#rabbani design

[ultimatepad]

The FlyFall, Italy,

Courtesy: Sadegh Noordelan & Mohammad Hossein Rabbani Zade

[moodboardmix]

Zen Villa, Japan,

Mohammad Hossein Rabbani Zade

[burhanprompt]

Positive Prompt:

Create an image of a woman’s with a highly stylized and artistic interpretation. Her hair and clothing should flow around her in smooth, wavelike patterns, featuring a harmonious blend of cool blues, greens, and warm orange tones. The texture of the patterns should be reminiscent of layered paper cut-outs, giving a sense of depth and intricacy. She should have an ethereal beauty, with delicate features, and be adorned with vibrant orange flowers that provide a striking contrast to the cool colors. The image should capture the graceful curves of her and the elegant movement of the stylized patterns, creating a serene and mesmerizing visual experience. look at viewer

Negative Prompt:

clone head, clone faces,long head, long face, multiple faces, multiple heads, double heads, double faces, big head, long neck, ugly, tiling, poorly drawn hands, poorly drawn feet, poorly drawn face, out of frame, extra limbs, disfigured, deformed, body out of frame, blurry, bad anatomy, blurred, watermark, grainy, signature, cut off, draft, amateur, multiple, gross, weird, uneven, furnishing, decorating, decoration, furniture, text, poor, low, basic, worst, juvenile, unprofessional, failure, crayon, oil, label, thousand hands, text, word,<bad-hands-5>,<negative_hand-neg>,<bad-image-v2-39000>

Seed:

3101663415

Model:

realDreamLegacySD15_1515

Width:

1152

Height:

1408

Scheduler:

ddim

VAE:

Default

Steps:

37

CFG scale:

7.5

High Resolution Fix Enabled:

true

High Resolution Fix Strength:

0.45

High Resolution Fix Method:

ESRGAN

LoRA:

avelinechrismonica-02 - 1

LoRA:

MagicBook-V1 - 0.7

[amazingarchitecturewebsite]

Ghidorah Cabins, #ColoradoSprings, USA by Mohammad Hossein Rabbani Zade @mohammmad__hosein. Read more: Link in bio! Mohammad Hossein Rabbani Zade: As you know, our human life has many ups and downs, and humans are always trying to provide a good life for themselves and their families. One of the needs of us is to relieve our fatigue and renew our strength.so We need places to answer this and what place is better than a large cottage complex in the heart of nature with a great view can answer this need… #usa #colorado #архитектура www.amazingarchitecture.com ✔ A collection of the best contemporary architecture to inspire you. #design #architecture #amazingarchitecture #architect #arquitectura #luxury #realestate #life #cute #architettura #interiordesign #photooftheday #love #travel #construction #furniture #instagood #fashion #beautiful #archilovers #home #house ‎#amazing #picoftheday #architecturephotography ‎#معماری (at Colorado Springs, Colorado) https://www.instagram.com/p/CpB9f2Hs1Rb/?igshid=NGJjMDIxMWI=

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 184

(Ta‘ayyunat) Identifications and What Lies Before

Literally meaning coming forward, emerging and being made specific, in Sufi terminology ta‘ayyun means that the different natures or different essential characteristics inherent in the Divine Being manifest themselves with different wavelengths and ranks and infinitely expand in the All-Existent, the All- Life, and the All-Knowledge beyond all modalities of quality. In the rank of absolute Necessity, ta‘ayyun is called the First Manifestation, the All-Sacred Emergence, the Breath of Mercy, while in the rank of contingency it is known as the First Intellect, the Most Exalted Pen, the First Light, and the Truth of Muhammad or the Muhammadan Truth.

Even though there is nothing explicit in the Qur’an or the Prophetic Traditions concerning ta‘ayyun, it can be said that the statements regarding elevated, metaphysical realms such as Divine Knowledge, the Supreme Preserved Tablet of Truth, and the Manifest Record also relate to the rank of ta‘ayyun(identification) either by allusion or implication. Some Sufis such as Muhyid-Din Ibnu’l- ‘Arabi and as -Suhrawardi, as well as Mulla Jami‘, who was a great lover of God, and Ismail Haqqi Bursavi from among the Ottoman Sufi scholars and authors, have seen the things we perceive with our five senses as the manifestations of the ideal forms in the Realm of Ideal Forms or Representations.[1] They have, in turn, perceived the ideal forms or pictures as mirrors of spiritual substances, the spiritual substances as the growths of the identifications in Knowledge, the identifications in Knowledge as reflections of the archetypes (previously discussed),[2] the archetypes as the manifestations of Divine Names (to be discussed later),[3] the Divine Names as scenes or spectacles of the Divine Attributes of Glory, and the Divine Attributes of Glory as the descriptive designations of the Pure Divine Being. However, the approaches of Imam ar-Rabbani[4] and his followers are different and worthy of discussion.

The things and abstract natures which are not included in the identifications in question and which we can designate as “contingent truths” do not share this rank of identification. On account of their existence in Divine Knowledge and the places that have been assigned to them on the Supreme Preserved Tablet of Truth—these places are turned to the Divine Names in respect of the ability and the capacity that have been bestowed on them—they proceed to the different ranks of identification through the messages that emanate from the Divine Attributes of Glory and through the manifestations of Divine Names; from here they proceed to the archetypes, and then to the external existence on the workbench of the Divine Will and Power, thus continuing to be mirrors (to all abstract Divine truths).

All the faces that are turned to the Divine Names look to the All-Sacred One, Who is called by these Names, from behind veils. In this rank or step, the Name al-Bari (the All-Holy Creator) is the first “intercessor” or the first addressee of the All-Glorified’s Will. This blessed Name manifests Itself in connection with the glorious Name the All-Powerful, Whose “eye” is, in turn, fixed on the Name the All-Willing. This supreme Name is turned to the all-encompassing Name the All-Knowing. All things at all the ranks of identification, which have their existence in Divine Knowledge, are abstract pictures, meanings, or the immaterial substances in the all-encompassing design, which is the infinite arena of the manifestation of the Divine Attribute of Knowledge. Each member of creation in this design passes through different steps of identification to rise to their potential level of perfection.

Along the lines of the identification discussed above, the abstract truths that exist in the encompassing area of Divine Knowledge beyond all modalities of quality and quantity and beyond all forms of comparison, proceed in extraordinary measures toward their fully developed forms in the direction established by the Command and Will of the Lord of the worlds and in dependency upon their relative realities and first compacted identification. The All-Willing is God; therefore, Will is His Attribute and the measures belong to Him. The All-Developing is an Attribute of Glory belonging to the Lord of the worlds, and developing and unfolding originate in His being the Lord. He is the unique owner of the reality, “God does whatever He wills and decrees however He wills.” As stated in the verse, He directs all affairs (as the sole Ruler of creation), and He sets out in detail the signs and proofs of the truth(13:2), determining, directing, developing, and unfolding belong to Him exclusively.

On account of His Divine Essence, He is the All-Unique of absolute Oneness, and with respect to His Attributes, He is the One of absolute Unity. Behind all the worlds of multiplicity, in their origination and arrangement, and at all the ranks or degrees of identification, the manifestations of His Uniqueness and Unity are observable. Divine Uniqueness, which we can also designate as the Essential Uniqueness of the Divine Being, or as Absorption within Absorption, or the Truth of Truths, is the rank to which all of the Divine Attributes and Names are referred; the one favored with perfect knowledge of God who has spiritually experienced this rank is aware of nothing other than Him. As for the rank of Divine Unity, which is also called the Rank of Absorption, this is a Divine door opening onto the manifestations that extend toward multiplicity, and this is a horizon of mysteries where the compacted essences begin developing and unfolding. If we view the first of these two ranks in the name of identifications as a table of contents or a seed, I hope it would not be harmful to see the other as a book, or as a tree, or as the source of all the worlds that have come into existence.

Some have understood the first identification as the manifestation of the Divine Being in His Own Essence and have designated this identification, concerning which any Attribute or Name cannot be in question, as the All-Sacred Uniqueness. This approach marks the initial truth that there is nothing other than the Divine Being. The Prophetic Tradition, “God was and there was nothing else besides Him,”[5] expresses this truth, which points to the Divine Essence Himself. Actually, it is difficult to make any interpretation concerning the nature of identification in this rank where nothing other than the Divine Essence can be mentioned.

The appearance of the Divine Uniqueness as a manifestation on the horizon of Divine Unity beyond description or any modality of quality is the peak at which identifications begin. The transcending, imperceptible “ identification as Existence” and “ identification as Knowledge” can only be imagined as ambiguous, imperceptible natures or programs after this first or highest rank; they are beyond all modalities of quality, and any capacity of perception, and beyond all comparisons. In this second rank of identification, the spirit, archetypes, and “ideal” existences are forged to creation or external existence on the workbench of Divine Will and Power under the guardianship of the Divine Names upon which they depend and in accordance with the plans and projects that are recorded on the Supreme Preserved Tablet of Truth.

The Most Exalted Pen, dependent on the First Intellect, which is regarded as the first identification from another perspective or in the rank of contingency, is the means of the inscription of Divine commands of creation, and the “words, sentences, and paragraphs” of the Divine pattern of creation which are projected on the tablet of the essential natures are the results of its development, expansion, and elaboration. According to the approach of Bediüzzaman: “If this universe is to be viewed as a macro book, the light of our Prophet, upon him be the most perfect blessings and peace, is the ink of the Pen of the Author of that book; if the universe is considered as a tree, his light is both its seed and its most illustrious fruit. If existence is regarded as a macro living being, his light is its spirit.”[6] For this reason, with respect to creation, our Prophet is “everything” both as a seed at the beginning of contingent existence and its most illustrious fruit.

Since it would imply an attribution of temporal or accidental occurrences and changes to the Divine Essence, no identification has been accepted with respect to the Divine Essence. For it is not permissible to attribute any temporal or accidental occurrences to the Eternal Being Who has no beginning and is uncontained by time. Although everything is a manifestation of His Existence, Life, and Knowledge, neither the images in “mirrors” nor the forms on “screens” can ever be He.

As for identifications in the form of creation, they exist and subsist by following one another in dependence on their sources. We can liken this to a straight line which moves or is spun continuously and at great speed, thus appearing as a flat surface.

Some have seen the mysteries of the rank of Divinity in identifications in Knowledge and the secrets of creation in the identifications perceptible by the intellect. They have discerned the Mercy at the beginning of the identification of Divinity and emphatically expressed that the creation of the universe is based on Mercy. According to those who think thus, Mercy is essential in creation; everything comes from It and returns to It. Things such as misguidance, wrath, unbelief, and ingratitude are accidental and deviances caused by the misuse of free will.

All existent things and/or beings have passed through the spiritual, ideal, intermediary, and external stages of existence through identifications of Knowledge and as a consequence, the seed has grown into a massive tree. The first identification was, in one respect (in the rank of contingency), manifested as the truth of humanity. Prophet Adam and his progeny have formed the most important link of this process with their “bright” and “dark” aspects. The master of creation, upon him be peace and blessings, who, despite coming later in time, outstripped and excelled all others, and his believing and devoted Community have been exalted with the most perfect of statures and the distinction of being the nearest to the realization of the Divine purposes of identifications. For the master of creation is the most comprehensive and brightest mirror of Divine truths and the central point of the first, last, outward, and inward dimensions of existence, which were appointed by God’s being the First, the Last, the All-Outward, and the All-Inward.

It is possible to express these subtle points in a more understandable way as follows:

Identification has been considered within different Divine and creational frameworks. The beginning of Divine identification is God’s Attribute of Knowledge, and its end is God’s limitless words of Glory, which have different degrees. The first of the creative identifications is the spirit of Muhammad, upon him be peace and blessings, and its finality is the tree of all of humankind with all its branches including those of the Prophets and Messengers, and the garden of the entire existence. Those who have interpreted the Divine identification as the Hidden Treasure have designated it as the Most Inward of the Inward, and considered it in the context of the eyes do not comprehend Him (6:103), and the basic principle, “(Admission of one’s) incapacity to perceive Him is perception itself.”

The spirit of Muhammad, upon him be peace and blessings, is a pure substance of light free from matter and the Universal Intellect, which has perfect knowledge of the All-Glorious Creator. The Prophetic saying: “The first thing which God created is intellect,”[7] indicates this depth; some call it the Supreme or Most Superior Spirit. For in one respect, the everlasting Life of the Divine Essence first expanded in that mirror in the universe, and as declared in the hadith qudsi: “But for your spiritual existence, (which apparently consists in a single entity in respect of its relation with Divine Existence and in a body in the external realm, but which is so broad as to contain the entire universe as being the seed of the entire creation in Divine Knowledge, and which is regarded as the cause of the creation of the universe,) I would not have created the worlds,”[8] Prophet Muhammad, upon him be peace and blessings, is the purpose for the creation of the universe. Out of His Will of Glory, God Almighty bestowed on that illustrious being His mysterious key to the first door, or initial development, of the Hidden Treasure, and made Him the center on which His love is focused. Therefore, as stated in the following couplet of the respected Qudsi:

All things have come into existence from “I was a Hidden Treasure,” The ocean of love has produced waves through the breeze of His love. the mysteries of Divinity were known through Prophet Muhammad to the extent they could be known, and the expansion and unfolding of the mysteries of His Lordship were witnessed through him. God Almighty, Who knows and sees His Own Essence and observes His Essence in Himself, has also made Himself known or opened a blessed door to be known by everybody through our master’s brightest mirror. How well Süleyman Çelebi speaks:

I have made your being a mirror to My Being, I have also inscribed your Name together with Mine.

….

Turn to the world and call them to Me, So that they may come and see My Face. Both through his first identification as a seed or nucleus marking the beginning of creation and through his growth and expansion like the Touba tree of Paradise in his earthly life, Prophet Muhammad was honored with being chosen, in the words of Bediüzzaman, to be the ink in the Pen of the Author of this book of the universe, and he was distinguished with developing into a most fruitful blessed tree and being the source of dazzling and magnificent “gardens” and “orchards.” Prophet Muhammad, upon him be peace and blessings, is the basic meaning of the poem of creation, the central embroidery in the lacework of existence, and the most meaningful part or rhyme of the poetic composition of Prophethood and Messengership, reflecting its spirit and contents. The heavenly Revelation manifested through him is the most comprehensive voice of the heavens and earth; his happy Ascension, which combines the nearest and farthest points of the universe, is an untouched gift of the Garden of Divinity to him in return for his magnificent position and attainments and a reward from the All-Munificent, the All-Generous—a reward that no one else has ever been or will ever be favored with. Just as through the rays of the Revelation impressive of infinitude, Prophet Muhammad felt and experienced transcendent mysteries beyond human considerations, which eyes have never seen nor ears have ever heard, so through his blessed Ascension he observed the entire existence from beginning to end and enjoyed exceptional experiences in the name of the Divine Essence, Attributes, and Names.

His experiences were of an exceptional profundity, and making God known by others was the expression of his unparalleled appreciation; his ability to guide natures of sufficient capacity to their perfection was an incomparable success. People of perfection have been able to recognize true perfection and perfectibility through him and the peaks that seem to be insurmountable have been surmounted through him. The respected Aziz Mahmud Hudai[9]says:

All perfected ones have attained perfection through your light; Your existence is the perfect mirror of God, O God’s Messenger. This means that God’s Messenger, upon him be peace and blessings, was exceptionally favored with complete manifestations of Divine Names and Attributes of Glory.

According to the respected Imam ar-Rabbani, the first identification is that of Existence or Existential Identification, and all identifications of Names and Attributes depend on this. From another different perspective, the All-Sacred Divine Essence and Attributes seem to be of the same rank. For this reason, to arrive decisively at the conclusion that the Attributes are different or other than the Essence would not be correct. For although the Attributes are particular and indispensable to the Divine Essence, and mark the unfolding of His Perfection, neither the Attributes themselves nor their unfolding or relation with the Essence should ever be thought of in terms of the created beings and their attributes. What is appropriate in viewing this matter, which is beyond our comprehension, is being content with the relevant statement of God and His Messenger.

Since God’s eternal Knowledge relates to everything in the existing realms and the realms of non-existence within the framework of certain identifications, billions times billions of spiritual, ideal, intermediary, and corporeal forms come into being. But this would never mean that the Divine Essence and Attributes are changeable. Both the Essence and Attributes are of the unchangeable rank, and all the changes and different states and natures belong to their mirrors.

The respected Imam ( ar-Rabbani) has a different approach to the beginning of the ranks of identification. According to him, the beginning of Prophet Abraham’s identification is in one respect the first identification; its being the first rank of identification is on account of identification in regard to existence or existential identification in the non-Divine realm. At the central point of this identification is the beginning of the master of creation’s identification. In other, clearer words, the Truth of Muhammad is a comprehensive truth and is like the nucleus of the first identification. The truths of not only all other Prophets and Messengers but also the angels, upon them all be blessings and peace, are shadows of that central point or nucleus and Divine inscription. The Prophetic sayings: “The first thing which God created is my light,”[10] and “God created me out of His Own Light and believers out of my light,”[11]mark or refer to this reality.

In addition, that most supreme light among the creation is the most reliable and trustworthy means and guide of reaching the Ultimate Truth, while the other Prophets are each an extended shadow that revolve around the axis of this guide. The Truth of Ahmad (embodied by Prophet Muhammad before his external existence in the world), in one respect, and the undying Truth of Muhammad, upon him be peace and blessings to the fullness of the heavens and the earth, is a transcendent truth which stands at the intersection of Absolute Necessity and contingency, as referred to in So he was (so near that there was left only the distance between) the strings of two bows (put adjacent to each other), or even nearer (than that) (53:9). The identification of this truth is identification in Knowledge and is characterized by love. It was the reason or purpose of the existence of the universe, and the fact that it is identification in Knowledge marks the beginning of all other identifications and manifestations.

Muhyid-Din ibnu’l-‘Arabi and those who follow his way of thought have regarded the first identification, which they have viewed as the Truth of Muhammad, as the summation of Divine Attributes of Glory on the horizon of Knowledge. As mentioned before, Imam ar-Rabbani and those who think like him (whether they came before or after him) have viewed the first identification as identification with respect to Existence and stressed that its central point is the Truth of Muhammad, upon him be the most perfect blessings and peace. They have therefore argued that it is not possible to think of the creation without considering God’s all-sacred, transcendent love of Himself, and the identification that is affiliated with Existence. The Truth of Muhammad is the origin of all identifications in the non-Divine realm, or it is of central character, while all other spheres of identification around it are shadows in relation to that supreme light. All spiritual, ideal, substantial, accidental, and corporeal identifications are like lamps which receive their light or are lit from it. How well Imam Busiri[12] speaks:

All the miracles the other noble Prophets worked, Were only things that reached them from his light. He is the sun of virtues, while the others were the stars, Which shine only at night (when there is no sun). Prophet Muhammad, upon him be peace and blessings, was the ultimate purpose for the existence of the universe and the only existent being who was talked about in the realms beyond. He was the first rose which bloomed on the breast of non-existence in the non-Divine realm. He was the nightingale whose voice resonated in the garden of the universe. He was the perfect leader and the unique guide in all aspects of life, and he was the fine lace that lay over the form of creation prior to ethereal existence.

O God! Bestow blessings and peace on our master Muhammad; he was the first of the Prophets, whom You created out of Your Light; and he was the last of the pure, godly and those nearest to You, whom You created out of Your effulgence. He was confirmed by miracles and chosen for Messengership. And bestow Your blessings and peace also on his Family and Companions, who explained what he brought from You, and set forth its proofs, and publicized it.

[1] Please refer to the explanations concerning this realm in the 3rd volume of Emerald Hills of the Heart. [2] Please refer to matters discussed in connection with the spirit in the 3rd volume of Emerald Hills of the Heart. [3] The issue of archetypes was also discussed previously in the 3rd volume of Emerald Hills of the Heart.  [4] Imam Rabbani, Ahmad Faruq al-Sarhandi (d. 1624): The “reviver of the second millennium.” Born in Sarhand (India) and well-versed in Islamic sciences, he removed many corrupt elements from Sufism. He taught Shah Alamgir or Awrangzeb (d. 1707), who had a committee of scholars prepare the most comprehensive compendium of Hanafi Law. His work, The Letters are very famous and widely known throughout the Muslim World.  [5] See footnote 37.  [6] al-Mathnawi al-Nuri – Seedbed of the Light (trans.), New Jersey, 2007, p., 169. [7] ad-Daylami, al-Musnad, 1:13; Ibn Hajari’l-Asqalani, Fathu’l-Bari, 6:289. [8] ‘Alliyyu’y-Qari, al-Masnu‘, 150; al-Asraru’l-Marfu‘a, 1:385; for variant wordings of this hadith qudsi, see al-Hakim, al-Mustadrak, 2:672; al-Bayhaqi, Dalailu’n-Nubuwwa, 5:489. [9] Aziz Mahmud Hudai (1541–1648) was among the most famous saints in the 17th century Ottoman Turkey. He was a judge in Bursa for some time. Then he moved to Istanbul as a preacher and spiritual teacher. He has a Diwan containing his poems.  [10] al-Alusi, Ruhu’l-Ma‘ani, 8:71; al-‘Ajluni, Kashfu’l-Khafa’, 311–312. [11] al-‘Ajluni, ibid., 1:311. [12] Muhammad ibn Sa‘id al- Busiri (Busayri) (1212–1296) was born and mainly lived in Egypt. He studied both Islamic sciences and language and literature. He is known primarily for his Qasidatu’l-Burda (“The Eulogy of the Cloak”), which he wrote in praise of our Prophet Muhammad, upon him be peace and blessings. 

[omgellendean]

Hope you don't mind if I'll quote (some of) the thread here.

Thread by twiter user ainiladra

akka & asqalan are original canaanite (not hebrew) names for those cities preserved in the identical arabic forms

as explained here, the site of ancient eilat is under aqaba in jordan, not where palestinian umm al rashrash was located

[Tweets by Mouin Rabbani:

As with hundreds of other locations during this period Israel promptly renamed Umm al-Rashrash and called it Eilat, after the ancient city of Elath mentioned in the Bible. Elath is located beneath the present-day Jordanian resort and port city of Aqaba, located on the other side of the eponymous Gulf. Undeterred by either geography or history Yehuda Press, a member of Israel’s Committee for the Designation of Place Names, intoned that “when the real Elath [i.e. Aqaba] is finally in our hands our settlement [of Eilat] will expand and reach there”.]

jerusalem is an anglicization of that city's ancient canaanite name named for a deity (& not for "peace" as the zionist mythology goes)

[Quoted in the tweet, is the passage from the book "The ancient history of Jerusalem: from pre-history to the Roman occupation":

ويرد اسم مدينة القدس في النصوص المصرية في عهد الأسرة الثاني عشر بصيغة (أور شالم) أي (مدينة شالم) أو (نور شالم) ونجد أن اسم شالم يندس في اسمي ولدي داود (سليمان و أبشالم) و في الأسماء الأشورية (شلمانصر) و الملك المؤابي (شلمانو) وكان اسم (العزى) و (شالم) مرتبطاً بقوة بمدينة القدس... Translated from Arabic by Google The name of the city of Jerusalem appears in the Egyptian texts during the Twelfth Dynasty in the form (Ur Shalem), meaning (the city of Shalem) or (the light of Shalem). We find that the name Shalem is inserted in the names of my two sons David (Solomon and Absalem) and in the Assyrian names (Shalmaneser) and the king. The Moabite (Shalmanu) and the names (Al-Uzza) and (Shalem) were strongly linked to the city of Jerusalem... ]

the more commonly used arabic name for jerusalem, al quds, id an ancient canaanite honorific for holy sites/people

yafa (jaffa) is an ancient canaanite name too (& "tel aviv" never existed until its founding by zionists in the late 19th century & is not mentioned in the bible) btw a palestinian town beside nazareth is called yafat-ennasary (or, jaffa of nazareth)

beersheba is a biblical name, perfectly preserved in the arabic bir es-saba' (bir=well, saba'=seven) ... but most places in the naqab ("negev") lacked any hebrew names & they had to be invented

"ben gurion had ... been struck by the fact that no hebrew names existed for geographical sites in the region. the 11 june 1949 entry for his war diary reads: '... we must give hebrew names to these places - ancient names, if there are any, & if not, new ones.'"

"kiryat shmona" is not at all a biblical name ... shmona means "eight" & it is named for 8 zionist militiamen who were killed by lebanese resistance fighters in 1920 ... khalisa, the name of the palestinian village that it was built upon, means "sincere, loyal"

while palestine exploration fund writers thought the name of the palestinian village al birwa might be a preservation of an ancient beri mentioned in the talmud, the zionist colony built on its ruins was instead named ahihud (they just picked a random name from the bible)

the palestinian village of zakariya preserved the name of the prophet zechariah (revered by all people of the book) there were many palestinian villages named for biblical/quranic prophets not an excuse for zionists to steal them

[Quoted, tweets by the OP:

from nur masalha's "the bible & zionism: invented traditions, archaeology & post-colonialism in palestine-israel" "after the conquest of parts of palestine & the creation of the state of isr*el in 1948, several muslim holy places of pilgrimage that then fell into isr*eli hands were transformed into jewish sites. the list of presumed burial sites & places of pilgrimage is long: nabi rubin, nabi judah, nabi dan, nabi benjamin, & others. ('nabi' means prohpet in arabic.) the jewish pretext was misleadingly simple: the names are biblical or jewish, so jews have a right to control them, although as benvenisti emphasizes these sites 'were not a component in jewish tradition.' the jews merely took over muslim sacred geography & appropriated the 'pantheon' of muslim saints & prophets. in an ungrateful process of erasure & the creation of a 'hebrew map', sites whose sanctity was the outcome of palestinian village heritage were turned into synagogues or to other jewish uses after 1948."]

this updated note is also wrong/argumentative/irrelevant @communitynotes ... the first five cities mentioned were established/named by canaanites (the furst sentence is imply they are originally "hebrew" when they are not)

as for the idea that palestine is a roman name for judea, simply false (judea never comprised all of palestine & palestine was used by the greeks & assyrians centuries before the romans)

[Quoted, tweet by the OP:

herodotus didn't invent the name palestine ... its mentioned as a region & people in 9th century bc assyrian inscriptions ]

do you understand why establishing this history is important? do not accept erasure justified by lies ... denial of existence is genocide

[Quoted, tweet by Valerie Zink:

I thought the policy was re: present day (which is bad enough). To pretend that a country called Palestine never existed when Israel was created is something else.]

are you not embarrassed @communitynotes to be used to disseminate ahistorical propaganda? the arab presence in palestine certainly predates islam the arabic alphabet was developed by nabataean arabs in palestine's negev

also please look up the kingdom of qedar (thought by many to be the predecessors of nabateans) & who are mentioned in assyrian inscriptions as early as the 9th century bc

Posting this separately, so that people understand more the history of the Palestinian cities' names.

Link to thread (X)

Free Palestine

[abdulshaikh5253]

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Arabic calligraphy is an art form that combines precision, elegance, and spiritual significance. From the ornate scripts adorning mosque walls to the intricate designs of decorative manuscripts, Arabic calligraphy reflects the beauty and diversity of Arab culture. Arabic learning provides individuals with the opportunity to master the art of calligraphy, learning about the different styles, techniques, and historical significance of this revered art form.

Cultural Exchange Programs: A Gateway to Global Understanding

Participating in cultural exchange programs offers Arabic learners firsthand experiences to engage with Arabic-speaking communities in meaningful ways. These programs provide immersive experiences where learners can interact with locals, experience daily life, and gain insights into the cultural nuances of the Arab world. By fostering personal connections and building friendships across cultures, cultural exchange programs promote mutual respect and appreciation, laying the foundation for meaningful cross-cultural dialogue and understanding.

Online Courses: Accessible Learning Anywhere, Anytime

The rise of online Arabic learning platforms has made it easier than ever for individuals to access high-quality language instruction from anywhere in the world. Whether through interactive courses, virtual classrooms, or multimedia resources, online Arabic learning provides learners with flexible and convenient opportunities to enhance their language skills. By breaking down geographical barriers and connecting learners from diverse backgrounds, online Arabic courses create virtual communities where individuals can collaborate, share experiences, and support each other in their language-learning journey.

Immersive Experiences: Journeying into the Heart of Arab Culture

Immersive experiences, such as study abroad programs or cultural immersion trips, offer Arabic learners the opportunity to fully immerse themselves in the language and culture of the Arab world. By living and studying in Arabic-speaking countries, learners are exposed to authentic language usage, cultural practices, and societal norms, accelerating their language acquisition and deepening their understanding of Arab culture. Immersive experiences provide learners with invaluable insights and perspectives that cannot be gained through traditional classroom instruction, fostering empathy, cultural competence, and global citizenship.

Professional Growth: Unlocking Global Opportunities

Proficiency in Arabic opens doors to a wide range of professional opportunities across diverse industries and sectors. From international business and diplomacy to journalism, translation, and academia, individuals with Arabic language skills are in high demand in today's globalized world. Arabic learning equips individuals with valuable language proficiency, cultural competency, and intercultural communication skills that enhance their competitiveness in the global marketplace. By embracing Arabic learning, individuals not only expand their career prospects but also contribute to building bridges of understanding and cooperation in an increasingly interconnected and interdependent world. School that offer Arabic language programs play a crucial role in this development, providing students with the necessary tools and resources to master the language. Furthermore, school are instrumental in fostering an appreciation for cultural diversity and promoting global citizenship among students.

Conclusion

Arabic learning programme play a crucial role in facilitating the journey of lifelong learning, personal growth, and cultural enrichment. By providing structured instruction, resources, and support, these programs empower learners to embark on their Arabic learning journey with confidence and enthusiasm. Whether through traditional classroom settings, online platforms, or immersive experiences, Arabic learning programme offer diverse pathways for individuals to enhance their language skills and deepen their understanding of Arab culture. Arabic learning programme often include cultural exchange components that enable learners to engage directly with Arabic-speaking communities. Through immersive experiences such as study abroad programs or cultural exchange trips, participants have the opportunity to interact with locals, experience daily life, and gain firsthand insights into Arab culture and society. By facilitating intercultural dialogue and exchange, these programs foster mutual understanding and respect, laying the foundation for lifelong connections and friendships across cultures.

[wisdomrays]

TA'AYYUNAT (Identifications and What Lies Before): Part 1

Literally meaning coming forward, emerging and being made specific, in Sufi terminology ta‘ayyun means that the different natures or different essential characteristics inherent in the Divine Being manifest themselves with different wavelengths and ranks and infinitely expand in the All-Existent, the All- Life, and the All-Knowledge beyond all modalities of quality. In the rank of absolute Necessity, ta‘ayyun is called the First Manifestation, the All-Sacred Emergence, the Breath of Mercy, while in the rank of contingency it is known as the First Intellect, the Most Exalted Pen, the First Light, and the Truth of Muhammad or the Muhammadan Truth.

Even though there is nothing explicit in the Qur’an or the Prophetic Traditions concerning ta‘ayyun, it can be said that the statements regarding elevated, metaphysical realms such as Divine Knowledge, the Supreme Preserved Tablet of Truth, and the Manifest Record also relate to the rank of ta‘ayyun (identification) either by allusion or implication. Some Sufis such as Muhyid-Din Ibnu’l- ‘Arabi and as -Suhrawardi, as well as Mulla Jami‘, who was a great lover of God, and Ismail Haqqi Bursavi from among the Ottoman Sufi scholars and authors, have seen the things we perceive with our five senses as the manifestations of the ideal forms in the Realm of Ideal Forms or Representations. They have, in turn, perceived the ideal forms or pictures as mirrors of spiritual substances, the spiritual substances as the growths of the identifications in Knowledge, the identifications in Knowledge as reflections of the archetypes (previously discussed), the archetypes as the manifestations of Divine Names (to be discussed later), the Divine Names as scenes or spectacles of the Divine Attributes of Glory, and the Divine Attributes of Glory as the descriptive designations of the Pure Divine Being. However, the approaches of Imam ar-Rabbani and his followers are different and worthy of discussion.

The things and abstract natures which are not included in the identifications in question and which we can designate as “contingent truths” do not share this rank of identification. On account of their existence in Divine Knowledge and the places that have been assigned to them on the Supreme Preserved Tablet of Truth—these places are turned to the Divine Names in respect of the ability and the capacity that have been bestowed on them—they proceed to the different ranks of identification through the messages that emanate from the Divine Attributes of Glory and through the manifestations of Divine Names; from here they proceed to the archetypes, and then to the external existence on the workbench of the Divine Will and Power, thus continuing to be mirrors (to all abstract Divine truths).

All the faces that are turned to the Divine Names look to the All-Sacred One, Who is called by these Names, from behind veils. In this rank or step, the Name al-Bari (the All-Holy Creator) is the first “intercessor” or the first addressee of the All-Glorified’s Will. This blessed Name manifests Itself in connection with the glorious Name the All-Powerful, Whose “eye” is, in turn, fixed on the Name the All-Willing. This supreme Name is turned to the all-encompassing Name the All-Knowing. All things at all the ranks of identification, which have their existence in Divine Knowledge, are abstract pictures, meanings, or the immaterial substances in the all-encompassing design, which is the infinite arena of the manifestation of the Divine Attribute of Knowledge. Each member of creation in this design passes through different steps of identification to rise to their potential level of perfection.

Along the lines of the identification discussed above, the abstract truths that exist in the encompassing area of Divine Knowledge beyond all modalities of quality and quantity and beyond all forms of comparison, proceed in extraordinary measures toward their fully developed forms in the direction established by the Command and Will of the Lord of the worlds and in dependency upon their relative realities and first compacted identification. The All-Willing is God; therefore, Will is His Attribute and the measures belong to Him. The All-Developing is an Attribute of Glory belonging to the Lord of the worlds, and developing and unfolding originate in His being the Lord. He is the unique owner of the reality, “God does whatever He wills and decrees however He wills.” As stated in the verse, He directs all affairs (as the sole Ruler of creation), and He sets out in detail the signs and proofs of the truth (13:2), determining, directing, developing, and unfolding belong to Him exclusively.

[marwahstudios]

Sandeep Marwah Spoke About Culture at Iran Cultural House

New Delhi: Sandeep Marwah, the renowned Indian film producer, social worker, and founder of the Marwah Studios, recently spoke about the role of art and culture in bringing the world together. Marwah was speaking at a Nowruz Function on the second day of festival at Iran Cultural House in New Delhi, where he emphasized the importance of using art and culture as a means of fostering love, peace, unity, and understanding among different cultures and communities.

Marwah argued that art and culture have the power to transcend borders and language barriers, and can create a shared language of creativity and expression that can bring people from different backgrounds together. He highlighted examples of successful cross-cultural collaborations, such as the fusion of Indian and Western music, or the mixing of traditional and modern dance styles.

Marwah also stressed the need for governments and institutions to invest in cultural exchange programs, festivals, and exhibitions that bring together artists and performers from different countries and cultures. He suggested that such initiatives can promote cultural understanding, break down stereotypes, and build bridges between nations.

Marwah’s message was well-received by the attendees of the function, who praised his insights and his commitment to promoting cultural exchange and understanding. Many expressed their hope that his vision for a more connected and unified world through art and culture will inspire others to follow suit.

Earlier Dr. Mohammad Ali Rabbani Director Iran Cultural Centre & Cultural Counsellor Embassy of Iran also spoke on the subject. The event was designed by Charu Das of C D Foundation in association with ICMEI- International Chamber of Media and Entertainment Industry and supported by Asian Academy of Film and Television& Indo Iran Film and Cultural Forum.

[portraitowly]

MUHAMMAD BURHANUDDIN RABBANI

Photographer and Graphic Designer

“𝕴𝖓𝖉𝖊𝖊𝖉 𝖜𝖊 𝖇𝖊𝖑𝖔𝖓𝖌 𝖙𝖔 𝕬𝖑𝖑𝖆𝖍, 𝖆𝖓𝖉 𝖎𝖓𝖉𝖊𝖊𝖉 𝖙𝖔 𝕳𝖎𝖒 𝖜𝖊 𝖜𝖎𝖑𝖑 𝖗𝖊𝖙𝖚𝖗𝖓”

😺 I'm Photographer and Graphics Designer

😺 My Gallery

#𝐁𝐔𝐑𝐇𝐀𝐍_𝐎𝐖𝐋 #Avelinechrismonica

Please Visit :

Official Websites : https://www.burhan.web.id/ Photography : https://owlphotography.tumblr.com/ Digital Design : https://designowly.tumblr.com/ Diary : https://burhanuddinrabbani.tumblr.com/ Idle Photo : https://owlniverse.tumblr.com/ Tumblr's Homepage : https://burhanowl.tumblr.com/ Tips and Trick : https://owltrick.tumblr.com/

Youtube Channel: https://www.youtube.com/@owlmedia7338 https://www.youtube.com/@greatknightx https://www.youtube.com/@burhan2owl

Facebook: https://www.facebook.com/burhan.owl.89

Instagram: https://www.instagram.com/burhan.owl.89 https://www.instagram.com/owlniverse

Twitter: https://twitter.com/BURHAN0_0

Deviantart: https://www.deviantart.com/burhan0wl

[dorotheewirth]

Throw back Haute Couture Designer Dorothee Wirth featured in Forbes Life while at NYC Ballet Fall Gala in an purple flower haute couture gown by her own design.

[ultimatepad]

Serenity Retreat, Brazil,

Mohammad Hossein Rabbani Zade

[designowly]

ARTIST : DESY RIA FITRIA

website: https://www.burhan.web.id/ https://designowly.tumblr.com/ https://burhanuddinrabbani.tumblr.com/

tag: #burhan_owl #lisablackpink #blackpink #muhammadburhanuddinrabbani #lalisamanoban #avelinechrismonica  #design #lisa blackpink #burhan_owl #avelinechrismonica #ajengnurazizah #aveline chrismonica #burhan and lisa #Muhammad Burhanuddin Rabbani #PHOTOSHOP #VEXEL #VECTOR #ART

Aveline Chrismonica

[burhanprompt]

Positive Prompt:

a woman of victory, wings, wax figure, glowing eyes, volumetric lights, red and cyan theme, art nouveau botanicals, intricate, highly detailed, digital painting, artstation, concept art, smooth, sharp focus, cinematic, illustration, beautiful face,

Negative Prompt:

naked,clone head, clone faces,long head, long face, multiple faces, multiple heads, double heads, double faces, big head, long neck, ugly, tiling, poorly drawn hands, poorly drawn feet, poorly drawn face, out of frame, extra limbs, disfigured, deformed, body out of frame, blurry, bad anatomy, blurred, watermark, grainy, signature, cut off, draft, amateur, multiple, gross, weird, uneven, furnishing, decorating, decoration, furniture, text, poor, low, basic, worst, juvenile, unprofessional, failure, crayon, oil, label, thousand hands, text, word,<bad-hands-5>,<negative_hand-neg>,<bad-image-v2-39000>

Seed:

3121070813

Model:

realDreamLegacySD15_1515

Width:

1152

Height:

1408

Scheduler:

ddim

VAE:

Default

Steps:

37

CFG scale:

7.5

High Resolution Fix Enabled:

true

High Resolution Fix Strength:

0.45

High Resolution Fix Method:

ESRGAN

LoRA:

avelinechrismonica-02 - 1

LoRA:

MagicBook-V1 - 0.65

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 66

Ta‘ayyunat) Identifications and What Lies Before

Literally meaning coming forward, emerging and being made specific, in Sufi terminology ta‘ayyun means that the different natures or different essential characteristics inherent in the Divine Being manifest themselves with different wavelengths and ranks and infinitely expand in the All-Existent, the All- Life, and the All-Knowledge beyond all modalities of quality. In the rank of absolute Necessity, ta‘ayyun is called the First Manifestation, the All-Sacred Emergence, the Breath of Mercy, while in the rank of contingency it is known as the First Intellect, the Most Exalted Pen, the First Light, and the Truth of Muhammad or the Muhammadan Truth.

Even though there is nothing explicit in the Qur’an or the Prophetic Traditions concerning ta‘ayyun, it can be said that the statements regarding elevated, metaphysical realms such as Divine Knowledge, the Supreme Preserved Tablet of Truth, and the Manifest Record also relate to the rank of ta‘ayyun(identification) either by allusion or implication. Some Sufis such as Muhyid-Din Ibnu’l- ‘Arabi and as -Suhrawardi, as well as Mulla Jami‘, who was a great lover of God, and Ismail Haqqi Bursavi from among the Ottoman Sufi scholars and authors, have seen the things we perceive with our five senses as the manifestations of the ideal forms in the Realm of Ideal Forms or Representations.[1] They have, in turn, perceived the ideal forms or pictures as mirrors of spiritual substances, the spiritual substances as the growths of the identifications in Knowledge, the identifications in Knowledge as reflections of the archetypes (previously discussed),[2] the archetypes as the manifestations of Divine Names (to be discussed later),[3] the Divine Names as scenes or spectacles of the Divine Attributes of Glory, and the Divine Attributes of Glory as the descriptive designations of the Pure Divine Being. However, the approaches of Imam ar-Rabbani[4] and his followers are different and worthy of discussion.

The things and abstract natures which are not included in the identifications in question and which we can designate as “contingent truths” do not share this rank of identification. On account of their existence in Divine Knowledge and the places that have been assigned to them on the Supreme Preserved Tablet of Truth—these places are turned to the Divine Names in respect of the ability and the capacity that have been bestowed on them—they proceed to the different ranks of identification through the messages that emanate from the Divine Attributes of Glory and through the manifestations of Divine Names; from here they proceed to the archetypes, and then to the external existence on the workbench of the Divine Will and Power, thus continuing to be mirrors (to all abstract Divine truths).

All the faces that are turned to the Divine Names look to the All-Sacred One, Who is called by these Names, from behind veils. In this rank or step, the Name al-Bari (the All-Holy Creator) is the first “intercessor” or the first addressee of the All-Glorified’s Will. This blessed Name manifests Itself in connection with the glorious Name the All-Powerful, Whose “eye” is, in turn, fixed on the Name the All-Willing. This supreme Name is turned to the all-encompassing Name the All-Knowing. All things at all the ranks of identification, which have their existence in Divine Knowledge, are abstract pictures, meanings, or the immaterial substances in the all-encompassing design, which is the infinite arena of the manifestation of the Divine Attribute of Knowledge. Each member of creation in this design passes through different steps of identification to rise to their potential level of perfection.

Along the lines of the identification discussed above, the abstract truths that exist in the encompassing area of Divine Knowledge beyond all modalities of quality and quantity and beyond all forms of comparison, proceed in extraordinary measures toward their fully developed forms in the direction established by the Command and Will of the Lord of the worlds and in dependency upon their relative realities and first compacted identification. The All-Willing is God; therefore, Will is His Attribute and the measures belong to Him. The All-Developing is an Attribute of Glory belonging to the Lord of the worlds, and developing and unfolding originate in His being the Lord. He is the unique owner of the reality, “God does whatever He wills and decrees however He wills.” As stated in the verse, He directs all affairs (as the sole Ruler of creation), and He sets out in detail the signs and proofs of the truth(13:2), determining, directing, developing, and unfolding belong to Him exclusively.

On account of His Divine Essence, He is the All-Unique of absolute Oneness, and with respect to His Attributes, He is the One of absolute Unity. Behind all the worlds of multiplicity, in their origination and arrangement, and at all the ranks or degrees of identification, the manifestations of His Uniqueness and Unity are observable. Divine Uniqueness, which we can also designate as the Essential Uniqueness of the Divine Being, or as Absorption within Absorption, or the Truth of Truths, is the rank to which all of the Divine Attributes and Names are referred; the one favored with perfect knowledge of God who has spiritually experienced this rank is aware of nothing other than Him. As for the rank of Divine Unity, which is also called the Rank of Absorption, this is a Divine door opening onto the manifestations that extend toward multiplicity, and this is a horizon of mysteries where the compacted essences begin developing and unfolding. If we view the first of these two ranks in the name of identifications as a table of contents or a seed, I hope it would not be harmful to see the other as a book, or as a tree, or as the source of all the worlds that have come into existence.

Some have understood the first identification as the manifestation of the Divine Being in His Own Essence and have designated this identification, concerning which any Attribute or Name cannot be in question, as the All-Sacred Uniqueness. This approach marks the initial truth that there is nothing other than the Divine Being. The Prophetic Tradition, “God was and there was nothing else besides Him,”[5] expresses this truth, which points to the Divine Essence Himself. Actually, it is difficult to make any interpretation concerning the nature of identification in this rank where nothing other than the Divine Essence can be mentioned.

The appearance of the Divine Uniqueness as a manifestation on the horizon of Divine Unity beyond description or any modality of quality is the peak at which identifications begin. The transcending, imperceptible “ identification as Existence” and “ identification as Knowledge” can only be imagined as ambiguous, imperceptible natures or programs after this first or highest rank; they are beyond all modalities of quality, and any capacity of perception, and beyond all comparisons. In this second rank of identification, the spirit, archetypes, and “ideal” existences are forged to creation or external existence on the workbench of Divine Will and Power under the guardianship of the Divine Names upon which they depend and in accordance with the plans and projects that are recorded on the Supreme Preserved Tablet of Truth.

The Most Exalted Pen, dependent on the First Intellect, which is regarded as the first identification from another perspective or in the rank of contingency, is the means of the inscription of Divine commands of creation, and the “words, sentences, and paragraphs” of the Divine pattern of creation which are projected on the tablet of the essential natures are the results of its development, expansion, and elaboration. According to the approach of Bediüzzaman: “If this universe is to be viewed as a macro book, the light of our Prophet, upon him be the most perfect blessings and peace, is the ink of the Pen of the Author of that book; if the universe is considered as a tree, his light is both its seed and its most illustrious fruit. If existence is regarded as a macro living being, his light is its spirit.”[6] For this reason, with respect to creation, our Prophet is “everything” both as a seed at the beginning of contingent existence and its most illustrious fruit.

Since it would imply an attribution of temporal or accidental occurrences and changes to the Divine Essence, no identification has been accepted with respect to the Divine Essence. For it is not permissible to attribute any temporal or accidental occurrences to the Eternal Being Who has no beginning and is uncontained by time. Although everything is a manifestation of His Existence, Life, and Knowledge, neither the images in “mirrors” nor the forms on “screens” can ever be He.

As for identifications in the form of creation, they exist and subsist by following one another in dependence on their sources. We can liken this to a straight line which moves or is spun continuously and at great speed, thus appearing as a flat surface.

Some have seen the mysteries of the rank of Divinity in identifications in Knowledge and the secrets of creation in the identifications perceptible by the intellect. They have discerned the Mercy at the beginning of the identification of Divinity and emphatically expressed that the creation of the universe is based on Mercy. According to those who think thus, Mercy is essential in creation; everything comes from It and returns to It. Things such as misguidance, wrath, unbelief, and ingratitude are accidental and deviances caused by the misuse of free will.

All existent things and/or beings have passed through the spiritual, ideal, intermediary, and external stages of existence through identifications of Knowledge and as a consequence, the seed has grown into a massive tree. The first identification was, in one respect (in the rank of contingency), manifested as the truth of humanity. Prophet Adam and his progeny have formed the most important link of this process with their “bright” and “dark” aspects. The master of creation, upon him be peace and blessings, who, despite coming later in time, outstripped and excelled all others, and his believing and devoted Community have been exalted with the most perfect of statures and the distinction of being the nearest to the realization of the Divine purposes of identifications. For the master of creation is the most comprehensive and brightest mirror of Divine truths and the central point of the first, last, outward, and inward dimensions of existence, which were appointed by God’s being the First, the Last, the All-Outward, and the All-Inward.

It is possible to express these subtle points in a more understandable way as follows:

Identification has been considered within different Divine and creational frameworks. The beginning of Divine identification is God’s Attribute of Knowledge, and its end is God’s limitless words of Glory, which have different degrees. The first of the creative identifications is the spirit of Muhammad, upon him be peace and blessings, and its finality is the tree of all of humankind with all its branches including those of the Prophets and Messengers, and the garden of the entire existence. Those who have interpreted the Divine identification as the Hidden Treasure have designated it as the Most Inward of the Inward, and considered it in the context of the eyes do not comprehend Him (6:103), and the basic principle, “(Admission of one’s) incapacity to perceive Him is perception itself.”

The spirit of Muhammad, upon him be peace and blessings, is a pure substance of light free from matter and the Universal Intellect, which has perfect knowledge of the All-Glorious Creator. The Prophetic saying: “The first thing which God created is intellect,”[7] indicates this depth; some call it the Supreme or Most Superior Spirit. For in one respect, the everlasting Life of the Divine Essence first expanded in that mirror in the universe, and as declared in the hadith qudsi: “But for your spiritual existence, (which apparently consists in a single entity in respect of its relation with Divine Existence and in a body in the external realm, but which is so broad as to contain the entire universe as being the seed of the entire creation in Divine Knowledge, and which is regarded as the cause of the creation of the universe,) I would not have created the worlds,”[8] Prophet Muhammad, upon him be peace and blessings, is the purpose for the creation of the universe. Out of His Will of Glory, God Almighty bestowed on that illustrious being His mysterious key to the first door, or initial development, of the Hidden Treasure, and made Him the center on which His love is focused. Therefore, as stated in the following couplet of the respected Qudsi:

All things have come into existence from “I was a Hidden Treasure,” The ocean of love has produced waves through the breeze of His love. the mysteries of Divinity were known through Prophet Muhammad to the extent they could be known, and the expansion and unfolding of the mysteries of His Lordship were witnessed through him. God Almighty, Who knows and sees His Own Essence and observes His Essence in Himself, has also made Himself known or opened a blessed door to be known by everybody through our master’s brightest mirror. How well Süleyman Çelebi speaks:

I have made your being a mirror to My Being, I have also inscribed your Name together with Mine.

….

Turn to the world and call them to Me, So that they may come and see My Face. Both through his first identification as a seed or nucleus marking the beginning of creation and through his growth and expansion like the Touba tree of Paradise in his earthly life, Prophet Muhammad was honored with being chosen, in the words of Bediüzzaman, to be the ink in the Pen of the Author of this book of the universe, and he was distinguished with developing into a most fruitful blessed tree and being the source of dazzling and magnificent “gardens” and “orchards.” Prophet Muhammad, upon him be peace and blessings, is the basic meaning of the poem of creation, the central embroidery in the lacework of existence, and the most meaningful part or rhyme of the poetic composition of Prophethood and Messengership, reflecting its spirit and contents. The heavenly Revelation manifested through him is the most comprehensive voice of the heavens and earth; his happy Ascension, which combines the nearest and farthest points of the universe, is an untouched gift of the Garden of Divinity to him in return for his magnificent position and attainments and a reward from the All-Munificent, the All-Generous—a reward that no one else has ever been or will ever be favored with. Just as through the rays of the Revelation impressive of infinitude, Prophet Muhammad felt and experienced transcendent mysteries beyond human considerations, which eyes have never seen nor ears have ever heard, so through his blessed Ascension he observed the entire existence from beginning to end and enjoyed exceptional experiences in the name of the Divine Essence, Attributes, and Names.

His experiences were of an exceptional profundity, and making God known by others was the expression of his unparalleled appreciation; his ability to guide natures of sufficient capacity to their perfection was an incomparable success. People of perfection have been able to recognize true perfection and perfectibility through him and the peaks that seem to be insurmountable have been surmounted through him. The respected Aziz Mahmud Hudai[9]says:

All perfected ones have attained perfection through your light; Your existence is the perfect mirror of God, O God’s Messenger. This means that God’s Messenger, upon him be peace and blessings, was exceptionally favored with complete manifestations of Divine Names and Attributes of Glory.

According to the respected Imam ar-Rabbani, the first identification is that of Existence or Existential Identification, and all identifications of Names and Attributes depend on this. From another different perspective, the All-Sacred Divine Essence and Attributes seem to be of the same rank. For this reason, to arrive decisively at the conclusion that the Attributes are different or other than the Essence would not be correct. For although the Attributes are particular and indispensable to the Divine Essence, and mark the unfolding of His Perfection, neither the Attributes themselves nor their unfolding or relation with the Essence should ever be thought of in terms of the created beings and their attributes. What is appropriate in viewing this matter, which is beyond our comprehension, is being content with the relevant statement of God and His Messenger.

Since God’s eternal Knowledge relates to everything in the existing realms and the realms of non-existence within the framework of certain identifications, billions times billions of spiritual, ideal, intermediary, and corporeal forms come into being. But this would never mean that the Divine Essence and Attributes are changeable. Both the Essence and Attributes are of the unchangeable rank, and all the changes and different states and natures belong to their mirrors.

The respected Imam ( ar-Rabbani) has a different approach to the beginning of the ranks of identification. According to him, the beginning of Prophet Abraham’s identification is in one respect the first identification; its being the first rank of identification is on account of identification in regard to existence or existential identification in the non-Divine realm. At the central point of this identification is the beginning of the master of creation’s identification. In other, clearer words, the Truth of Muhammad is a comprehensive truth and is like the nucleus of the first identification. The truths of not only all other Prophets and Messengers but also the angels, upon them all be blessings and peace, are shadows of that central point or nucleus and Divine inscription. The Prophetic sayings: “The first thing which God created is my light,”[10] and “God created me out of His Own Light and believers out of my light,”[11]mark or refer to this reality.

In addition, that most supreme light among the creation is the most reliable and trustworthy means and guide of reaching the Ultimate Truth, while the other Prophets are each an extended shadow that revolve around the axis of this guide. The Truth of Ahmad (embodied by Prophet Muhammad before his external existence in the world), in one respect, and the undying Truth of Muhammad, upon him be peace and blessings to the fullness of the heavens and the earth, is a transcendent truth which stands at the intersection of Absolute Necessity and contingency, as referred to in So he was (so near that there was left only the distance between) the strings of two bows (put adjacent to each other), or even nearer (than that) (53:9). The identification of this truth is identification in Knowledge and is characterized by love. It was the reason or purpose of the existence of the universe, and the fact that it is identification in Knowledge marks the beginning of all other identifications and manifestations.

Muhyid-Din ibnu’l-‘Arabi and those who follow his way of thought have regarded the first identification, which they have viewed as the Truth of Muhammad, as the summation of Divine Attributes of Glory on the horizon of Knowledge. As mentioned before, Imam ar-Rabbani and those who think like him (whether they came before or after him) have viewed the first identification as identification with respect to Existence and stressed that its central point is the Truth of Muhammad, upon him be the most perfect blessings and peace. They have therefore argued that it is not possible to think of the creation without considering God’s all-sacred, transcendent love of Himself, and the identification that is affiliated with Existence. The Truth of Muhammad is the origin of all identifications in the non-Divine realm, or it is of central character, while all other spheres of identification around it are shadows in relation to that supreme light. All spiritual, ideal, substantial, accidental, and corporeal identifications are like lamps which receive their light or are lit from it. How well Imam Busiri[12] speaks:

All the miracles the other noble Prophets worked, Were only things that reached them from his light. He is the sun of virtues, while the others were the stars, Which shine only at night (when there is no sun). Prophet Muhammad, upon him be peace and blessings, was the ultimate purpose for the existence of the universe and the only existent being who was talked about in the realms beyond. He was the first rose which bloomed on the breast of non-existence in the non-Divine realm. He was the nightingale whose voice resonated in the garden of the universe. He was the perfect leader and the unique guide in all aspects of life, and he was the fine lace that lay over the form of creation prior to ethereal existence.

O God! Bestow blessings and peace on our master Muhammad; he was the first of the Prophets, whom You created out of Your Light; and he was the last of the pure, godly and those nearest to You, whom You created out of Your effulgence. He was confirmed by miracles and chosen for Messengership. And bestow Your blessings and peace also on his Family and Companions, who explained what he brought from You, and set forth its proofs, and publicized it.

[1] Please refer to the explanations concerning this realm in the 3rd volume of Emerald Hills of the Heart. [2] Please refer to matters discussed in connection with the spirit in the 3rd volume of Emerald Hills of the Heart. [3] The issue of archetypes was also discussed previously in the 3rd volume of Emerald Hills of the Heart. [4] Imam Rabbani, Ahmad Faruq al-Sarhandi (d. 1624): The “reviver of the second millennium.” Born in Sarhand (India) and well-versed in Islamic sciences, he removed many corrupt elements from Sufism. He taught Shah Alamgir or Awrangzeb (d. 1707), who had a committee of scholars prepare the most comprehensive compendium of Hanafi Law. His work, The Letters are very famous and widely known throughout the Muslim World. [5] See footnote 37. [6] al-Mathnawi al-Nuri – Seedbed of the Light (trans.), New Jersey, 2007, p., 169. [7] ad-Daylami, al-Musnad, 1:13; Ibn Hajari’l-Asqalani, Fathu’l-Bari, 6:289. [8] ‘Alliyyu’y-Qari, al-Masnu‘, 150; al-Asraru’l-Marfu‘a, 1:385; for variant wordings of this hadith qudsi, see al-Hakim, al-Mustadrak, 2:672; al-Bayhaqi, Dalailu’n-Nubuwwa, 5:489. [9] Aziz Mahmud Hudai (1541–1648) was among the most famous saints in the 17th century Ottoman Turkey. He was a judge in Bursa for some time. Then he moved to Istanbul as a preacher and spiritual teacher. He has a Diwan containing his poems. [10] al-Alusi, Ruhu’l-Ma‘ani, 8:71; al-‘Ajluni, Kashfu’l-Khafa’, 311–312. [11] al-‘Ajluni, ibid., 1:311. [12] Muhammad ibn Sa‘id al- Busiri (Busayri) (1212–1296) was born and mainly lived in Egypt. He studied both Islamic sciences and language and literature. He is known primarily for his Qasidatu’l-Burda (“The Eulogy of the Cloak”), which he wrote in praise of our Prophet Muhammad, upon him be peace and blessings.