Dictionary / Arabic - Turkish Terminology

AHADIYYAH - أحدية

 

Oneness. Unity. Especially, the Oneness of Allah. The manifestation of Oneness on every single thing that belongs to Allah.

 

“Just as the majesty of Rubûbiyyah, which is manifested in the totality of the universe, proves and demonstrates Ilahî Wahdâniyyah, so Rabbânî ni’mah, which bestows on the members of animate creatures their regular provisions, proves and demonstrates Ilahî Ahadiyyah.

As for Wâhidiyyah, it is to say that all those creatures belong to One and they look to One and they are the creation of One. Whereas by Ahadiyyah is meant that most of the Names of Al-Khâliq of all things are manifested in all beings. For example, the light of the sun displays an example of Wâhidiyyah by reason of its comprehending the face of the earth. While the fact that its light and heat, the seven colours in its light and some sort of shadow of it is found in all transparent objects and drops of water displays an example of Ahadiyyah. And the fact that most of As-Sâni’s Names are manifested in each single thing, especially in each animate creature, and above all in man, points to Ahadiyyah.” The Letters ( 278 )

 

“Just as the light of the sun is an example of Wâhidiyyah, through its comprehending all things that face it, according to their ability every bright and transparent object, through receiving the light, heat, and seven colours of the sun and the reflection of its semblance is also an example of Ahadiyyah. Hence, whoever sees its all-embracing light will conclude that the sun of this earth is Wâhid and one. Witnessing the warm and luminous reflection of the sun in all bright objects, and even in drops of water, he will say that the Ahadiyyah of the sun, or the sun itself, is present with its attributes close to all things; it is at the heart mirror of everything.

So too the encompassing of all things by the extensive rahmah of Ar-Rahmân Zuljamâl, like a light, demonstrates the Wâhidiyyah of that Rahmân and that He in no way has any partner. Similarly, the fact that under the veil of that all-embracing rahmah the lights of most of Ar-Rahmân's Names and a sort of manifestation of His essence are found in everything, and especially in all living beings, and in man in particular, and the fact that this gives each individual a comprehensiveness arising from life which causes him to look to and be related to the whole universe, proves the Ahadiyyah of Ar-Rahmân and that He is present with all things and does all things in all things.” The Rays ( 191 )

 

“Yes, just as through its light the sun illuminates the whole earth and is an example of Wâhidiyyah, so through its image, reflection, seven-coloured light, and shape appearing in all the transparent things that face it, such as mirrors, it forms an example of Ahadiyyah. If the sun possessed ‘ilm, qoudrah, and will, and the fragments of glass and droplets and bubbles in which the tiny suns appeared had the capacity, through the law of Ilahî Irâdah, in each and next to each a complete sun would be present together with its image and attributes, as well as in all the other places. There being no deficiency in its power of disposal, through the command, effect, and word of Rabbânî Qoudrah, it would be the cause of truly extensive manifestations, thus demonstrating the extraordinary ease and facility of Ahadiyyah.

In exactly the same way, just as in respect of His Wâhidiyyah, As-Sâni’ Zuljalâl looks through His ‘Ilm, Irâdah, and Qoudrah, which encompass all things, and is all-present and all-seeing everywhere, so with respect to His Ahadiyyah and through its manifestation, He is present together with His Names and attributes with all things, and particularly living things, so that easily, in an instant, He creates a fly on the pattern of an eagle and a human being according to the system of the universe. He creates living creatures in a way so miraculous that if all causes were to gather together, they could not make a nightingale or a fly. And the One Who creates the nightingale is the One Who creates all birds; and the One Who creates a human being could only be the One Who creates the universe.” The Rays ( 628 )

 

“This points to an important mystery of Ahadiyyah. It is like this:

The relationship between man's rûh and his body is such that it causes all his members and parts to assist one another. That is, man's rûh is a commanding law from among the takwînî laws -the manifestation of Irâdah- which has been clothed in external existence, and is a Rabbânî subtle faculty. Thus, in administering the parts of the body, and hearing their ma’nawî voices, and seeing their needs, they do not form obstacles to one another, nor do they confuse the rûh. Near and far are the same in relation to the rûh. They do not veil one another. If the rûh wishes, it can bring the majority to the assistance of one. If it wishes, it can know, perceive, and administer through each part of the body. Even, if it acquires great luminosity, it may see and hear through all the parts.

In the same way, وَ لِلّٰهِ الْمَثَلُ اْلاَعْلَى since the rûh, a commanding law of Janâb-i Haqq, displays this ability in the body and members of man, who is the small ‘âlam, surely, the boundless acts, the innumerable voices, the endless du'âs, the uncountable matters in the universe, which is the great ‘âlam, will present no difficulty to the all-embracing Irâdah and absolute Qoudrah of Al-Wâjib Al-Wujûd One. They will not form obstacles to one another. They will not occupy that Khâliq Zuljalâl, nor confuse Him. He sees them all simultaneously and hears all the voices simultaneously. Close and distant are the same for Him. If He wishes, He sends all to the assistance of one. He can see everything and hear their voices through everything. He knows everything through everything, and so on...” The Words ( 720 )

 

 

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