The Absolute Truth & Certainty in Cognition
of
The Lord of the Universe
 
 


Chapter 1
 
On Zohoor (Manifestation) of Zhaat (Divine Essence) &
Beingness of The Mighty Honorable Presence—Sublime Holy—Which is the Sacred Place of Ma’refat (Divine Noesis) Comprising Truths.
 
 

 
Reality (Haqiqah) 
The Being of Haqq (Absolute True Reality)—Blessed & Sublime—Most patent and obvious than any other existence, indwells solely upon own Manifestation and all manifest-existence subsist unconditionally upon Its Manifestation: “Allah is the Light of heavens and earth” (Koran [24:35]). [1]
 
Reality (Haqiqah)
The cause for Its Being, in true reality, nothing but Itself. Multiplicity finds no passageway towards Its Being and (Its) cause necessitates (Its) Beingness: “Is it not enough that thy Lord doth witness all things?” (Koran [41:53]). [2]
 
Reality (Haqiqah)
Its Being—Most Sublime—epitomizer of Itself. No truer & clearer epitome except emanated by Beingness: “Is there a doubt about Allah, The Creator of the heavens and the earth?” (Koran [14:10]) [3]
 
Reality (Haqiqah)
All Nafs (Psyche), necessarily, either by some Qowwah (Force) or some Fa’l (Function) Prehends (Rationalizes) its own being: “Nay, man will be witness against himself” (Koran [75:14]). And that requires the Prehension (Rationalization) of Absolute Beingness, which in ‘Aam (Universal & Broad Form) easier to comprehend than in specific form (Human Form), “As also in your own selves: Will ye not then see?” (Koran [51:21]). [4]
 
Reality (Haqiqah) 
True Prehension (Rationalization) of Beingness of Haqq (Absolute True Reality), which is more cognizant and more manifest, antecedent to the Prehension (Rationalization) of Nafs (Psyche), Since the Realm of Amer (Fate & Decree) is Its, “And Allah hath full power and control over Its affairs” Koran [12:21]. Because of this, the amnesia of Haqq (Absolute True Reality) causes the amnesia of Nafs (Psyche), “Those who forgot Allah. and It made them forget their own souls” Koran [59:19]. [5]
 
Paradigm (Tamthil)
Cognizance of an observable object without the interference & application of another object e.g. a ray of light, indeed cannot be rendered. Although that ray, in spite of utter manifest, invisible and to some a subject of denial. Therefore upon the light that was the instrument for visualization, all analysis should depend on, “Light upon Light! Allah doth guide whom It will to Its Light” Koran [24:35]. [6]
 
Reflection (Tabassur)
Ma’refat (Divine Noesis) of Haqq (Absolute True Reality) indicates that all Zawaat (Essences & their Destinies) are given Fitrah (Innate Creation & Design) since the Divine Beingness is the source of Paramount Perfection & Paragon Beauty whilst Fitrah immutable & invariable, “Allah’s handiwork (Fitrah) according to the pattern on which It has made mankind: no change (let there be) in the work (wrought) by Allah that is the standard Religion (Din)” Koran [30:30]. [7]
 
Reality (Haqiqah) 
The created beings are Divinely transported from the Wahib (Bestower) of Forms (The Creator) to Exquisiteness of Forms (Physical Existence), “It, Who has made everything which It has created most excellent” (Koran [32:7]) i.e. splendid & superior shapes & forms. Know that knowledge is Zahir (outward manifest) and its ornature is the Din (religion) of Islam, “(Our religion is) Religion of Allah and which religion can be better than Allah’s” (Koran [2:138]). Indeed the most perfected & exquisite form of Nafs (Psyche) is Ma’refat (Divine Cognizance) and its ornature the Iman (Faith), “For such It has written Faith in their hearts” (Koran [58:22]). [8]
 
Reality (Haqiqah)
‘Aam (Universal & Broad) guidance is the prerequisite for Ma’refat (Divine Noesis), “Lord is that which Who gave to each (created) thing its form and nature, and further, gave (it) guidance” (Koran [20:50]). [9]
 
Inference (Natijah)
Focusing the attention (Tawajjoh) upon the real destination is by means of following the guidance, “To each is a goal to which Allah turns him” (Koran [2:148]). [10]
 
Reality (Haqiqah) 
Ma’refat (Divine Cognizance) and Hedaayat (Divine Guidance) and Focus (on following the guidance) are components of an ensemble carried upon the ‘Aaredh (Transporter: External to Essence) of Yaqin (Certainty), resultant of the yearning of a traveler (Sufi) gravitating (Jazb) towards a general direction, “There is not a moving creature, but It hath grasp of its fore-lock” (Koran [11:56]). [11]
 
Reality (Haqiqah)
Flaring ardor of Jazb (Attraction), Shawq (Anxious Yearning) and willing Mahab-bat (Love) of all creatures are the cause of their volitional movement, “Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience” (Koran [41:11]). (The Koran verse is about the creation of heavens and earth) [12]
 
Inference (Natijah)
Majzoob’s (Attracted) movement towards the Jaazeb (Attracter) motions not except along the direct path of a straight line, “There is not a moving creature, but It hath grasp of its fore-lock. Verily, it is my Lord that is on a straight Path” (Koran [11:56]). Mysterious plethora of possible movements and paths, in concordance to the Ta’ayyon (Contrasting) by negation (In & out of focus for human vs. Divine Attributes), is an infinite affair, “To each among you have we prescribed a law and an open way” (Koran [5:48]). [13]
 
Elegant Secret 
The circumference (Mohit) of the circle, the space, where all Tariq (religions, ways of people) motion around, and the center-point all potential Beingness, are inseparable and indeed are as one. Thus the nature of Beingness, which is the sanctified & holy court of It, clear & free from all multiplicity, “And Allah is that which Encompasses (Mohit) all things” (Koran [4:126]). [14]
 
Reality (Haqiqah)
Direction is a relative concept upon the circumference of the circle, no matter which direction the motion is taken; all strictly & inescapably upon the circumference, “To Allah belongs the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing”(Koran [2:115]). [15]
 
Inference (Natijah)
Given Shawq (Anxious Yearning) and Mahab-bat (Loving) due to Bo’d (Distance) and Hijab (Veil) of Ta’ayyon (Contrast: human vs. Divine Attributes), Zhaat (Essence) necessitates the ‘Ibaadah (Divine Worship & Adoration), “Not one of the beings in the heavens and the earth but must come to ((Allah)) Most Gracious as a servant” (Koran [19:93]). [16]
 
Standing Phrase (Laazima) 
The ‘Ibaadah (Divine Worship) of an ‘Aabed (Worshiper), whose Ta’ayyon (Contrasting) is by negation (Man is NOT what God is), no matter performed by what Tariq (any religion) finally directs specifically towards a (niche) Ta’ayyon (Contrasting) against Beingness (God is what every being is NOT), “Thy Lord hath decreed that ye worship none but It” (Koran [17:23]) even collectively all (creation) are ‘Aabed (Worshiper) of Haqq (Absolute True Reality), “To It belongs every being that is in the heavens and on earth: all are devoutly obedient to It” (Koran [30:26]). [17]
 
Degree of Divine Attributes (Rotbat)
Presence of what was said consists of Adraak (Prehension & Rationalization), Ma’refat (Divine Noesis), Shawq (Anxious Yearning), Hedaayat (Divine Guidance), Tawajjoh (Attention & Focus), Harekah (Motion) and Ibaadat (Divine Worship & Adoration). Upon the measure of higher or lower Ta’ayyon (Contrasting) (like a camera lens adjusting going in and out of focus) some Rotbat (Degree of Divine Attributes) of Zohoor (Divine Manifestation) comes to be. For example, most times people talk but some (Hamed) spend much time praising the Lord, “There is not a thing but celebrates Its praise” (Koran [17:44]). [18]
 
Reality (Haqiqah) 
Once within the Human manifestation Rotbat (Degree of Divine Attributes) reaches the extreme of manifestation of the Divine Asmaa & Sifaat (Names & Attributes), confessing & testifying as response to Divine Words comes as an extra, “When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (Koran [7:172]). [19]
 
Answering the Question of the Divine Decreer
Denial, of blasphemy e.g. there is no God, is an ‘Aaredh (Transporter: External to Essence) which with a single hint (the blasphemy) is destroyed (transported away) and head is bowed and innately confessing, “If thou ask them, who created them, they will certainly say Allah” (Koran [43:87]).
 
Reality (Haqiqah)
It has been said that the final place of return in the Day of Judgment is decided by two factors: The beginning of the life and the daily life. (By defocusing the Self and increasing the Divine Contrast) So far as the beginning goes (all the same), “No want of proportion wilt thou see in the Creation of ((Allah)) Most Gracious” (Koran ([67:3]). As for the daily life all is with Allah the Most Gracious. General Divine Dictum: “But My mercy extends to all things” (Koran [7:156]).
 
End.


Apercu 

Title: Divine Manifestation (Zohoor) is the only resource for knowing (Ma’refat) the Lord. If there was no Divine Manifestation (Zohoor), no way any creature could know anything about the Lord. When you say “I believe in God” or “I do not believe in God” both, indiscernibly, are direct result of experiencing Ma’refat (Knowing the Divine). Because if the Divine Manifestation (Zohoor) was not there, the word God would never enter any psyche.

Definition: Reality (Haqiqah) is used as an atomic fact, a complete truth made up of no components independent of time, space, reasoning and all existence in the universe. When Sheikh Shabestari used this term he meant this is an immutable law of the cosmos independent but related to human psyche. If he did not put this word prior to this sentence it means what was written is an example, an idea or some probable knowledge. What made Shabestari a Sufi Sheikh was his ability to recognize (‘Orf) these Realities. Reality is different than knowledge. Reality or Haqq is absolute while knowledge is true for sometime in some minds. Knowledge is on the surface of Divine Manifestation (Zohoor) while Haqq or Reality is surface to nothing.
 
Reality: The Divine Manifestation (Zohoor) is similar to optical nature i.e. shines on every point of the existence and if it did not, no object would exist there. Therefore all objects in the universe have seen the Creator, had they not seen this Divine Light, they would not have existed. This Divine Light is inescapable; the Divine Manifestation (Zohoor) is unavoidable; the Divine Manifestation (Zohoor) is the most obvious existence in the universe likened to ambient light.

Reality: It is the Causality of Its own existence i.e. nothing did cause It and no cause affects It. Multiplicity, which is the basis of the nature, inapplicable to Its existence. It needs no one to prove this point except Itself i.e. there is no proof for this Divine Beingness and if anyone brings forth a proof he is a liar. The proof of Its Oneness is Itself as well.

Reality: Each object in the universe has a representation, which is caused by the object itself. An apple is represented by images, tastes, aromas, DNA sequences, coordinates in time-space and so on and forth. All these representations—not being the actual apple—are caused by the beingness of the apple itself. Nothing can represent the Divine Beingness except Itself. An apple’s representation can also represent other fruits, partially at least, but the Divine Epitome represents one & only one Divine Beingness and unlike apple this Epitome is Itself. So It represents Itself, represents no one else, nothing can represent It nor can share a part of Its Divine Epitome.

Reality: Every human being has built-in faculty to understand his own existence. For example, we can understand our own molecular structure down to atomic level. We can understand our own behavior and malfunctions. This is a reality which is the basis of Ma’refat i.e. we are built to know & understand our own existence. However it is easier to know social sciences, history, economy, medical sciences which all pertain to general understanding of human being. It is much more difficult to know a particular individual e.g. one’s own Self. Example: It is much easier to understand the blue-prints of a PC than a particular PC sitting on a table which is made up of vast atomic structures, heat and electron propagation, electro-mechanical operations and of course much error.

Reality: Human being first and foremost is cognizant of the Lord! It is the nature of this cognition (Ma’refat) that causes him to know his own Self. If the person forgot his Lord then there is no way to get to know his Self, therefore errs in every aspect of his personal life.

Paradigm: Although we cannot see the light itself it allows us to see other objects including ourselves. Similarly, we cannot see the Divine Light, though everything we see (or rationalize) is Its reflection. “Light upon Light” in Koran could mean, if the light of a reasoning guides us, we can see that reasoning & rationalization because of another light i.e. the Divine Light although we can not see that other light.

Reflection: If all was said above is true and rationalized in human mind then human nature is immutable since its Divine Source is immutable.

Reality: Every object that is created e.g. each electron, is an endowment of a gift to the universe. The Beloved Creator is beautiful therefore beautifies each and every object It creates like an artist. It has created knowledge, endues knowledge as a gift to Mankind and this knowledge is beautiful and a part of knowledge’s beauty is the concept of the religion e.g. Islam or Christianity and so on. However this knowledge and its beauty is a surface manifest. The hidden Ma’refat is also created by the Divine Creator and it is beautified as well but ornate with the beauty of the faith. If this beauty was not there, we would not spend all these thousands of years looking for Ma’refat (Divine Gnosis), we do since we see the attraction of an incredible beautiful object and that beauty we call faith.

Reality: from particle fields to human beings, the Divine Beloved guides each creation unconditionally & perpetually in life and in death in being and in nonbeing. There would be no Ma’refat if this continuum of Divine had not been there already. From this we infer that eyes should be on the destination not to lose the guidance.

Reality: We are transported towards a goal like iron attracted to magnet.

Reality: This force of gravity is the Divine Love that causes us to move willingly or unwillingly but we move along the path. And from that we infer that we are not moving on a straight line i.e. I want to go there and directly I just go, we always go thru the Divine Interference in a curved path towards the goal. We go in out of focus in terms of human vs. Divine Attributes so the potential paths become infinite, combinatorially speaking. We go in & out of focus from willful to submissive to the Lord, therefore much longer path we may take.

Secret: No matter which way we move in space or in our hearts we are facing our Lord. As if we are moving along the circumference of a circle facing the center.

Reality: We cannot escape the circumference nor we can stop facing the center, we can just make relative movements that give impression of freedom of some kind. From this we infer that we go in & out of focus, from obeisance of the Lord to transgression & disbelief, but because we are on that circle facing the Lord i.e. once we go out of focus into human attributes we are pulled back by this Ibaadah which is the adoration for the Lord in every point and every creation. This innate Ibaadah (Divine Adoration) is like fingers that keep focusing the lens away from the human attributes to Divine Attributes.

Standing Phrase: There is an innate Ibaadah within us no matter what form of worship we do we are worshiping the Divine Beloved we are attracted to.

Degrees of Attributes: No matter what creature in the universe, they are all adoring & praising the Divine Beloved. When we are in focus of our human attributes less of this fact we comprehend, when by negation we go out of human focus into Divine Attributes’ focus we see the universe and our own Self adoring & praising the Beloved Creator. 

Reality: If the human attributes really go out of focus, we go from general communications, which is normally how we speak to the Lord, to addressing the Lord via a form of confession. Like a criminal that falls on the ground confessing and there is nothing else left for him to say.

Answer to A Question: When we say “I do not believe there is God” we are on a transport, because if you read the first couple of realities above, the very fact that you say God and ‘there is’ means we have cognition (Ma’refat) from the Divine Beingness and this transport carries us either immediately into obeisance or rapidly to our death to perform obeisance after life as was said in the previous Reality in form of a confession.

Reality: In the beginning we are all the same, in the middle of life we are subject to what Allah sends as mercy—indeed mercy sent to the entire universe—and the end we all reach to the same destination.   


 
 
 
 
[1] Imagine darkness; a light shines; suddenly many objects become manifest, they become manifest to themselves as well manifest to others around them. All beingness, all thoughts, all secrets, all potentialities, collectively are a Certain & True reflection of Its Divine Light. And when that light halts to shine, nothing can be said nothing can be done or thought and all beings lose their beingness.
 
[2] Sanaa-ee:
 
Across the mind, imagination and senses no road
Except through the Lord, no one knows the Lord
 
Saying: ‘That is’, from roots to fruits and all
Indeed giving It partners, you hush and halt!
 
Merely saying ‘something is’, nothing but the association of partners (Shirk) to our Lord. Because the words and concepts of ‘something is’ are afar from Its holiness and loftiness, thus one has used the idols of words and thoughts to grasp the Lord. If you point at something or you say some thing is not or you believe in something or you believe not in something, HALT! You were pointing at the Beloved.
 
[3] An engineer may design an advance software or a colossal bridge, we look at the software and bridge and never doubt about the existence of the engineer though we do not see the person or the person may even be dead. An artist may paint a unique portrait or sing a soothing song; we look at the painting or listen to the song but never doubt that there was an artist behind it all. We believe in the existence of that engineer or artist, even though we might not know anything about the person but we know there is someone behind the design and art. Then how could you doubt the artist behind the artwork around you? You may not see that Divine Artist, you may not comprehend anything about the Divine Artist but deny yourself not the acknowledgement that what is around of beingness is Its Divine Epitome.
 
[4] Qowwah or force in Shabestari terminology is like the vision of a figure within a sculptor but if he picks up the chisel and hack away pieces and make that figure, then the same figure came about by means of a Fa’el (Function). The Fa’el (Function) is powered by the Qowwah (Force).
 
Universal Form or ‘Aam is also another terminology. We can easily understand the general concept of a computer, but a COMPAQ Presario powered by CELERON CPU… the details of software and hardware of this very specific machine is almost beyond the grasp of any mind. Similarly we understand the general concept of the universe around us, filled with designs forms technologies but for any specific object we spend hundreds of years of research and millions of dollars and the lives of thousands of researchers to extract some localized & specific information about.
 
Therefore for human being to comprehend his own psyche (Nafs), which is a very specific and localized item, he must first develop a broad & universal view of the creation. And that Universal & Broad Form of understanding is the Epitome of the previous section: The Beingness of all things is the Epitome for the Creator.
 
In conclusion, all rationalization of our own psyche starts by the comprehension of the Universal Epitome, which is the Manifestation of Almighty through all things. And that Manifestation is possible only through Its own Light and none else.
 
‘Absolute Beingness’ is the Divine Beingness, which has no limits, subject to no known concept, knowledge, limitations, object, power and etc. This unique form of existence cannot be enveloped with anything ranging from knowledge to physical description and construction, thus the absoluteness.
 
[5] Again to adumbrate: All rationalization starts by the conscious cognition or unconscious Prehension of the Almighty, which sheds light upon our own understanding of our Psyche (Nafs). Therefore if a person forgets the Lord, the latter chain of rationalization broken, therefore the person forgets his own Self & Psyche (Nafs) lost in the hadal waves of worldly lusts.
 
In Koranic Arabic there are two words for Mankind. First is ‘Bashar’ which means ‘human’. Second is ‘Insaan’ which linguistically has roots in the word ‘Nasy’ meaning ‘to forget’. “Ihsaan’, the human being of Koran, suffers from Amnesia. First forgot his Beloved Lord and then forgot his own Self.
 
[6] Imagine total darkness; suddenly light shines; suddenly we can see objects within the previously stark darkness but the light itself invisible to our eyes. We believe with certainty that there are objects in front of our eyes but most of us deny the existence of light vehemently.
 
There is no object within the range of our perception that can be seen, sensed, cognized or even imagined without the existence of the interference of another totally separate object e.g. light.
 
Shabestari says if you want to understand this world do not focus on the objects around you, but focus on the study of the Divine Light that shone upon all in order for you to see them without and without.
 
[7] When the Sufi says “Ma’refat (Divine Noesis) of Haqq (Absolute True Reality))” he can find within the ensemble of his psyche & essence observe his destiny & history a fantastic & perfected design & scientific know-how i.e. the Fitrah (Innate Creation & Design) that would allow him to build an efficient & effective bridge from this collection to walk back towards the Divine Being. Since the blueprint for this bridge is immutable and fixed, therefore mankind can build Spiritual Nations such as the Sufi Nation to accumulate this Divine Bridge-Building knowledge and transmit to future generations, as we are doing here by translating the works of Sheikh Shabestari.
 
[8] Sanaa-ee:
 
Once a moron saw a camel grazing
Said, “why all your features so ugly?”
 
Said the camel, “Midst the fight
Stupid! Finding the artist’s fault?”
 
Definition of Ma’refat by Attar:
 
Once the sun of Ma’refat shown upon the earth
Upon the sky a wonderful path opened a way
 
Each person gains vision proportion to worth of his Self
Shall rediscover within the truth a lofty rank for his Self
 
His many secrets within the fire all enlightened
The furnace of this world becomes his garden
 
Sees the Essence within and not the flesh
Sees the Beloved and not any bit of the Self
 
[9] In order for Ma’refat (Divine Noesis) to be possible for created beings, there has to be an unconditional without any prejudice guidance from the particles and atomic waves to large cosmos to people’s minds, grasping hard at the roots and blooming with the fruits. Take this Divine Guidance (Hedaayat) away and Ma’refat (Divine Noesis) becomes nonsense.
 
[10] This precise moment, no matter what has happened to you and your loved ones and no matter what you have gained or lost, indeed this moment is exactly how it was supposed to be—for better or worse—you are transported towards a real destination by the Divine Decree & Fate.
 
If you do treat this moment-by-moment by focusing upon this fact, then you understand. If however this is not within your cognition, then your attention will be shifted from the intended Divine Destination and here all problems commence.
 
[11] Yaqin means doubtless certainty. However Zan-noon defined it as, “Whatsoever the eyes see is knowledge and whatsoever the heart sees is Yaqin (Doubtless Certainty)”. What the eyes see means whatever we can sense by seeing, hearing and analyze with our mind. There is something eye-like within us that sees/sense other than what our eyes/sense can see (or in addition to their sensory) and what that inside eye sees is Yaqin.
 
This word is a sample of Islamic/Sufi philosophical innovations: ‘Aaredh (Transporter: External to Essence). When we say “Man is a talking animal”, the “talking animal” is the transporter and the man is the Mahmool (carried). When we say, “Humans probably do such & such” the Probability is the transporter and humans are Mahmool (carried) by chances and probabilities. In order for the transporter to be ‘Aaredh it should be external to the essence Mahmool (carried) e.g. probability is external to the essence of the humans.
 
So Yaqin is the transporter of Ma’refat & Guidance and etc. However Yaqin is something out of the essence of human being which doubt cannot penetrate it. So it is not the human being himself that knows how to transport Ma’refat & Guidance, Yaqin does it for him. But how does Yaqin know where to go on the path? The Koranic verse explains that all creatures are grabbed by Allah’ hold and navigated through the path.
 
[12] “Come ye together” is the indicator of a powerful overpowering force of gravity that brings objects, events, people, knowledge and all things together by involuntary or voluntary fashion and that force of attraction is called LOVE.
 
[13] Beloved’s love pulls us towards the Royal Highness in a straight path with no crookedness, be it some amazing adventure on this earth. Here the movements are in the Realm of Names & Attributes and not in time-space. That is why patience is prescribed because what might be a short trip on a Divine Straight Path could be a life long of duress.
 
Ta’ayyon (Contrasting) is going in and out of focus from getting close to Divine Attributes (Sifaat) into this world. For example, one may be a cruel person most of his life completely contrasting the Divine Attribute (Sifat) of Mercy and then for certain reasons his heart is changed and less & less contrasts with this Divine Attributes and become more merciful. So the combinations of going in & out such contrast & focus create this complex world of humanity. Shabestari calls this form of contrasting Ta’yyon by negation which is one thing going into focus while another coming out of focus. The more we have Self out of focus the more we have the Divine in focus and vice a versa.
 
[14] Imagine a circle and its center; imagine the circumference is were all possible motions of our ways and ideologies and religions and destinies and the center is the possibility of all Beingness. Indeed the circle without circumference or without center makes no sense; therefore as the center dictates a fix circumference and as the circumference dictates a fix center thus both are one reality i.e. there cannot be 2 centers or 2 circumferences. This is an Ishaarat (Paradigm) for the Oneness of the Haqq within which all the ways of people & their destinies and their being & creation are all inseparable part of the same reality. And this circle as a whole of a reality is under the absolute control of Allah. Neither circumference nor the center can go their merry way, as a unit of reality they are controlled and kept together by the designer of the circle i.e. Allah.
 
[15] Upon our circle of [14] no matter how you move in ways and religions of people no matter what their destinies at all times you are facing the center which is the Beingness of all things under the complete ownership & control of Allah. And this Beingness indeed a Manifest of It, like a Divine Face staring at you and you staring at the Face perpetually. 
 
[16] Shawq (Anxious Yearning) is an oft-used Sufi term. Shawq once starts in the heart of the Sufi lover it perpetuates within and increases evermore.
 
Bo’d is the distance from the Divine due to human Self and human attributes and indeed the exact opposite of the Qorb (Divine Nearness).
 
Hijab (Veil) is due to the Ta’ayyon (Contrast) between the human attributes and that of the Divine.
 
Within the human Zhaat (Essence) there is a necessity towards worshiping something, be it the Divine or anything false-deity.
 
[17] Now that we know from [16] that there is a pending-necessity within human Zhaat (Essence) that is called worship, each instance of worship be it single or as a nation or the entire collection of creation, point towards a niche contrast between human and the Divine. Niche to mean different forms of religion or personal practices.
 
[18] Although all beings are praising God all the time (blurry & fuzzy or stealth), to focus to bring these praises out into a physical manifestation requires some contrast i.e. those people whose contrast was high and they realized how much they are NOT God so they praised more and manifest more of this praise that was once hidden/imperceptible somehow within them. Those who could not increase the contrast and they stayed more inclined towards their Self just talked to people here and there and little praised their Lord.
 
[19] Once human being is able to contrast his self so much against the Divine background, less of his Self and more and more of Asmaa & Sifaat or Divine Names and Attributes become manifest. Whereupon man’s speech goes from regular talk to the specific confession: “Yes you are my Lord”.
 

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© 2004-2002,  Dara O. Shayda