on them may cause a particular or one of a shadowy nature to be confused with the universal or the original.

•Those who cannot view matters with the eyes of the Shari‘a may be deceived and regard, for example, a shadow which moves around the orbit of the Messiah as the Messiah himself.

In addition, purposeful and planned claims by the many who attribute themselves great ranks due to such confusion and deception are not few—may God preserve us from such deceptions and claims.

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