 
The Holy Qur'an
Belief
In His Angels
“Belief in
the Angels
It is said that the word
"angel" comes from the Latin "angelus,"
which is borrowed from the Greek "angelos." In
Arabic the word is "malak" or "malaak,"
plural "malaa'ikat." The Arabic root verb "alaka,"
which means "to give a message," confirms the
angel's etymological connection to the function of Messenger
of God in the Semitic languages.
The existence of
angels is one of the pillars of belief in most religious
traditions and that is the case in Islam also. God mentions
the angels in the Holy Koran in more than ninety different
places. They also occupy prominent places in the narrations
of the Prophet Muhammad, Peace be upon him, and the many
accounts of saints and the pious men and women of the recent
past and present. The following pages are an all-too-brief
selection of some of the accounts and explanations that have
reached us from those three sources.
The Koran says
(2:285): "The Messenger believeth in that which hath
been revealed unto him from his Lord and so do the
believers. Each one believeth in God and His angels and His
scriptures and His messengers — We make no distinction
between any of His messengers — and they say: We hear, and
we obey. Grant us Thy forgiveness, our Lord. Unto Thee is
the journeying." God thus orders every person to
believe in His angels as an obligation parallel to that of
believing in Himself, His Books, and His
Messengers.”
1
"The existence of angels is a universally accepted
doctrine in different countries and different religions.
However, they are sometimes discussed under other titles,
the distinction being only one of nomenclature. Similarly,
the nature of angels is understood differently among the
followers of different religions. Islam speaks of angels as
celestial beings of a spiritual nature who have their own
entity as persons. The major role they play is the
transmission of messages from God to human beings. But they
are misunderstood by many, even within Islam, as having
human shape or some shape and form, which in fact is an
inseparable idea from that of material existence. Matter
must have shape and a well defined boundary. But spirit lies
beyond the five dimensions of man's understanding. One can
only believe in the existence of spirit if he is a religious
person; otherwise it is beyond his reach to conceive the
shape and form of spirits. Perhaps to resolve this problem
and to make it easier for man to visualise angels, they are
sometimes mentioned in religious books as appearing to holy
people in the form of human beings." 2
Kash was born at the Sentosa Clinic, Kuala Lumpur, Malaysia
on October 19, 1980, the day the new moon was sighted to
confirm Eid al-Ahda for all Muslims. This day is known as
Hari Raya Haji (Malaysian Muslim term for Eid Al-Adha.)
This day is specially remembered because of a Muslim
colleague Ahmad bin Seliddin at Tengku Abdul Rahman College,
Setapak. He informed Kash's father over the walkie-talkie
that he had received a call from the Sentosa Clinic
confirming that his wife had delivered a baby boy. This
co-worker then added these words, "You are a blessed
soul. Your son has been born on a very auspicious
day."
Kash's father thanked him repeatedly because it was his
first-born, and a son. Little did he realize that the simple
words of a humble Muslim congratulating him for a
birth on the holiest day of the Muslim calendar had set in
motion one of the earliest Sure Signs of Allah.
Two years later Kash's mother gave birth to another son,
Shahwinder in 1982.
Kash’s
mother had for years yearned for a daughter as she already
had two sons. Kash had heard her on many occasions telling
her spouse, sisters, and close friends that she would be the
happiest woman is ever blessed with a daughter. The
prediction of a Chinese fortune-teller that she would be
extremely lucky if ever a girl was born only intensified
this desire.
The family migrated to Canada in 1988.
Yet another son Arwinder resulted from her third pregnancy
in Canada.
Thus another pregnancy four years later did not
brighten hopes. There was resignation to the fact that
fate would not favor her and it would be another baby boy.
In November 1993 Kash received the Baptism of Allah (Surah
2:138 Al Baqarah) for the first time, and met the Ruh of
Allah Shri Mataji Nirmala Devi. (Subsequently he was introduced
to the messengers of God Almighty, including Prophet
Muhammad.)
One day Kash, seeing the plight and deep genuine desire of
his mother for a daughter, decided to secretly seek the help
of the Great Divine Mother without his parent’s knowledge.
He meditated and emerged through the clouds into the
mystical Kingdom of Allah within. The Primal Light
shone ever so brightly from behind the Supreme Throne of the
Ruh of Allah as She sat in Bliss and Joy.
After bowing
down and exchanging greetings he asked if Her if She could
grant his mother a daughter as she had been waiting for
years for this dream to come true. The Ruh of Allah smiled
and told him that his wish will be fulfilled.
His mother was pregnant with a fourth child.
Although Dr. Parvin had determined that she would deliver on March 23, 1994, it was hoped that it would
be on March 21, the spring equinox.
There were numerous false calls but that day passed
uneventfully. And more followed.
Just before midnight on April 2, 1994 Kash’s mother delivered
at the Lakeshore General Hospital, Montreal, Canada. It was
a baby girl! It was on Easter, the holiest day of
Christianity.
The boon of the Ruh of Allah that Kash’s mother would be
granted a daughter had come true precisely at 11:44 p.m.
(This birth falls within Easter Sunday for in 16 minutes the
clocks of North America had to be adjusted an hour ahead,
being the first Sunday of April.)
According to Abdullah Yusuf Ali the "female
womb is just an example, a type of extreme secrecy. Not even
the female herself knows what is in the womb — whether it
is a male or a female young, whether it is one or more,
whether it will be born short of the standard time or to
exceed the standard time. But the most hidden and apparently
unknowable things are clear to Allah's knowledge: there is
no mere chance: all things are regulated by Allah in just
measure and proportion." 3
The Ruh of Allah not only granted Kash his wish but also
made sure his sister would be born on a very auspicious day
and hour. Both father and son were aware at that time that
both births, one on the most holiest days of Islam and and
the other of Christianity were the preordained Sure Signs of
Allah.
But the father was utterly unprepared for what was in
store for him.
The next day on April 3, 1994 Kash as usual went to his room to meditate.
After about twenty minutes he came out of his room and told
his father that the Ruh of Allah had informed him of
something. The father was eager to know.
Kash opened his mouth to speak, "Papa, Mother said that
my sister is an angel . . . ."
The very moment he said
these words his father instantly and unconsciously gripped
the heart with his right hand and wept uncontrollably. There
was no stopping him as the colossal Truth hit him like a
mighty tidal wave.
Again and again this Truth reverberated from the
center of his heart, drenching every pore of his being with
vibrations. Wave after wave resonated back and forth as he kept holding his heart
tightly and continued crying, as if it would burst open if
he let go.
It took some time before he could regain his composure.
Then Kash explained that the Great Cosmic
Mother had also told him that his newborn sister was very
pure and innocent.
A few days later on April 10, 1994, Kash meditated and
made another mystical journey. The Divine Radiance shone ever so
brilliantly from above the Eternal Throne as the Ruh of
Allah sat in Bliss and Joy.
He bowed down to Her.
Before meditating he asked the Spirit of Allah whether it would be all right to tell the Sahaja Yogis that
Lalita was an angel. The Great Divine Mother replied:
"Sure
you should tell them. They will be glad to hear it."
Ruh
of Allah Shri Mataji Nirmala Devi
Montreal, Canada, April 10, 1994
All these mystical
revelations soon began
puzzle the father. Why was
all this happening to him? What had he done to deserve such
blessings? Why to someone who never stepped in a temple to
seek God Almighty?
There were so many questions. However, one
question urgently needed an answer. If Lalita was an angel
then who was Kash?
On April 23, 1994, Kash was told to solve
this mystery. He bowed before the photograph of the Great
Spiritual Mother, raised his Kundalini, and went into fana
(deep meditation). He was immediately transported to the
mystical heaven within.
The Everlasting Light shone ever so
brilliantly from above the Celestial Throne as the Ruh of Allah sat in Bliss and Joy. He
bowed and asked permission to pose a few questions. She
agreed.
Kash:
"Mother! Who was I in the previous life?"
"I
am glad to answer you this question."
Ruh
of Allah Shri Mataji Nirmala Devi
Montreal, Canada, April 23, 1994
Kash: "Can you answer this question please?"
"Okay. You
were an angel, and you came down to Earth to help
everybody."
Ruh of Allah Shri
Mataji Nirmala Devi
Montreal, Canada, April 23, 1994
Next morning, on April 19, 1994, Kash went to meditate again
with Shri Mataji. The divine energy of the Shekinah coursed
through the Sefirots and took him into the Pleroma, the
Bridal Chamber that ancient Hebrews knew existed within
all humans. He opened his eyes as he emerged from the
celestial clouds of the Kingdom of Heaven. The Supreme
Spirit was sitting on the majestic Throne, with the Eternal Light shining above Her.
Kash bowed and squatted before Her. He
then had a talk with Her. In the course of this conversation
the Great Spirit told him that his name in heaven was
"Shri," and that both Lalita and he were from the
same family living in heaven.
On April 23, 1994, at 17:45 hr., after been earlier revealed
his own true identity, Kash meditated and reached the
Tabernacle of God in his Sahasrara. The Eternal Light shone
from above the Eternal Throne as the Ruh of Allah sat in
Bliss and Joy.
He bowed before the
Supreme Spirit and asked Her this question: "Shri
Mataji, can I tell everybody that I am an angel and my name
is Shri?" Shri Mataji Nirmala Devi
replied:
"Of
course tell everybody your name is Shri. Then everybody will
believe in God!"
Ruh
of Allah Shri Mataji Nirmala Devi
Montreal, Canada, April 23, 1994
Then on September 8, 1994 the Ruh of
Allah sealed Her previous confirmations about Kash and his
sister Lalita with these words:
"This
is the first time in history that there are two angels in
one house."
Ruh
of Allah Shri Mataji Nirmala Devi
Montreal, Canada, September 8, 1994
“The
followers of Muhammad are extolled to revere Angels. The
Koran addresses their duties holy angels: "The
existence of Angels and their purity are absolutely required
to be believed in the Koran: and he is reckoned an infidel
who denies there are such beings, or hates any of
them." "
4
This
revelation of angels on Earth comes from the Ruh of
Allah sent to announce the Resurrection. This Sure Sign is sealed by evidence beyond human
manipulation, that is their precise birth dates on the holiest
days of Islam and Christianity. Only Allah has the power to
ensure that His angels are born on the Muslim Id-Adha
of 1990 and the Christian Easter of 1994.
This
information
about angels and their preordained births on the holiest
days of Islam and Christianity has to be disclosed because Muslims will
refuse to believe that it is possible for any human to
reveal about Prophet Muhammad, Al-Qiyamah or Allah's Ruh.
And of utmost importance these extremely sensitive issues
must be irrefutably backed by the Quran!
It was out of unrestrained joy and bliss brought by the
knowledge of their identities and the priceless boons of the
Ruh of Allah that this news was poured out. There
was just innocence in the hearts of Kash's parents for only
fools would be proud of such divine blessings. It was
thought that all humankind could share and rejoice in these
Celestial Gifts and be filled with hope and joy of
the promised Resurrection (Al-Qiyamah).
This Good News of the birth of angels and
the existence of His Kingdom was told to some Sahaja Yogis,
and there were great expectations of collective bliss. After
all it was the Great Adi Shakti Shri Mataji Nirmala Devi
Herself who had made such miracles possible and presented
irrefutable evidence to the human race that the Creator, His
Messengers and countless spiritual beings do exist in His
Kingdom.
However, that was not to be. The initial
attempts in 1994 undertaken with only a genuine desire to
advance the Truth met with adverse reaction from all, even
childhood friends. To all of them it was an outrageous
assertion and the work of evil spirits.
The strongest
opposition came from senior Sahaja Yogis who denounced
it outright. The chorus of negativity kept on swelling like
mighty tidal waves, cresting, and crashing down relentlessly
to subdue and silence the Truth.
In the end the whole family
became spiritual outcasts for daring to utter a Truth so
radical that even the most enlightened of Her devotees rejected
it. The whole family were the first heretics at the Dawn of the New Millennium,
ridiculed by each and every soul to whom the father spoke.
Kash’s mother was the most affected and
just wanted no one be told of her son’s experiences
anymore. She began to insist that whatever the Great Divine
Feminine was revealing were solely for the family to realize
and attain spiritual release. It was not to be told to
anyone else, not even the devotees of the Great Adi Shakti.
Even Kash told his father that no one was believing anything,
that they were "just
pretending to listen." He advised that it was better to just
keep quiet as no one was the least interested in knowing what he had
to tell them.
However, his father felt otherwise. Such priceless Knowledge
could never be just for his own selfish use but for the benefit
of the entire human family.
Unknown to
the family, the very Truth that Kash
witnessed was so explosive that the Qur’an prophesied
1,400 years ago it will rock the world during the
announcement of Qiyamah (surah 78:1-5 An-Naba)!
That was precisely what was happening: Even Sahaja Yogis who
knew and believed that the Resurrection was taking place refused to
believe what they were hearing. It did not matter even if revealed by the
Great Adi Shakti in their own Sahasraras, and on whom
they were meditating daily. This eruption of Truth was just
too astounding and far-fetched even for the very messengers
of Al-Qiyamah! As far as they were concerned Kash was
'possessed by evil spirits.'
But
Kash’s
father knew that he had to perform his duty even if everybody — his
parents, friends, relatives, and fellow Sahaja Yogis —
ridiculed, criticized, or ostracized him.
He
became resolute and reiterated that he would announce
all revelations, given the vast
weight of unquestionable evidence, no matter how ridiculous
others thought of his claims. It was imperative that he did
so and allow the entire human race and history to judge him,
and not a few skeptical individuals. He knew that millions were
waiting for the Golden Age where "no one is ruled or ruler, where no
promise of Heaven offers us false compensation for our
present pain, but where we tend together the earth's living,
fruitful flesh."
These Revelations, precisely for
those who rejected the authoritarian and suppressive religious institutions, would free humanity from
their suffocating custody and allow every individual to seek
their spiritual union with the Supreme Spirit within,
transforming them in the process into the new race
destined to heal all nations. These Truths had to be told no
matter what the consequences. It was a moral duty that any
conscientious human would most willingly do.
In
the end, after weeks of turmoil in the family, there was
a compromise. The father agreed to maintain silence and let
things take their course, as required by his spouse,
provided he be allowed to question Kash in detail and record
all of his mystical experiences. He would then wait for the
appropriate time to release them for the benefit of others.
On
April 2, 1995, at 11:20 a.m. Kash was told to obtain
permission from the Great Universal Mother to reveal the
Truth. He meditated and emerged through the clouds into the
Land of Eternal Life. The Primal Light shone ever so
brightly from above
as the Holy Spirit of God sat in Bliss
and Joy.
After bowing down and exchanging greetings, he
asked if She would
grant permission. She gave Her blessings with a reminder
that this intuitive Knowledge was especially for Her
devotees.
It
was at this point that the actual compilation of his
spiritual journeys began in earnest. Kash was questioned
practically every day, sometimes repeatedly, to clarify and
confirm what he saw, heard, thought, spoke, smelled,
touched, and tasted. Often questions were asked suddenly
when he least expected just to get him off-guard to confirm
consistency. All answers came with a calm and nonchalant
attitude, without contradiction.
However,
the sustained negativity and adverse reactions from almost all quarters regarding the
experiences of Kash experiences began to take its toll.
After
a few months of writing notes his father began deleting evidence
of Kash and Lalita's spiritual identities. To officially
reveal to the Sahaja Yogis that they were indeed angels
would only make matters worse. This assertion would be
regarded as blatant self-advertisement, a shameless bid for
grandiose fame. It would be better for everyone if such a
preposterous claim be withdrawn. Kash's spiritual abilities
could be ascribed to him being just a jivanmukti, a
liberated soul. Lalita could be briefly mentioned as the
fulfillment of the Adi Shakti's promise to Kash that his
wish for a sister would come true.
But
that was not to be as almost immediately the Ruh of Allah
intervened to stop Kash's father from deleting the
revelations of their identities.
1. Shaykh Mumammad Hisham Kabbani,
Angels
Unveiled: A Sufi Perspective
2. Hazrat Mirza Tahir Ahmad, www.alislam.org
3. Abdullah Yusuf Ali, The Holy Qur'an, Amana Corporation, 1989, p.
589.
4. Janice
T. Connel, Angel Power
Continue:
His
Spirit And His Angels (Al Qadr)
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CONTENTS OF AL QADR:
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Eid Al-Idha Of 1994
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Eid Al-Idha Of 1995
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Meraj
Of Prophet Muhammad
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Belief
In His Angels
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His
Spirit And His Angels (Al Qadr)
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PROMULGATION AND
EXPLANATION OF SURAH AL-QIYAMAH:
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Al-Qiyamah (The Resurrection): Ayat 1-2
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Al-Qiyamah
(The Resurrection): Ayat 3-4
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Al-Qiyamah
(The Resurrection): Ayat 5-6
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Al-Qiyamah (The Resurrection): Ayat 7-10
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Al-Qiyamah (The Resurrection): Ayat 11-13
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Al-Qiyamah (The Resurrection): Ayat 14-15
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Al-Qiyamah (The Resurrection): Ayat 16-19
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Al-Qiyamah (The Resurrection): Ayat 20-21
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Al-Qiyamah (The Resurrection): Ayat 22-25
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Al-Qiyamah (The Resurrection): Ayat 26-30
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Al-Qiyamah (The Resurrection): Ayat 31-35
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Al-Qiyamah (The Resurrection): Ayat 36-40
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COLLECTION, PROMULGATION AND
EXPLANATION OF SURAHS UPHOLDING ALLAH'S (SWT) SIGNS
OF AL-QIYAMAH:
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Winds Of Qiyamah Are Blowing (Fatir)
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Your Hands Will Speak (Fussilat)
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Angels Sent Have Arrived (Al Mursalat)
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Regions Within Revealed (Fussilat)
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Sun And Moon Joined Together (Al-Qiyamah)
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Allah's Iron Has Been Delivered (Al Hadid)
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Revelation Of Light Completed (Al Saf)
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Mighty Blast On Earth Announced (Qaf)
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Mighty Blast In Sky Has Occurred (Qaf)
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Children Of Israel Gathered (Al Isra')
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Hidden Imam Mahdi Has Emerged (Qaf)
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Kitab Al Munir Identified (Al Hajj)
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Ruh Of Allah Explained In Detail (Al Isra)
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Baptism Of Allah (Al Baqarah)
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Allah Will Not Address Them (Al Baqarah)
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The Dealers In Fraud (Al Mutaffun)
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The Day You Were Not Aware (Al Rum)
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What Will Explain To Thee? (Al Infitar)
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My Messengers Must Prevail (Al Mujadidah)
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Night Of Power And Fate (Al Qadr)
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Day Of Noise and Clamour (Al Qariah)
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The Night Visitant (Al Tariq)
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Second Coming (Al Zukhruf)
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Caller From Within (Qaf)
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Blasts Of Truth (Qaf)
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Fear My Warning (Qaf)
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Deliver Warning (Al Muddaththir)
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Conclusion
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TRANSLATIONS OF THE
HOLY QUR'AN:
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The Holy Qur'an (Abdullah Yusuf Ali)
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Ruh OF ALLAH (THE IMAM
MAHDI):
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Proof Of Divinity 1
(click to enlarge)
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Proof Of Divinity 2
(click to enlarge)
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Shri Adi Shakti: The Kingdom Of God
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EDITOR'S CHOICE: QUOTES AND REFERENCES
Satanic lies about Night of Power (Al Qadr) 1
Satanic lies about Night of Power (Al Qadr) 2
Satanic lies about Night of Power (Al Qadr) 3
Satanic lies about Night of Power (Al Qadr) 4 |
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“Sufism, a relevant stream of Islamic mysticism, aims at recovering the original
spirit of Muhammad's teaching, blaming externals and a mere homage to religious
dogmas in order to attain another dimension, which is specifically inner. "The
Chant of the Dervish" (Parables of Sufi wisdom) is a collection of the most
significant stories from the work of Jalaluddin Rumi's, a great poet and one of
the most relevant Sufi masters as well. He hopes for a world without books or
tutors, where man can attain the truth simply, by seeing inside himself. Rumi's
ideal man is perfect and does not need to look for anything outside: this is the
kind of awareness he must develop; if he manages to do it, he will understand
that he includes the most authentic core of all religious teachings inside
himself. In fact, God is not to be found on the Cross, nor in a Hindu temple,
nor in a mosque, but only in our own heart, as it is obvious to he who knows how
its abysses can be fathomed. We cannot look for Him elsewhere. . . .
Sufism is a very special kind of mysticism, which does not address itself to he
who lives outside the world, but, on the contrary, to he who lives in the world
and is continuously engaged in daily life matters. Be it an appendix of Islam,
or even something prior to Muhammad's teaching, Sufism allows man to reach
eternity and to realize himself. ”
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Sufism and Islam, leonardoarena.tripod.com
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“Mystical
relationship between man and the sacred
Nature of the
relationship
Identification
of man with the divine, according to many the heart of
mysticism, raises problems from other points of view as
well. Pantheism, which asserts that all is God (or Nature),
and God (or Nature) is all, is looked upon as a false
doctrine in many religions. To John Calvin's leading
question — "The Devil also must be God,
substantially?" — the unsuspecting Spanish theologian
and physician Michael Servetus had answered smilingly:
"Do you doubt it?" The opinion cost him his life.
The Hindus' Upanisads, however, insist on this identity in
passage after passage. Closely looked at, this may not be
simple pantheism but an identity in difference, a paradox
present in even Vedanta (a Hindu monistic system). Islam has
been fiercely critical of these claims of oneness and the
medieval mystic al-Hallaj had to pay with his life (922) for
making the unorthodox announcement of his identity with the
divine: "Ana al-haqq" ("I am the
Truth"). He was not the only one to speak in this
manner. The more moderate Mahmud Shabestari had reported an
experience (c. 1320): (See Shabestari, Sa'd od-Din Mahmud.):
In God there is
no duality. In that presence "I" and
"we" and "you" do not exist.
"I" and "you" and "we" and
"He" become one. Since in the unity there is no
distinction, the Quest and the Way and the Seeker become
one. . . .
The approaches
to the divine or sacred are various rather than uniform.
Moving through physical, intellectual, devotional, and
symbolic rituals and disciplines, it moves toward the
ultimate goal: the annihilation of the self, unio mystica
("mystical union") in Western Christianity, moksa
("salvation") in Hinduism, Nirvana (the State of
Bliss) in Buddhism, and fana' ("the snuffing out of
self") in Islam. Though the words differ, the
experiences are perhaps allied, if not the same. In a Sufi
(Islamic mystical) poem the divine voice speaks exultantly:
Annihilate
yourself gloriously and joyously in Me, and in Me you shall
find yourself;
So long as you
do not realize your nothingness, you will never reach the
heights of immortality.”
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Britannica
Online
(1994-1998 Encyclopædia Britannica, Inc.)
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“God
created in the faiths:
The basic premise here is that God reveals himself
differently within different religious traditions.
Typically an individual will affirm the God who is
revealed within his religion, but will reject God as
He appears in other religions. According to Ibn ‘Arabi,
this denial of the God found in external religions
reflects a less advanced level of spiritual
development. Ibn ‘Arabi maintains that after fana
an individual becomes capable of recognizing God's
self-revelation in all religions.
(fana: This has a number of different meanings,
but within the passages quoted here it most often
means "ego death.")”
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“"That
divine Message is summed up in the gospel of Divine Unity,
on which the greatest emphasis is laid: "verily, verily
your God is One." It is a fact intimately connected
with our own life and destiny. . . . There is complete
harmony and unity in heaven and you have to put yourselves
into unison with it — by discipline in ranks, by unity of
plan and purpose in repelling evil, and by concerted action
in promoting the Kingdom of God. Here is the mystery of the
manifold variety of creation pointing to the absolute Unity
of the Creator.”
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Abdullah Yusuf Ali,
The Holy Qur’an
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“"Mystical
theology, both in the East and in the West, has
sometimes been divided over the issue whether the
union with the divine is the result of one's unaided
effort or supernatural grace.
The approaches to the divine or sacred are various
rather than uniform. Moving through physical,
intellectual, devotional, and symbolic rituals and
disciplines, it moves toward the ultimate goal: the
annihilation of the self, unio mystica ("mystical
union") in Western Christianity, moksa
("salvation") in Hinduism, Nirvana (the
State of Bliss) in Buddhism, and fana ("the
snuffing out of self") in Islam. Though the words
differ, the experiences are perhaps allied, if not the
same. In a Sufi (Islamic mystical) poem the divine
voice speaks exultantly:
Annihilate yourself gloriously and joyously in Me, and
in Me you shall find yourself; So long as you do not
realize your nothingness, you will never reach the
heights of immortality.”
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Britannica
Online
(1994-1998 Encyclopædia Britannica, Inc.)
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“God
created in the faiths:
The basic premise here is that God reveals himself
differently within different religious traditions.
Typically an individual will affirm the God who is
revealed within his religion, but will reject God as
He appears in other religions. According to Ibn ‘Arabi,
this denial of the God found in external religions
reflects a less advanced level of spiritual
development. Ibn ‘Arabi maintains that after fana
an individual becomes capable of recognizing God's
self-revelation in all religions.
(fana: This has a number of different meanings,
but within the passages quoted here it most often
means "ego death.")”
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“"That
divine Message is summed up in the gospel of Divine Unity,
on which the greatest emphasis is laid: "verily, verily
your God is One." It is a fact intimately connected
with our own life and destiny. . . . There is complete
harmony and unity in heaven and you have to put yourselves
into unison with it — by discipline in ranks, by unity of
plan and purpose in repelling evil, and by concerted action
in promoting the Kingdom of God. Here is the mystery of the
manifold variety of creation pointing to the absolute Unity
of the Creator.”
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Abdullah Yusuf Ali,
The Holy Qur’an
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“"Mystical
theology, both in the East and in the West, has
sometimes been divided over the issue whether the
union with the divine is the result of one's unaided
effort or supernatural grace.
The approaches to the divine or sacred are various
rather than uniform. Moving through physical,
intellectual, devotional, and symbolic rituals and
disciplines, it moves toward the ultimate goal: the
annihilation of the self, unio mystica ("mystical
union") in Western Christianity, moksa
("salvation") in Hinduism, Nirvana (the
State of Bliss) in Buddhism, and fana ("the
snuffing out of self") in Islam. Though the words
differ, the experiences are perhaps allied, if not the
same. In a Sufi (Islamic mystical) poem the divine
voice speaks exultantly:
Annihilate yourself gloriously and joyously in Me, and
in Me you shall find yourself; So long as you do not
realize your nothingness, you will never reach the
heights of immortality.”
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Britannica
Online
(1994-1998 Encyclopædia Britannica, Inc.)
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“Sufism, a relevant stream of Islamic mysticism, aims at recovering the original
spirit of Muhammad's teaching, blaming externals and a mere homage to religious
dogmas in order to attain another dimension, which is specifically inner. "The
Chant of the Dervish" (Parables of Sufi wisdom) is a collection of the most
significant stories from the work of Jalaluddin Rumi's, a great poet and one of
the most relevant Sufi masters as well. He hopes for a world without books or
tutors, where man can attain the truth simply, by seeing inside himself. Rumi's
ideal man is perfect and does not need to look for anything outside: this is the
kind of awareness he must develop; if he manages to do it, he will understand
that he includes the most authentic core of all religious teachings inside
himself. In fact, God is not to be found on the Cross, nor in a Hindu temple,
nor in a mosque, but only in our own heart, as it is obvious to he who knows how
its abysses can be fathomed. We cannot look for Him elsewhere. . . .
Sufism is a very special kind of mysticism, which does not address itself to he
who lives outside the world, but, on the contrary, to he who lives in the world
and is continuously engaged in daily life matters. Be it an appendix of Islam,
or even something prior to Muhammad's teaching, Sufism allows man to reach
eternity and to realize himself. ”
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Sufism and Islam, leonardoarena.tripod.com
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“Mystical
relationship between man and the sacred
Nature of the
relationship
Identification
of man with the divine, according to many the heart of
mysticism, raises problems from other points of view as
well. Pantheism, which asserts that all is God (or Nature),
and God (or Nature) is all, is looked upon as a false
doctrine in many religions. To John Calvin's leading
question — "The Devil also must be God,
substantially?" — the unsuspecting Spanish theologian
and physician Michael Servetus had answered smilingly:
"Do you doubt it?" The opinion cost him his life.
The Hindus' Upanisads, however, insist on this identity in
passage after passage. Closely looked at, this may not be
simple pantheism but an identity in difference, a paradox
present in even Vedanta (a Hindu monistic system). Islam has
been fiercely critical of these claims of oneness and the
medieval mystic al-Hallaj had to pay with his life (922) for
making the unorthodox announcement of his identity with the
divine: "Ana al-haqq" ("I am the
Truth"). He was not the only one to speak in this
manner. The more moderate Mahmud Shabestari had reported an
experience (c. 1320): (See Shabestari, Sa'd od-Din Mahmud.):
In God there is
no duality. In that presence "I" and
"we" and "you" do not exist.
"I" and "you" and "we" and
"He" become one. Since in the unity there is no
distinction, the Quest and the Way and the Seeker become
one. . . .
The approaches
to the divine or sacred are various rather than uniform.
Moving through physical, intellectual, devotional, and
symbolic rituals and disciplines, it moves toward the
ultimate goal: the annihilation of the self, unio mystica
("mystical union") in Western Christianity, moksa
("salvation") in Hinduism, Nirvana (the State of
Bliss) in Buddhism, and fana' ("the snuffing out of
self") in Islam. Though the words differ, the
experiences are perhaps allied, if not the same. In a Sufi
(Islamic mystical) poem the divine voice speaks exultantly:
Annihilate
yourself gloriously and joyously in Me, and in Me you shall
find yourself;
So long as you
do not realize your nothingness, you will never reach the
heights of immortality.”
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Britannica
Online
(1994-1998 Encyclopædia Britannica, Inc.)
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“God
created in the faiths:
The basic premise here is that God reveals himself
differently within different religious traditions.
Typically an individual will affirm the God who is
revealed within his religion, but will reject God as
He appears in other religions. According to Ibn ‘Arabi,
this denial of the God found in external religions
reflects a less advanced level of spiritual
development. Ibn ‘Arabi maintains that after fana
an individual becomes capable of recognizing God's
self-revelation in all religions.
(fana: This has a number of different meanings,
but within the passages quoted here it most often
means "ego death.")”
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“"That
divine Message is summed up in the gospel of Divine Unity,
on which the greatest emphasis is laid: "verily, verily
your God is One." It is a fact intimately connected
with our own life and destiny. . . . There is complete
harmony and unity in heaven and you have to put yourselves
into unison with it — by discipline in ranks, by unity of
plan and purpose in repelling evil, and by concerted action
in promoting the Kingdom of God. Here is the mystery of the
manifold variety of creation pointing to the absolute Unity
of the Creator.”
|
Abdullah Yusuf Ali,
The Holy Qur’an
|
|
|
|
|
“"Mystical
theology, both in the East and in the West, has
sometimes been divided over the issue whether the
union with the divine is the result of one's unaided
effort or supernatural grace.
The approaches to the divine or sacred are various
rather than uniform. Moving through physical,
intellectual, devotional, and symbolic rituals and
disciplines, it moves toward the ultimate goal: the
annihilation of the self, unio mystica ("mystical
union") in Western Christianity, moksa
("salvation") in Hinduism, Nirvana (the
State of Bliss) in Buddhism, and fana ("the
snuffing out of self") in Islam. Though the words
differ, the experiences are perhaps allied, if not the
same. In a Sufi (Islamic mystical) poem the divine
voice speaks exultantly:
Annihilate yourself gloriously and joyously in Me, and
in Me you shall find yourself; So long as you do not
realize your nothingness, you will never reach the
heights of immortality.”
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