The sciences are the seed of gnostic disclosures. And should the sciences fail to produce for one a complete result in this world on account of certain obstacles, they would inevitably bring the desired fruits in the other worlds. But the main thing is the observance of their prerequisites and conditions, some of which were discussed in the exposition of certain foregoing traditions. For the sake of the present discourse we shall confine ourselves to mentioning one tradition pertaining to their luminosity, for the perception of their luminosity also requires an inner light and a divine gravitation:.
By the means of the Holy Spirit, O Jabir, they know everything from the Throne to underneath the earth. In that spirit, there is no negligence, sleep, error, forgetfulness and other vicissitudes associated with contingency or any of the changes and deficiencies pertaining to the realm of mulk. Rather, it belongs to the world of the immaterial Unseen and the greater Jabarut. From the second tradition, one comes to know that that spirit is perfectly non-material and greater than Gabriel and Michael, who are the greatest inhabitants of the station of proximity of the Jabarut.
And it is mentioned in a tradition of the Prophet S :. In former days, this author, like a bat describing the world-illuminating sun, has described a modicum of the station of prophethood and wilayah in a separate treatise named Misbah al-hidayah. First is the one suggested by the perfect gnostic and traditionist, the marhum Fayd M. It is narrated in a tradition that there are seventy thousand veils of light and darkness for God, the Exalted; were He to remove them, the lights of Divine Beauty will burn down everything that His sight falls upon.
Although this interpretation is perhaps more appropriate than the other probable meanings, it is not indisputable. As in accordance with this interpretation, the perfection of the Messenger and the impermissibility of describing him relates not to the presence of the seven veils but to the absence of the other veils, it would have been more appropriate to mention them. Moreover, from the viewpoint of meaning, since, apparently, these veils of light and darkness that belong to God, the Exalted, pertain to creation and not to the Names and the Attributes, it entails that there is a creature nearer [to the Divine Essence] than the sacred light of the Noble Messenger S whereas it has been established that his being is the nearest veil and the first creature and there are not even any veils of Names and Attributes for that master, as has been proved in its own proper place, and the sevenfold stations and mysteries of that master are also not a veil for himself.
A second interpretation is the one proffered by the erudite traditionist, the marhum Majlisi, may God elevate his station in the realm of sanctity, which he also narrates from some others. According to this interpretation, this sentence is mentioned in the way of introduction and intended to describe the Prophet through later sentences. And that which is meant by the sevenfold veils are the seven heavens from beyond which the revelations of God reach us through the Messenger.
He has also mentioned another possible interpretation close to this one wherein the sevenfold veils are identified as the luminous veils of the Names. There is another probable interpretation of it which is much sounder and convincing and more appropriate to the occasion. It should be known that the term tafwid is used in a special sense in discussions on jabr and tafwid predestination and total human freedom. Opposed to it is jabr, which means negation of causal efficiency in relation to the various planes of existence and an outright negation of the entire system of causes and effects.
This notion is also absolutely false and contrary to firm metaphysical proofs. This is not restricted to the acts of legally responsible persons mukallafun as is generally known. Rather, the negation of jabr and tafwid in this sense is the operating sunnah of God in all the planes of being and in all the spheres of the Seen and the Unseen. However, the proof of this matter lies outside the scope of these pages. The traditions negating jabr and tajwid are to be taken to apply to these meanings of the terms.
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That was in order [that God may] know those who obey the Messenger of God S and those who disobeyed him. Eminent scholars have mentioned certain probable meanings and interpretations. One of them is that which the erudite traditionist al Majlisi M , relates from Thiqat al-Islam al-Kulayni and most of the traditionists and which he himself favors.
This delegation tafwid was to make manifest the dignity and majesty of the station of that Master near God, the Glorious. However, his determinations and choices are not without inspiration and revelation, and after that Master prescribed something, the matter was affirmed by revelation?
However, in any of the two interpretations offered by these revered scholars the scope of tafwid has not been explained as a rational principle consistent with established principles. Moreover, the distinction between this tafwid and the tafwid which is impossible remains unexplained. Rather, that which is implied by their statements-especially those of marhum Majlisi M is that it would be [affirmation of impermissible] tafwid to believe that someone other than God, the Exalted, can create, cause death, provide sustenance and give life, that one who holds such a belief is an unbeliever kafir and no rational person would doubt its being tantamount to apostasy.
However, the tafwid of the teaching and instruction of creatures and the bestowal and withholding of anfal and khums and the laying down of certain laws is considered correct and proper. This topic is one of those which have rarely been cl arif ied and hardly ever brought under a correct criterion. Mostly what they have done is to take an aspect of the matter and discuss it.
This author, too, with his inadequate capacity and ineptitude and the poverty of his equipment and means cannot enter this perplexing valley by starting from the preliminaries. However, he is compelled to make a brief allusion in the way of a metaphysical conclusion, for the disclosure of truth is unavoidable. Kitty Bishop. You're Not Crazy, You're Awakening. Edwige Bingue. Margaret Doner. Cal Garrison. Joshua David Stone.
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