Nasser Mashadi's List: islam

• single principle or essence
• we have known the Unity of Being i
• the plura
• first religious formula of the Unity of Being
• pantheistic Monism
• Hindu theory of the Unity of Being
• pure being, which it calls Atman.
• intending to unify himself with the Divinity in a natural union.
• drop of water returns to the ocean
• all the things in the world were created by the action of a single principle
• he Buddha Nature as present in all creatures
• Wahdat al-Wujûd" (The Unity of Being)
• nly He who possesses Being in Himself (wujûd dhâtî)
• For the creatures, Being is a loan
• Only God is Being, and all the rest is in reality a possibility
• The Revealed Law (shar') forbids thinking about the Divine Essence."[2]
• creation is always constantly unfurling –
• "God, exalted is He, creates the creature according to that which the creature is in itself and in its entity. He only invests with existence by an act called ‘bringing into existence'(îjâd)."[4]
• He called it man (insân) because it accepted and familiarised itself (anisa) with the degree of perfection."[5]
• God is permanently creating all the creatures, making them appear continually. And the creatures are permanently returning to the state of non-being which is their essence
• There is no Being other than God's, and the whole universe is the effect of the manifestation of His Names
• Some see God in things while others see things and God in them."[
• an is the goal (maqsûd) of the creation of the world. God, exalted is He, created the world only that He might be known and served. And man alone accomplishes the task, for he is capable of possessing perfect knowledge and accomplishing complete servanthood. He is the unique one who can receive the reality of the revelations of all the Divine Names. Man is the heart of the world and its spirit, because if man dies and passes to the world beyond, this world is extinguished and life is no longer renewed.[10]
• Man is the isthmus (barzakh) between God and the creatures. The reality of man holds the created things so that they do not fall into non-being. He receives from God and gives to the creatures. He alone is creator and creature (haqq wa khalq), and all others are only creatures.[11]
• Man is the representative (khalîfa) of God on earth, occupying the post of divine deputy (niyâba ilâhiyya) in the universe … He is king of the universe and he appears in the world glorified by all the Divine Names
• Thus the status of man in the Unity of Being is defined in Ibn 'Arabî. He is the axis of existence, its meaning and the isthmus between it and God.
• Man is a double mirror, being the isthmus between God and the world. One face is the mirror of the Divine Names, while the other is the mirror of the cosmic names.
• Ibn 'Arabî's best-known supporters are
• e are not aware of this Akbarian teaching, and consequently do not profit by their ‘isthmuseity'. T
• we have the power to connect to two different worlds at the same time, from two sides.
• God manifests by one of His names in each man, and this divine manifestation is permanent and continuous.
• If we find gifts and successes, for example, we should see that God has manifested by His Name The Generous (al-Karîm), The Enricher (al-Mughnî) and The Provider (al-Razzâq) and other Names which mean gift and generosity, and vice versa.
• God responds only to the one who invokes Him, and He is invoked only by His Names."[29]

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• The Rifa’i Tarika, the largest Sufi order in Egypt, announced its intention to create of Sout Al-Horeyya (The Voice of Freedom Party)
• Azmeyya Tarika, which has 1.5 million followers, announced its intention to create Tahrir Masr (The Liberation of Egypt Party).

• • epistemological rupture,