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In the Name of God بسم الله

Within YOU is enfolded the entire Universe — Imam Ali (عليه السلام)

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On 12/31/2020 at 8:47 AM, 313_Waiter said:

He (سُبْحَانَهُ وَ تَعَالَى) is not actually/physically close to us:

Then where?

17 hours ago, 313_Waiter said:

I’ve talked to four different atheists (

That's all?  

Note on reaction just above; l used a "?" as a "maybe."

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2 hours ago, hasanhh said:

That's all?  

Note on reaction just above; l used a "?" as a "maybe."

I have met more but only engaged in discussions with four of them. 

 

2 hours ago, hasanhh said:

Then where?

 

 

- لى: السناني، عن الاسدي، عن النخعي، عن عمه النوفلي، عن علي بن سالم عن أبي بصير، عن أبي عبد الله الصادق عليه

السلام قال: إن الله تبارك وتعالى لا يوصف بزمان ولا مكان ولا حركة ولا انتقال ولا سكون، بل هو خالق الزمان والمكان والحركة  و السكون والانتقال، تعالى عما يقول الظالمون علواكبيرا.

Al Sinany, from Al Asady, from Al Nakhaie, from his uncle Al Nowfaly, from Ali Bin Salim, from Abu Baseer,

‘From Abu Abdullah Al-Sadiq having said: ‘Allah Blessed and Exalted can neither be described by the time, nor a place, nor movement, nor transfer, nor transition, nor sleep. But, He is the Creator of the time, and the place, and the movement, and the sleep, and the transition. Exalted is He from what the unjust ones are saying, Lofty, Great’’.

2 - شا، ج: روي أن بعض أحبار اليهود جاء إلى أبي بكر فقال له: أنت خليفة رسول الله على الامة ؟ فقال: نعم، فقال: إنا نجد في التورية أن خلفاء الانبياء أعلم اممهم، فخبرني عن الله أين هو ؟ في السماء هو أم في الارض ؟ فقال له أبو بكر: في السماء على العرش،

It is reported that one of the Jewish Rabbis came to Abu Bakr and said to him, ‘Are you the Caliph of Rasool-Allah upon the community?’ He said, ‘Yes’. He said, ‘We find in the Torah that the Caliphs of the Prophetsas are the most knowledgeable of theiras communities, so tell me about Allah, where is He? Is He in the sky or in the earth?’ Abu Bakr said to him, ‘In the sky upon the Throne’.

قال اليهودي: فأرى الارض خالية منه، فأراه على هذا القول في مكان دون مكان ! فقال له أبو بكر: هذا كلام الزنادقة، اعزب عني وإلا قتلتك، فولى الرجل متعجبا يستهزئ بالاسلام،

The Jew said, ‘But (then) I see the earth empty from Him, and I see Him, based upon this word, to be in a place besides a place!’ Abu Bakr said to him, ‘This is a speech of the atheists. Be distant from me or else I will kill you!’ So, the man turned around wondering, mocking with Al-Islam.

فاستقبله أمير المؤمنين عليه السلام فقال له: يا يهودي قد عرفت ما سألت عنه وما اجبت به وإنا نقول: إن الله عزوجل أين الاين فلا أين له، وجل من أن يحويه مكان، وهو في كل مكان بغير مماسة ولا مجاورة، يحيط علما بما فيها، ولا يخلو شئ من تدبيره تعالى، وإني مخبرك بما جاء فيكتاب منكتبكم، يصدق بما ذكرته لك فإن عرفته أتؤمن به ؟

Amir Al-Momineen faced him and said to him: ‘O Jew! I have recognised what you asked about and what you have been answered with, and we are saying that Allah Mighty and Majestic is ‘where’ of the whereness, therefore there is no ‘where’ for Him, and He is more Majestic than for a place to contain Him, and He is in every place without an adjacency nor a vicinity. He Encompasses knowledge with whatever there is in it, and there is nothing empty from the arrangement of the Exalted, and I shall inform you with whatever has come in a Book from your Books, ratifying with what I have mentioned to you. So, if you recognise it, will you believe in it?’

قال اليهودي: نعم، قال: ألستم تجدون في بعض كتبكم أن موسى بن عمران كان ذات يوم جالسا. إذ جاءه ملك من المشرق فقال له: من أين جئت ؟ قال: من عند الله عزوجل، ثم جاءه ملك من المغرب فقال له: من أين جئت ؟ قال: من عند الله عزوجل،

The Jew said, ‘Yes’. He said: ‘Aren’t you finding in one of your books that Musa Bin (son of) Imran was seated one day when an Angel came from the east, so heas said to him: ‘Where are you coming from?’ He said, ‘From the Presence of Allah Mighty and Majestic’. Then an Angel came from the west, and heas said to him: ‘Where are you coming from?’ He said, ‘From the Presence of Allah Mighty and Majestic’.

ثم جاءه ملك آخر، فقال له: من أين جئت ؟ قال: قد جئتك من السماء السابعة من عند الله عزوجل، وجاءه ملك آخر فقال: من أين جئت ؟ قال: قد جئتك من الارض السابعة السفلى من عند الله عزوجل،

Then another Angel came, and heas said to him: ‘Where are you coming from?’ He said, ‘I am coming from the seventh sky from the Presence of Allah Mighty and Majestic’. And another Angel came and heas said: ‘Where are you coming from?’ He said, ‘I have come from the seventh lowest firmament from the Presence of Allah Mighty and Majestic’.

فقال موسى عليه السلام: سبحان من لا يخلو منه مكان ولا يكون إلى مكان أقرب من مكان، فقال اليهودي: أشهد أن هذا هو الحق المبين، وأنك أحق بمقام نبيك ممن استولى عليه.

So, Musaas said: ‘Glorious is the One Who, there is no place empty from Him, nor does He happen to be closer to a place than a (another) place’. The Jew said, ‘I testify that this, it is the manifest Truth, and you are more deserving of a place of your Prophetas than the one who is ruling over it’’.232

3 - شا، ج: روى الشعبي أنه سمع أمير المؤمنين عليه السلام رجلا يقول: والذي احتجب بسبع طباق، فعلاه بالدرة، ثم قال له: يا ويلك إن الله أجل من أن يحتجب عن شئ، أو يحتجب عنه شئ سبحان الذي لا يحويه مكان، ولا يخفى عليه شئ في الارض ولا في السماء،

 

Source: Bihar al anwar, Volume 3, The Book of Tawheed Ch 14 H2

 

https://hubeali.com/books/English-Books/BiharAlAnwaar/BiharAlAnwaar_V3.pdf#page351 

 

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On 12/31/2020 at 6:09 PM, 313_Waiter said:

You tell me.

I am the Rooh (Self) which is of the nature of eternal consciousness and which is the cause of the functioning of mind eyes and other sense organs, which is changeless and one only (non dual).

The reflection of a face in the mirror has no real existence apart from the reflected face. So also, the living being,who is only the reflection of the Self or pure consciousness in the intellect has no separate existence apart from the Self. That Self is i am.

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These are excerpts from a chapter by Seyyed Hossein Nasr (from his book The Essential Seyyed Hossein Nasr), which could be relevant to this quote:

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“The great drama concerning the origin of human life and the enormous questions posed by bioengineering and related problems of bioethics all point to the truth that the religious understanding of the order of nature, as far as the human body is concerned, is now faced with a final challenge by the scientistic and secularist view…

It was this central truth of religion that was challenged in the West starting in the Renaissance, as reflected in the drawings of the physical body by Leonardo da Vinci, which already reveal an almost mechanical conception of various organs and parts… 

The idea of the body as “constant” biological reality is a recent one triggered by a clinical view that saw the patient’s body as though it were dead. The reality of the soul was cast aside, and the relation between it or the self and the body, if not totally denied, was made much less central from what one finds in traditional schools of medicine. Hence- forth the body became a concrete object as one would find in a chemistry or physics laboratory and no longer a living psycho-biological entity… 

According to the religious understanding of the body, it is, to use the language of theism, the House of God wherein resides the Spirit and in fact, as Islam states, God’s Spirit. It is therefore sacred and participates mysteriously in the Divine Presence associated with the Spirit. It is also the depository of His Wisdom revealing even on a purely phenomenal and quantitative level the incredible intelligence that makes its functioning possible. The body, in fact, has its own intelligence and speaks its own “mind,” reflecting a wisdom before which the response of any human intelligence not dulled by pseudo-knowledge or veiled by pride and the passions can only be wonder and awe at the Wisdom of the Creator. It needs a much greater leap of faith to believe that such a wonder as the body could be the result of simple chance and so-called evolutionary processes than belief in God as its creator or the Tao or Dharma as principles that in a nonpersonal way determine the laws of the cosmos and make possible the incredible workings of the body. 

The human body also corresponds to the cosmos, not only in the sense of sharing with it the same constituent elements, but in containing in miniature form the whole cosmos. It is by virtue of this correspondence between us as living bodies, soul, and spirit and the cosmos as a whole, which is also alive—having its own “soul” and dominated by the Spirit—that we are able to know the cosmos. We also occupy a special and central position in it because of our being the cosmic totality in miniature form, a replica of the Universe, so that in the deepest sense the body of the cosmos is our body. Our intimate contact with the forms of nature around us as well as attrac- tion to the beauty of the stars issues not from simple sentimentality but from an inner sympatheia, which relates us to all things, a union of essences or “inner breath,” to which Rm refers as hamdam and which joins us, in our mind and body bi-unity, to the world about us and finally to the entire cosmos. This link is, however, much greater than simply the presence of iron in our blood and in rocks. It involves the Spirit, which inbreathes our body, and the cosmos and the Divine Archetype, which our bodies reflect, the same supernal realities that are also reflected in the mineral realm but delimited according to the particular level of existence associated with that kingdom, the same holding true also for the plant and animal worlds…

The human body, seen from the point of view of traditional religions, is not the result of accidents or evolutionary changes brought about by chance. Rather, it is a divine creation reflecting certain archetypal realities through its symbolism. Man’s erect position, his gait, the separation of the head from the shoulders, the breast, the genital parts representing divine procreativity and, of course, the face all symbolize divine realities. Moreover, the male and female bodies each reflect an aspect of a whole and a divine prototype that causes each sex to view the other as a pole of “divine attraction” and find in bodily union a source of liberation, albeit momentarily, from the confines of our everyday, worldly consciousness. It is enough to understand the symbolism of the human body to comprehend its spiritual origin, why it participates in the Resurrection, and why it constitutes an integral part of our reality as beings living in time but destined for immortality. It also becomes easy to comprehend why in such religions as Christianity, Hinduism, and Buddhism the body of the God-man or avatr in human form plays such a central role not only in everyday reli- gious rites and in sacred art but also esoterically and why it is able to reflect not only cosmic but also metacosmic realities…

Finally, the rediscovery of the wisdom of the body and its assertion as authentic knowledge is the key to the reestablishment of the correct rapport with the world of nature and the rediscovery of its sacred quality. As long as we consider the body as a mere machine, it is not possible to take seriously the religious understanding of the order of nature nor to live in harmony with it. To rediscover the body as the theater of Divine Presence and manifestation of Divine Wisdom as well as an aspect of reality that is at once an intimate part of our being and a part of the natural order is to reestablish a bridge between ourselves and the world of nature beyond the merely physical and utilitarian. To rediscover the body as the abode of the Spirit, worthy of Resurrection before the Lord, and intimate companion in the soul’s journey in this world, sacred in itself and in the life which permeates it, is to rediscover at the same time the sacredness of nature. It is to reestablish our link with the plants and animals, with the streams, mountains, and the stars. It is to experience the presence of the Spirit in the physical dimension of our existence as well as in the world of nature to which we are linked both physically and spiritually, through our bodies as well as our souls and the Spirit which is reflected in both our bodies as the temples of God and the world of nature as the theater of theophanies and mirror of Divine Creativity. “

 

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On 4/11/2021 at 5:11 AM, 313_Waiter said:

for God to be truly perfect and infinite (containing all possibilities) He needs to know Himself through creation (Hadith qudsi “I was a treasure, I wanted to be known, so I created”).

but wouldn't this make God's perfection contingent on creation, and God is free of need from any creation. He is a necessary existence. 

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On 4/20/2022 at 1:02 AM, VoidVortex said:

but wouldn't this make God's perfection contingent on creation, and God is free of need from any creation. He is a necessary existence

From a Sufi perspective, if we see creation as pure non-existence, I don’t think God could ever depend on non-existence.

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i don't think sufis  believe creation is pure non-existence though. 

Allah is apparently pure existence, and some sufis believe creation has levels of existence. However creation does exist, and its not the case that it doesn't have existence, i think its erroneus for a person to claim that creation is non-existent, its a nonsensical statement. 

Point however is that I cannot see why God would rely on creation to know himself. It implies a deficiency in God, and for him to be God, the absolute perfect, he must have creation with him by this logic. Its against his self-sufficiency. 

Is this hadith qudsi even authentic? I will also say that maybe there's an explanation im not aware of, but so far im not convinced, but its important to ask whether the hadith is authentic or not.

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2 hours ago, VoidVortex said:

i don't think sufis  believe creation is pure non-existence though. 

I think what they could mean by this is the observation that God Himself is the pure existence and only He and His manifestation exist. And we are His manifestation and thus by ourselves we are nothing, thus non-existent, but in reality there is no non-existent, only Existence and His manifestation are united and exist. 

Example is that if we have knowledge, this knowledge is just manifestation of Allah (سُبْحَانَهُ وَ تَعَالَى) knowledge and in reality we don't own it but it is just an manifestation of God Knowledge. This is why we say exactly that we have 0% knowledge while Allah (سُبْحَانَهُ وَ تَعَالَى) have 100% knowledge. We only manifest it but it is not ours. This tawheed will remove all the negative side of the nafs and make it understand that only Allah (سُبْحَانَهُ وَ تَعَالَى) is Real and whatever He manifest on us is His, thus we are nothing by ourselves.

Iblis made exactly the shirk by thinking he actually have something from God by saying I'm better than Adam, when in reality both Iblis and Adam are nothing themselves but only God manifestation. The only difference between fly and Angel Gabriel (عليه السلام) is how Allah (سُبْحَانَهُ وَ تَعَالَى) have manifested His power, knowledge and his attributes more in Gabriel than fly, but the fly and Angel Gabriel themselves are absolutely nothing. If fly says I'm lesser than Gabriel, then this is shirk, assuming that fly owns something when in reality it is only a manifest of God attributes.

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1 hour ago, Abu Nur said:

I think what they could mean by this is the observation that God Himself is the pure existence and only He and His manifestation exist. And we are His manifestation and thus by ourselves we are nothing, thus non-existent, but in reality there is no non-existent, only Existence and His manifestation are united and exist. 

Example is that if we have knowledge, this knowledge is just manifestation of Allah (سُبْحَانَهُ وَ تَعَالَى) knowledge and in reality we don't own it but it is just an manifestation of God Knowledge. This is why we say exactly that we have 0% knowledge while Allah (سُبْحَانَهُ وَ تَعَالَى) have 100% knowledge. We only manifest it but it is not ours. This tawheed will remove all the negative side of the nafs and make it understand that only Allah (سُبْحَانَهُ وَ تَعَالَى) is Real and whatever He manifest on us is His, thus we are nothing by ourselves.

Iblis made exactly the shirk by thinking he actually have something from God by saying I'm better than Adam, when in reality both Iblis and Adam are nothing themselves but only God manifestation. The only difference between fly and Angel Gabriel (عليه السلام) is how Allah (سُبْحَانَهُ وَ تَعَالَى) have manifested His power, knowledge and his attributes more in Gabriel than fly, but the fly and Angel Gabriel themselves are absolutely nothing. If fly says I'm lesser than Gabriel, then this is shirk, assuming that fly owns something when in reality it is only a manifest of God attributes.

Thanks this is exactly what I meant. Only Allah (سُبْحَانَهُ وَ تَعَالَى) exists therefor there is no such thing as Him “depending” one anything. His Will is the ultimate and He Willed to be known.

 

3 hours ago, VoidVortex said:

Is this hadith qudsi even authentic? I will also say that maybe there's an explanation im not aware of, but so far im not convinced, but its important to ask whether the hadith is authentic or not.

From Chittick’s book The Sufi Path of Knowledge (about Ibn Arabi’s views.):

Quote

This saying, attributed in Sufi texts to the Prophet, is better known in the form, "I was a Hidden Treasure, so I loved to be known. Hence I created the creatures that I might be known." The scholars of Hadith consider it a forgery, as the Shaykh is well aware. However, in his view its authenticity has been proven by unveiling (kashf ), or vision of the Prophet in the imaginal world. Hence he writes that this hadith "is sound on the basis of unveiling, but not established by way of transmission (naql)" (II 399.28). On establishing the soundness of hadiths through unveiling, see the last section of Chapter 14.


I think Hossein Nasr briefly touches on the hadith here:


 

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9 hours ago, VoidVortex said:

Point however is that I cannot see why God would rely on creation to know himself. It implies a deficiency in God, and for him to be God, the absolute perfect, he must have creation with him by this logic. Its against his self-sufficiency. 

Salam certainly it's not about knowing himself through himself or his creation but on the other hand being creator without being dependant to his creation is from his attributes  of perfection .

Shia scholars have considered two type of attributes for Allah as Sifat Saboti صفات ثبوتی & Sifat Salbi صفات سلبی which Sifat Saboti صفات ثبوتی (attributes of perfection)  are likewise being creator & mercy & justice  & Knowledge, power, unity, life, will, perception, listening and seeing  but on the other hand Sifat Salbi صفات سلبی (Jalaliجلالی , Tanzihi jkcdid) (negative attributs & defection ) which certainly are not his atributes likewise Not compounding, not having a body, not dissolving, not being perceptible and not cruel which in conclusion he creats due his perfction & self-sufficiency & idependence & mercy & Knowledge.

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Meaning of Sifat Saboti صفات ثبوتی (کمال) Kamal perfection  ,  جمالی (Jamali )  &  Sifat Salbi  (Jalaliجلالی , Tanzihi jkcdid) (negative attributs & defection )صفات سلبی

https://www.islamquest.net/fa/archive/fa37785

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11 hours ago, VoidVortex said:

Is this hadith qudsi even authentic? I will also say that maybe there's an explanation im not aware of, but so far im not convinced, but its important to ask whether the hadith is authentic or not.

Salam this is a part of poem which it has been attrtibuted to Imam Ali (عليه السلام) which although  having no documentation due to it's deep content is acceptable .

دَوَاؤُکَ فِیکَ وَ مَا تَشْعُرُ
وَ دَاؤُکَ مِنْکَ وَ مَا تَنْظُرُ
وَ تَحْسَبُ [تزعم] أَنَّکَ‏ جِرْمٌ‏ صَغِیرٌ
وَ فِیکَ انْطَوَى الْعَالَمُ الْأَکْبَرُ
وَ أَنْتَ الْکِتَابُ الْمُبِینُ الَّذِی
بِأَحْرُفِهِ یَظْهَرُ الْمُضْمَر[۱]

 

Oh man, your medicine is inside you while you don't know and your pain is from you but you don't see it.
Do you think that you are a small being while a big world is hidden in you?!
O man, you are a bright book, which with it's letters  every hidden thing is revealed.

 

Yes, man with Molkمُلک is Molkمُلک, with kingdomملکوت is kingdomملکوت and with power جبروت is power جبروت [2] and this ability exists only in man who has various aspects inside him and this poem wants to express this point.

 

 

Quote

Narrative document
This poetic narrative is not mentioned in the primary sources of Shia hadiths, and it is mostly attributed to Imam Ali (عليه السلام) in the mystical and literary books of the 7th century onwards [3] and also in a book titled "Diwan Amir al-Mo'minin (AS)"this  poem has been mentioned which is said the book  has been composed in the 9th century.

certaily no document has been mentioned for these poems which these poems are also found in the recent books on the explanation of hadith. [5] However, the content of this speech is accurate and acceptable, and perhaps for this reason, many books, including many mystical books [6], have quoted these poems

Narrative content
These poems express the true truth of man and express the position and status that man can reach, and also express the rejection of man's materialistic and nihilistic conception of himself. There are several interpretations about some verses of this poem, which are briefly mentioned:
A.

و تحسب أنک جرم صغیر
و فیک انطوی العالم الأکبر

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1- In a simplistic view, human may consider himself the only owner of a material and earthly object; But this material body has a lot of miracles and divine revelations inside it. Human is the reduced version of this world, which contains all the greatness of this world from compound and simple, abstract and material [7]in other word , Human most considers this point which there is no sign and indication except that similar thing exists in human . [8]
According to this interpretation, this part of the poem can be considered synonymous with these verses of the Qur'an:

In the earth are signs for those who have conviction, (20) and in your souls [as well]. Will you not then perceive? (21) And in the sky is your provision and what you are promised.

https://tanzil.net/#trans/en.qarai/51:21

 

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2- In addition to this material and earthly body, man has a soul and has a very high power and ability to progress. There is intellect  even in the human body, and even if we make this body the scale, we should still consider the human being higher than everyone else. The sum of these causes the growth, excellence and superiority of human, and in these verses it is pointed out to human that, O man! Don't assume yourself as a material human being, you are a being with the potential ability that is placed in you, and the appropriate tools for this exaltation, grow and reach a suitable position that no one can reach.
Some have also stated the scientific background of man that originates from divine knowledge, [11] some of the soul and the general intellect in man, [12] some of science and action, [13] and some of them for the ability of man to learn the great name of Allah. Humans have been considered to include the great universe.[14]

B

Quote

b.

و أنت الکتاب المبین الذی
بأحرفه یظهر المضمر

O man, you are a bright book,

which

with it's letters  every hidden thing is revealed.

 

Calling a perfect human [15] a "book" has a history and this usage exists among divine saints. [16]
In this regard, there is also a narration attributed to Imam Ali ((عليه السلام).) and Imam Sadiq ((عليه السلام).): "The face of a human being is the greatest proof of Allah's authority over creation, and it is a book that Allah wrote with His own [power] hand and It is a physique that he built with his wisdom".[17]

http://thaqalain.ir/منظور-امام-علی-علیه-السلام-از-عبارت-شم/

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3 minutes ago, Ashvazdanghe said:

Salam this is a part of poem which it has been attrtibuted to Imam Ali (عليه السلام) which although  having no documentation due to it's deep content is acceptable .

Salam he is asking about this hadith:

کنت کنزاً مخفیاً فأحببت أن أعرف فخلقت الخلق لکی أعرف

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11 hours ago, VoidVortex said:

Point however is that I cannot see why God would rely on creation to know himself. It implies a deficiency in God, and for him to be God, the absolute perfect, he must have creation with him by this logic. Its against his self-sufficiency. 

prophet Davud/David (as):

«یا رَبّ لِماذا خَلَقْتَ الخَلْق؟ قال: کُنْتُ کَنزا مَخفّیا فَاَحبَبْتَ اَن اُعْرَف فَخَلَقْتُ الخلَقَ لاُِعرَف»

O Lord! Why did you create the creatures? Allah Almighty said: I was a hidden treasure, I wanted to be known, so I created the people so that they would know me.

According to Hadith "Kuntu Kanzan Makhfia", does Allah benefits from his creation?

Some people imagine that Allah benefits from his creations because of the hadith of "Kuntu Kanzan Makhfia"; While this hadith, firstly, has a weak source, and secondly, if some people find a treasure, the benefits of it will return to themselves. Arifs, if they know Allah, they have benefited themselves and gained a huge capital, and in this case, they do not benefit to  Allah.

Quote

Allah, the incomparable, not alike, found himself a precious treasure; but found unknown; He liked to be known; So the work of creation began1 and after a few days, the world was created.2
This was the first love that came into existence; Allah loved his nature and therefore created the world. First, the world of angels and what is above it was created, and after that, the world of matter and soil was created. This is how the world was created...; But as if the creation lacked something; It was not perfect, or even if it was, it was not a masterpiece; It's as if you don't reach your destination like this; As if that treasure had not been opened and that beauty had not appeared behind the curtain; Neither in the sky nor on the earth, no heart beats, no breeze blows from the shelter, and no promise of a meeting arrives; There was no moaning, no burning, no sighing, no glory; No whisper was heard and no ghazal (poem) was sung.
The creator of the universe did not have a caliph or a successor, no mirror could depict the beloved beauty as it should, and no clear water could show the beautiful stature of the cypress in its soul.
It's as if the most beautiful word in existence was not yet understood; No one loves anyone. There was no love, no melting, no burning, no annihilation and destruction... and how cold and soulless the creation seemed; Even the angel have no share from this elixir; He worshiped, but he did not love, but his heart did not beat, but his whispers did not touch the heart.
This deadly void had to be broken; The masterpiece of existence should have been exhibited; It should have been the crowning glory of creatures; Gem price breakers should have been offered; Yes! Life should have been breathed into this dead body...

The angel  does not know what  is love, you don't read   story  and pour a glass of wine to the soil of Adam 3
And this is how Adam was created; he was beautiful, he had a distinctive face, and his height was balanced. 4
But is this what the world was waiting for?
No, it lacked something; a puff, a breeze, a show or anything that conveys that great glory; Something that makes Allah proud of himself. The great Allah breathed his soul into this creature5 and thus  this great defect has been removed from the universe.

 

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good job! Allah bless! Allah congratulated himself and expressed his satisfaction with the creation of such a being. 7 And it was like this that the best masterpiece of existence stepped into the arena of existence.
The angels prostrated themselves to all this greatness and beauty and acknowledged the glory and splendor of this being, which represented the glory and greatness of Allah. 8
Human was created by Allah's two hands, and this is a privilege that other creatures did not benefit from, and neither before him nor after him, these "two hands" did not involve in creation together; Even the angels did not have such a gift and did not see such a success.
Yes! The unique and far-reaching gem of existence was created and a unique and amazing creature stepped into the world of existence. This creature, with all this beauty and greatness, is undoubtedly Allah's caliph; This creature is "human" and you and I are also human.
Yes! You and I are also human and carry these burdens. This puff, this breeze and this great spirit is inside you and me too, and this is what made us airy; This is why every now and then, like a caged bird, it spreads its wings and flaps its wings, and it is these flutterings that mess up our heads and systems; This is why, when the elephant of India is remembered, sometimes it riots and breaks the bonds and roars, and it is with his roar that we find a boil in our hearts; This is because the lava of the volcano flows on the surface of our lives and burns us; That puff, he remembers and that breeze thinks about its origin.
1. The creator of the universe, in a holy hadith, has expressed the philosophy of creation as follows:

کُنْتُ کَنزا مَخفّیا فَاَحبَبْتَ اَن اُعْرَف فَخَلَقْتُ الخلَقَ لاُِعرَف

I was a hidden treasure, I wanted to be known, so I created the people (creatures) so that they would know me

2. The creator of existence said seven times in his book that he created the world in six days

3.Diwan Hafiz

4. We certainly created man in the best of forms; (4) https://tanzil.net/#trans/en.qarai/95:4

5.The creator of man, in the story of the creation of man, mentions this flatulence like this "So when I have proportioned him and breathed into him of My spirit, then fall down in prostration before him.’ (29)"

https://tanzil.net/#trans/en.qarai/15:29

6.Diwan Hafiz

7.So blessed is Allah, the best of creators! (14)

https://tanzil.net/#trans/en.qarai/23:14

8.https://tanzil.net/#trans/en.qarai/15:29  

 

http://ensani.ir/fa/article/43404/آفرینش-انسان

 

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25 minutes ago, 313_Waiter said:

Salam he is asking about this hadith:

کنت کنزاً مخفیاً فأحببت أن أعرف فخلقت الخلق لکی أعرف

From the point of view of the chain of transmission, it is necessary to explain that this hadith has not been narrated in any of the first-hand narration sources of Shia, including the books of Arba'ah, in only two cases, Allameh Majlisi has narrated this tradition in Bihar al-Anwar from his father without mentioning the chain of  tradition. [1]

 

Of course, some people also consider this hadith to be a single story (Vahdi), who said that a single story does not work in ideological matters.[2]

 

As we said, we did not find the documents of this hadith, therefore the hadith is transmitted (Mursal), the last thing they said is that the hadith is not authentic.[3]

 

But in terms of its meaning, there is apparently no problem with this hadith, so that Islamic scholars, especially in the discussion of mysticism, used this hadith widely, therefore, although it is not accepted from the point of view of the chain of transmission, but due to its high meanings, a large number of Some of the scientists accepted it.

 

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Note :being hidden is not from defection but on the other hand means there has been no other being as Arif to know Allah

https://www.islamquest.net/fa/archive/fa8094

https://en.wikishia.net/view/Mursal_Hadith

https://www.islamquest.net/fa/archive/en22122

https://www.isna.ir/news/gilan-134743/قرآن-گنج-پنهان-الهی-را-برای-ما-آشکار-کرده-است

https://eview.blog.ir/post/414

https://hawzah.net/fa/Question/View/10909/انسان-در-کلام-حضرت-علی"ع"

https://www.farsnews.ir/news/13950531000003/تفسیر-حدیث-کنت-کنزاً-مخفیاً-

http://ehtejaj.com/main/هدف-خداوند-از-خلقت-چه-بوده-است؟/

http://ehtejaj.com/main/بررسی-حدیث-کنت-کنزا-مخفیا/

https://www.makarem.ir/maaref/fa/tag/index/100356/گنج-پنهان

http://ensani.ir/fa/article/43404/آفرینش-انسان

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12 hours ago, Ashvazdanghe said:

prophet Davud/David (as):

«یا رَبّ لِماذا خَلَقْتَ الخَلْق؟ قال: کُنْتُ کَنزا مَخفّیا فَاَحبَبْتَ اَن اُعْرَف فَخَلَقْتُ الخلَقَ لاُِعرَف»

O Lord! Why did you create the creatures? Allah Almighty said: I was a hidden treasure, I wanted to be known, so I created the people so that they would know me.

According to Hadith "Kuntu Kanzan Makhfia", does Allah benefits from his creation?

I rather prefer this narration that is reliable:

[1/1] اصول الكافي: عن عدة من أصحابنا منهم محمد بن يحيى العطار، عن أحمد بن محمد، عن الحسن بن محبوب، عن العلاء بن رزين، عن محمد بن مسلم، عن أبي جعفر عليه السلام قال: لما خلق الله العقل استنطقه ثم قال له: أقبل فأقبل ثم قال له: أدبر فأدبر ثم قال: وعزتي وجلالي ما خلقت خلقا هو أحب إلي منك ولا أكملتك إلا فيمن احب، أما إني إياك آمر، وإياك أنهى وإياك اعاقب، وإياك اثيب

1. [1/1] Usul al-Kafi: From a number of our companions among them Muhammad b. Yahya al-Attar from Ahmad b. Muhammad from al-Hasan b. Mahbub from al-Ala b. Razin from Muhammad b. Muslim from Abi Ja’far عليه السلام who said: When Allāh created the intellect He gave it the power to speak, then He said to it: draw near, so it drew near, then He said to it: turn back, so it turned back, then He said: by my Power and Majesty I have not created a creature more beloved to me than you, and I have not perfected you except in the one I love, as for me you do I command, and you do I prohibit, and you do I punish and you do I reward.

- This is the intellect that is free gift from Allah (سُبْحَانَهُ وَ تَعَالَى) that reside in heart, through it we are aware and consciousness of God manifestation and signs (Knowing Him ((سُبْحَانَهُ وَ تَعَالَى))). Through it we will reach the perfection and trough it we reach the love of God. 

Edited by Abu Nur
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