Nature of the Universe (Jabarut, Malakut, Rabbani)
Opinions SufiSufism "So, when I have perfected (it happened), and I have breathed the spirit (creation)-I into it, you submit to him by prostrating". (Surah al-Hijr: 29). If the scholars of fiqh only divides two worlds, namely the natural and supernatural Shahadah, the Sufis divide nature into various levels. Division of magnitude remains the same, only divided on the nature and the supernatural Shahadah absolute absolute. In between the two absolute nature exists between nature (Barzakh). Nature is already entered the territory Barzakh invisible realm. Only nature is divided in two. First, mudhaf supernature, supernature which is relatively closer to nature Shahadah. Ibn Arabi mitsal call of nature, while al-Ghazali hayal call of nature, which are both interpreted the imaginal world by William C. Chittik (of this nature will be discussed separately). Second, other occult nature, which is closer to the supernatural absolute, that is natural malakut, jabarut nature, to nature and natural wahidiyat actual Ahadiyat can no longer be called natural. Because, do not enter again in the category of ma God Siwa, as discussed in the article last week. Sufis are not as familiar with the supernatural in the sense of nature beyond human cognitive ability to understand or nature of unidentified (unidentifying world). Supernature by the Sufis is not something very strange. Nature is nature supernatural to those who were behind the hijab. When the veil is already open (mukasyafah), it's gone it's magic. If still there, which materialized only fixed entities (al-al-tsabitah a'yan). This too has been identified in two categories, namely wahidiyat entity that can still be identified by the names (al-asthma) and his ahadiyat that are not identified or referred to the supernatural absolute (asrar al asrar / the sacred of the sacred). In contrast to those jurists who seemed to give very broad area of natural magic, which is in addition to the entry of natural categories Shahadah, the natural world we inhabit it. The Sufis do not mendikotomikan Shahadah between nature and the supernatural. Ibn Arabi was among the Sufis who think like that. For Ibn Arabi, nature Shahadah.
Opinions SufiSufism "So, when I have perfected (it happened), and I have breathed the spirit (creation)-I into it, you submit to him by prostrating". (Surah al-Hijr: 29). If the scholars of fiqh only divides two worlds, namely the natural and supernatural Shahadah, the Sufis divide nature into various levels. Division of magnitude remains the same, only divided on the nature and the supernatural Shahadah absolute absolute. In between the two absolute nature exists between nature (Barzakh). Nature is already entered the territory Barzakh invisible realm. Only nature is divided in two. First, mudhaf supernature, supernature which is relatively closer to nature Shahadah. Ibn Arabi mitsal call of nature, while al-Ghazali hayal call of nature, which are both interpreted the imaginal world by William C. Chittik (of this nature will be discussed separately). Second, other occult nature, which is closer to the supernatural absolute, that is natural malakut, jabarut nature, to nature and natural wahidiyat actual Ahadiyat can no longer be called natural. Because, do not enter again in the category of ma God Siwa, as discussed in the article last week. Sufis are not as familiar with the supernatural in the sense of nature beyond human cognitive ability to understand or nature of unidentified (unidentifying world). Supernature by the Sufis is not something very strange. Nature is nature supernatural to those who were behind the hijab. When the veil is already open (mukasyafah), it's gone it's magic. If still there, which materialized only fixed entities (al-al-tsabitah a'yan). This too has been identified in two categories, namely wahidiyat entity that can still be identified by the names (al-asthma) and his ahadiyat that are not identified or referred to the supernatural absolute (asrar al asrar / the sacred of the sacred). In contrast to those jurists who seemed to give very broad area of natural magic, which is in addition to the entry of natural categories Shahadah, the natural world we inhabit it. The Sufis do not mendikotomikan Shahadah between nature and the supernatural. Ibn Arabi was among the Sufis who think like that. For Ibn Arabi, nature Shahadah.
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