Audio file: https://drive.google.com/file/d/0B-I-... -------------------------- ----------------- God manifests in this world, this manifestation is God's creation, God either creates or manifests and does nothing else, and these are true and real things. And they are not valid. Indeed, God appears and reveals himself and shows himself, but whether we speak of effect and cause in the language of philosophy or of appearance and manifestation in the language of mysticism, they have a common rule, and that is that the effect is of the same nature as the cause and is alien to the cause. It does not exist, or the manifestation has the same meaning as the manifestation, that is, it is not the case that God manifests innumerably and extravagantly, His manifestations are proportional to His essence, or His effects are proportional to His essence, which is the cause of all creation, i.e. the cause of all causes. be The second point is that God's manifestations are both transcendental and spiritual in the Qur'anic term, that is, sometimes he manifests in the horizons, that is, the outer world, actually not (in) the horizons and the outer world, we do not exist in the outer world, the outer world itself is a manifestation of God, it also has an inner manifestation. That is, inside the souls and hearts of people, which is the meaning of mystical revelations. In mystical revelations, we observe and intuit God and discover them, but the religious interpretation of it is that God shows himself to us. that these are ultimately both the same thing, whether you say that I go up to find God or say that God makes himself available to me, but in the end it is one thing that we finally observe and this observation is conditioned by the conditions of observation It means who is it and in what position and with what history and background, etc., etc., that this observation takes place in him and takes place. Observations are very different, prophets are the same and mystics are the same, and there are some who have no observations at all. The reason why I have given the name of revelation and the observation of prophets is because it is the most similar thing to them is a dream, but you should not think that every It is a dream to observe the beauty of God, but some people have such characteristics. There are different kinds of dreams, sometimes you see things, sometimes you hear things, sometimes you hear smells, you see the so-called good spirits and faces, you feel and perceive happy situations, and there are different kinds of these spiritual experiences that have been written about a lot, if the books See mystics. Sometimes you don't see anything at all, you understand something in this world, a discovery is made for you, and this discovery is not an explanation, there is no sentence or language there, there is no face, none, but you suddenly feel that a horizon is open to you. There was a development in your being. You have a freedom and an extreme expansion. All of these are spiritual experiences, and these are written by mystics. Some of them are very detailed about what happened to them. have made generalizations All these are called by mystics as manifestations of God, which means that God sometimes shows himself in this way and sometimes in that way, and the manifestations of God are infinite. There is a saying from Muhyiddin Arabic that says, "La reparation fi tajjali, God does not manifest himself twice, that is, every manifestation is new, it is completely new, and it is completely unprecedented. The manifestation that happened to the Prophet of Islam was completely unprecedented. He has been tuned and measured and the same is true for others. Not that there is no similarity, but every experience is unique and unique, there is no second one, and another experience is another experience. La repetition fi Tajli. Keep this in mind. Now, when we say how many types of God are described in the Qur'an, we can say this in two ways and in two languages, one is to say that God has described himself in two or three ways, one as a lawgiver and a king, and one as a light, or we can say three prophets. He has seen God's way, these two are the same, but we express them in two languages. On the one hand, he saw the prophet of God as a king with all the accessories of his reign. He enlightened the whole world. Are these three revelations of God to the Prophet? Or are they three revelations that God made from Himself? A language may be more comprehensible for some and less comprehensible for others. I said that you have the same thing about natural events. Sometimes you say that God sends the wind, and sometimes you assign it to its natural causes. In the Qur'an itself, we have this. At one place, God says that I take the lives. He says that the King of Almuti, who is entrusted to you, will take your lives, but elsewhere he says that it is God who takes the lives at the time of death, in other places angels take the lives, our messengers who are angels. to be See, all of these are related to each other and none of them is the negation of the other, that is, whether we say that God takes our lives, whether we say that Azrael takes our lives, whether we say that the angels who are under the hand of Azrael and are under his command, they are all the same, that is, it is one matter that It is attributed to three subjects that are in each other's length and all of them can be added together. ... God does not delegate work to anyone, it is a credit matter for me to delegate a position to someone. God has not delegated the task of taking lives to the kingdom of death. This long understanding of God's activity is a very important issue. ... -------------------------------------------------------------- ----------------------------- Source: Maulana Jalaluddin School of Rumi, Knowledge of the World and Human Being, Introduction to Knowledge of God: Questions and Answers, Part One Abdul Karim Soroush