The Dabistán, or School of manners, Volume 3 (of 3): translated from the original Persian, with notes and illustrations
Religion
The Dabistán, or School of manners, Volume 3 (of 3): translated from the original Persian, with notes and illustrations
Iran -- Religion; Religions
Some of the sagacious have stated that, in the same manner as the sun
is radiant, so the real Being manifests himself at once for in
opposition to it is _âdem_, “non-entity,” and from the superabundance
of manifestation the tongue and language (in the effort) to express
and to describe, to define and to explain, become dumb. The final
explanation of the two words, _vojud_, “existence,” and _âdem_,
“non-entity” may be, that existence is the negation of non-entity, and
non-entity the negation of existence; and the Lord of unity is the
grand origin of the multiplicity of names and attributes. The first
attribute, which emerged into manifestation by this Lord from within,
was intelligence; and in this degree all _aâyán sabitah_, “fixed
realities,”[174] were under intellectual forms, and in this degree the
Súfís give to the true highest and absolute Being the name of
“All-Wise.” The impulsion of divine wisdom to procure to his fixed
ideals the superiority over non-entity is by them entitled
_irádet_,[175] “providence,” and the name of _murid_, “he who wills,”
attached to God. As often as the divine knowledge becomes joined to
accomplishment and victory, as having given to the existence of
knowledge the superiority over contingencies, in this degree they call
this victory _kadaret_, “might;” and in this degree originated the
name of _Kadir_, “Almighty.” With respect to the seeing of God, as the
meaning of knowledge is his presence in face of the existing external
figures of contingencies, in this degree, the name of _Básír_, “the
All-Seeing,” offered itself. Likewise, the meditation upon God, by
those who, praying, recite his emblematic attributes, is the time of
propitiating; and the granting of these prayers is called _samíâ_,
“hearing:” whence proceeded the name samíâ, “hearer.” Further, the
will of God, the Highest, becoming concentrated in this state, having
joined the letter _kaf_ (k) to the letter _nún_ (n), so as to manifest
by action _kun faíkun_,[176] “Be, and it is:” this state they called
_kalám_, “the word,” and the name of _mutkalem_, “speaker,” was
produced on this account.
Public-domain text, read in full here on John Shaqi.
Reviews
Reviews
No reviews yet
Be the first to share your thoughts on this work.
Elsewhere in the archive
Join the Discussion
Join the discussion
Sign in to leave a comment or review.
Sign InorCreate an account