Mindfulness is conforming to commands and avoiding the prohibitions Being aware

Mindfulness is conforming to commands and avoiding

This preview shows page 206 - 208 out of 622 pages.

Mindfulness is conforming to commands and avoiding the prohibitions. Being aware of God is the servant being connected to God always, as if he witnesses God as the confirmed truthful one [the Prophet] said, “That you worship God as if you see Him, for none of this. What brings these things into existence, making them move and stand still between us and Him, is the screen that is set up. It is the separating limit between us and him, through which distinction occurs.” (Chittick, The Self-Disclosure of God, 60) 348 cf. ad ī th: “God show me things as they really are”
Image of page 206
199 if you don’t see Him, then He sees you.” 349 Man worships God and calls to mind the majesty of God until he sees Him, and if he is not, then he sees Him. 350 And if he has not arrived at this station, he calls to mind the intensity of God’s awareness of the totality of the servant. Thus he knows that if he himself does not see God, then God Himself sees him always. This is the lesser awareness and both of them are good. When he knows that God is aware of him at every moment of his life, everything that he does and does not do is within God’s view. If you want to do something bad and you know that there is a great man watching you, you would consider him, and you would definitely leave aside that action. Everything bad you intended to do, you hate him to see any of the bad things you wanted to do so you would leave that bad action, so what if you consider that God is aware each action you intend, and He is greater. God is greater ( All ā hu Akbar )… The ar ī qah Tij ā niyyah is thus: Asking forgiveness ( istighf ā r ), prayers on the prophet ( al ā t al-nab ī )—the door to God Most High—and “there is no god but God.” The invocation ( dhikr ) “there is no god but God” has three intended meanings, as I said before—the shell, kernel, and the kernel of the kernel. The shell of “there is no god but God” is “there is nothing worshipped in reality except Him”-this is the station of the generality ( al-‘ ā mah ). Whereas in the truth of those heading toward the goal “there is no god but God” is “there is no goal in reality but God,” and in the truth of those who have arrived, “there is no god but God” is “there is nothing in reality except God.” The first is the possessor of “there is no god but He,” the second is the possessor of “there is no god but You,” the third is the possessor of “there is no god but I.” And likewise for he who invokes God “ All ā h, All ā h ” as I have heard you say. So the remembrance/invocation ( dhikr ) of God is the key to sanctity ( wil ā yah ). Remembrance/invocation is the beginning of sanctity, the beginning and the end of sanctity, there is remembrance/invocation ( dhikr ) at the beginning and at the end always. The end is always in the beginning, where the beginning is, there too is the end. If the beginning is correct, the end will also be correct. Our beginning is “there is no god but He,” “there is no god but You,” and “there is no god but I.” God, to Him you are returning, while you say, “There is no god but God,
Image of page 207
Image of page 208

You've reached the end of your free preview.

Want to read all 622 pages?

  • Fall '19
  • Dr Jane
  • Philosophy, Ifa, Islamic philosophy

  • Left Quote Icon

    Student Picture

  • Left Quote Icon

    Student Picture

  • Left Quote Icon

    Student Picture