Archive for the 'Tawhid' Category

The Oneness, unity of Allah

The Father of Jesus

Posted by Pelgrim on 16th December 2008

Indubitaly no man is born fatherless;
Only one Jesus exists in the world.

- Shabestari

The Sufis believe that Jesus was born of Mary through the breath of the Holy Spirit, and had no physical father.
The Qoran describes the Divine animation of man as a breathing of God’s Spirit unto the human frame, using the the same expression for the generation of Jesus as for the creation of Adam, that is, by a blowing of the Divine Breath, respectively, into the womb of Mary and into the clay of Adam’s body - a breath which is none other than the Grace of the Holy Spirit.

What the Sufis understand by a reference to the concept of ‘Father’ with respect to Jesus, such as when the Gospel quotes Jesus as saying, “I go to the Father” (John 16:16), is that the saints are the spiritual children of the Divine, so that Jesus as a saint, can be regarded as just such a ’spiritual offspring’.

As Rumi puts it,

My boy,
All the saints are sons of God:
Whether here or there, present or absent,
Always aware, vigilant and awake.

Shaikh Shabestari provides a lyrical rendering of this concept in his Golshan-e raz:

First the suckling infant,
Bound to a cradle, is sustained on milk,
Then, when mature, becomes a wayfarer;
If a man, he travels with his father.

The elements of nature for you
Resemble an earthborn mother,
You, a son whose father
Is a patriarch from on high.

So Jesus proclaimed upon ascension:
“I go to my Father (Abba) above.”
You too, favorite of your father,
Set forth for your Father!

Your fellow-travelers went on;
you too pass on!
If you wish to be a bird in flight,
Leave the world’s carcass to vultures.

In his commentary on the Golshan-e ráz, Shaikh Làhiji explains the concepts of the Holy Spirit (ruh al-qodos) and the ‘Spirit of God’ (ruho’lláh), which appear in another part of Shabestari’s work, verse by verse in the following manner:

Within the inner court of holy Oneness
Lies the soul’s monastery.
Perch of the Simorgh of Subsistence.

(The commentator, Làhiji): That is to say, the inner court of sanctum of holy Oneness (wahdat) of the Divine Essence, which transcends and is hallowed from all blemish of multiplicity (katharat), is the soul’s monastery (dair-e jan), and the temple (ma’bad) of the Christians, that is to say, the community of the prophet Jesus. Hence, the holy monastery of Divine Unity is the house of worship for the soul, the human spirit (ruh-e ensani), the origin of which is the World of Supra-Formal Entities (‘alam-e tajarrod). This sanctum of Divine Oneness is the soul’s temple and the roost of the Simorgh of true Subsistence (baqa) because the wellspring and reality of Subsistence is Divine Oneness, unblemished and consecrated from all contrariness and disparity generated through mortal annihilation (fana).
By realisation of this station (maqam), Jesus was graced with life and immortality. Since pure freedom from the bondage of custom, convention, blind imitation, and habit, which Christianity (tarsa’i) exemplifies, was manifested by Jesus, the poet further comments:
From the Spirit of God sprang this attainment,
Brought forth by the Holy Spirit.

The ‘attainment’ here implied is that of dispassion, detachment and emancipation from the bondage of multiplicity and habit, all of which Christianity represents, and consequent at-one-ment with the spiritual level and monastery of the Divine Essence in its sacred Oneness. Such labour was manifested by Jesus (as the ‘Spirit of God’). No previous prophet, however graced with the virtues of perfection, ever quite attained his degree.

Nurbakhsh, Dr. Javad. Jesus in the Eyes of the Sufis.Terry Graham, et al. Trans.
London: Khaniqahi-Nimatullahi Publications, 1983.

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the fountain of life

Posted by Pelgrim on 22nd July 2007

Psalm 36, 9 For with thee is the well/fountain of life: in thy light shall we see light. 10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.

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Shema, hear Israel, The Lord our God is ONE Lord

Posted by Pelgrim on 25th June 2007

Deut. 6:4 Hear O Israel: The Lord our God is ONE (echaD), Lord.

The word shemA, hear and the word “echaD” are written in the Torah with enlarged letters on their ends. The word ED (Ayin Dalet) formed is the word WITNESS (see Joshua 22:27).
So, according to the Rabbis, the ED, (Ayin Dalet) stands as a Witness, or a Testimony in the “Shema” (Duet 6:4), to the Lord being ONE.

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God in us

Posted by Pelgrim on 10th April 2007


“If God is not in us, He never existed” - Voltaire


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Flower of peace

Posted by Pelgrim on 25th January 2007

If thou canst get but thither,
There grows the flower of peace,
The rose that cannot wither,
Thy fortress, and thy ease;

Leave then thy foolish ranges,
For none can thee secure,
But One who never changes,
Thy God, thy Life, thy Cure.
“Peace” by Henry Vaughan

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Sufism and Oneness

Posted by Pelgrim on 27th September 2006

Sufism (Arabic ta’awwuf, meaning “the state of being a Sufi”) is a mystical tradition of Islam.
There are a number of different Sufi orders that follow the teachings of particular spiritual masters, but the bond that unites all Sufis is the concept of ego annihilation (removal of the subject/object dichotomy between humankind and the divine) through various spiritual exercises and a persistent, ever-increasing longing for union with the divine. “The goal,” as Reza Aslan writes, “is to create an inseparable union between the individual and the Divine.”

A teaching comparable to the teachings of the Christian mystic St. John of the Cross.

The central doctrine of Sufism, sometimes called Wahdat-ul-Wujood or Wahdat al-Wujud or Unity of Being, is the Sufi understanding of Tawhid (the oneness of God; absolute monotheism).

TawhÄ«d is the Islamic concept of monotheism In Islam, TawhÄ«d means to assert the unity of God. The opposite of TawhÄ«d is shirk, which means “division” in Arabic, referring to idolatry. 

For Sufis, Tawhid implies that all phenomena are manifestations of a single reality, or Wujud (being), which is indeed al-Haq (Truth, God). The essence of Being/Truth/God is devoid of every form and quality, and hence unmanifest, yet it is inseparable from every form and phenomenon, either material or spiritual. It is often understood to imply that every phenomenon is an aspect of Truth and at the same time attribution of existence to it is false. The chief aim of all Sufis then is to let go of all notions of duality (and therefore of the individual self also), and realize the divine unity which is considered to be the truth.

Jalal ad-Din Muhammad Rumi, (1207-1273), one of the most famous Sufi masters and poets, has written that what humans perceive as duality is in fact a veil, masking the reality of the Oneness of existence. “All desires, preferences, affections, and loves people have for all sorts of things,” he writes, are veils. He continues: “When one passes beyond this world and sees that Sovereign (God) without these ‘veils,’ then one will realize that all those things were ‘veils’ and ‘coverings’ and that what they were seeking was in reality that One.” The veils, or rather, duality, exists for a purpose, however, Rumi contends. If God as the divine, singular essence of all existence were to be made fully manifest to us, he counsels, we would not be able to bear it and would immediately cease to exist as individuals.

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Oneness of God

Posted by Pelgrim on 22nd June 2006

KJV Zechariah 14,9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.

Hebrew Tenakh Zechariah 14:9 And the Lord shall be King over all the earth; in that day shall the Lord be One, and His name one.


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