خرید و دانلود فایل پاورپوینت کامل Unity of Attributes the Gnostic’s Second Stage

The gnostic says: Having passed through the first stage, become firm in it and continued his advance, man will reach the stage of the Unity of Attributes. This Unity of Attributes is different from the philosophic version. It means that man in this stage regards every attribute of perfection as to originally belong to Allah. That is, he sees that, except Allah, no one really has knowledge, and that the knowledge of the others is a manifestation and shadow of the Divine Knowledge, since the real knowledge is Allah”s. Similarly, the other powers of the world are originally Allah”s, but we fictitiously ascribe them to things or people. In reality they are manifestation of Allah”s power which appears in His creatures, otherwise, they are originally His.
Thus, at-Tawhid in the Attributes means that the gnostic sees that all the attributes of perfection originally belong to Allah, while what is seen of them in man is but a shadow, a reflection, or a manifestation of the Divine Attributes. We cannot, however, have an agreeable and delightful impression of understanding and comprehending what they claim.
Much as we press our minds to get the belief that our knowledge is that of Allah, we fail in getting it in. They themselves admit that such things cannot be understood by reasoning. One must have a pure soul to do so.
They say: It is to be tasted, not heard of. Of course, those who are endowed with sufficient mental powers, philosophic brilliant intellects and gnostical tastes can present those gnostical topics in delicate philosophic terms. Such people are not many. In the philosophical terms, the Unity of Attributes means that the Divine Attributes are not additions to His Essence. But they do not say that every attribute of perfection, wherever it is, is an attribute of Allah.
The gnostic sees that Allah”s Attributes are not additions to His Essence, and that every attribute, wherever it is, originally belongs to Allah. It is a ghost of Him ascribed to others. An Arabic poem which refers to this gnostical concept, reads:
The glass is so sheer, and the wine is sheer, too As though there is wine but no glass, Or as though there is a glass but no wine.[The verses are ascribed to the gnostic poet, and man of letters Sihib ibn “Abbid, minister of the Iranian Monarch, Fakhruddawlah ad-Daylam. He loved Ahlul-Bayt (A.S.) [the offspring of the Prophet (S.A.).] He died in 385 A.H.]. The gnostic claims that such vocabularies are symbolic, according to the terms of the gnostical poets, with special meaning for every word. The poem says that the glass, full of