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Emir Abd El-Kader – The Mirror of God

Ange Tissier,

portrait of Emir Abd El-Kader,

paintings in the collections

of the Musée d’Art et d’Industrie in Roubaix‎, France.


Today’s sharing from the Blue House of Via-HYGEIA, is a contribution by our friend Emir Abdulkadir Inanç with an excerpt from Emir Abd El Kader’s ‘Mawaqif, providing us with an English translation. His source is ‘Le Livre Des Haltes’, French translation of the Arabic of the ‘Mawaqif’, by Abdallah Penot, Dervy Livres, 2008. Excerpt is page 294. Its echoes Louis Claude de Saint Martin’s text on mirrors and with Suhrawardi ‘s Kitab ‘hikmat al-ishraq’ (The Philosophy of Illumination) Part 2, ‘The Second Discourse’, Section 9 & 10 , two  examples within our recent sharings, and finally with some of Ruzbehan Baqli ‘s works we will share more soon. So, Let’s hear from the two Emirs!


The Mirror of God

So it is called the mirror because, God desiring to see his proper Essence under the raiment of a synthetic being (lit: world, kawn), contemplated Himself therein. Therefore, He manifested Himself in the Muhammadan Reality, in which He fashioned the Pearl of all beings that are enclosed in the cisterns of His Science. Thus, He condensed Himself into a mirror, into a form different from Himself, but without separation or multiplicity, because the image reflected in the mirror is none other than that of the one who gazes into it, without constituting its reality. When God gazed into this mirror, which was none other than Himself, or the Muhammadan Reality as the first creation, or the Reality of beings in the world of separation (Hadrat-al tafsil), all that the divine Pearl “contained” became apparent to Him. Thus, He looked at it and saw Himself free from all imperfection (Tahir), as well as all the gems of His knowledge, without fusion (hulul) or union (ittihad). Turning toward these (which He had previously clothed with the finery of existence), He said, “Kün” (BE) so they gushed forth onto the worldly stage, not in themselves, but in Him. However, in reality, He appeals to only Himself, by Himself.


Le Miroir De Dieu

Ainsi est-il appelé parce que Dieu S’est contemplé en lui, désirant voir Sa propre Essence sous la forme d’un être (litt : monde, kawn, kevn) synthétique. Aussi Se manifesta-t-Il dans la Réalité Muhammadienne, dans laquelle Il détermina la « forme » de tous les êtres que Sa Science les contenait. C’est ainsi qu’Il Se tint lieu à Lui-même de miroir, sous une forme différente [de Lui-même sous le rapport des apparences] mais sans séparation, ni multiplicité [entamant son Unité] : car l’image que renvoie le miroir n’est autre que celle de celui qui s’y mire ; sans pour autant en constituer la réalité. Lorsque Die eut contemplé ce miroir, qui n’était en réalité que Sa propre Personne, ou la réalité Muhammadienne en tant que première création, ou la Réalité des êtres dans le monde de la séparation (Hadrat-al tafçil) ; tout ce que « contenait » la Forme divine Lui apparut. Dieu la regarda donc et Il S’y vit exempt de tout imperfection (Tahir), ainsi l’ensemble des [objets de] Sa connaissance, sans fusion (hulul) ni union (ittihad). S’adressant à ces [objets] (qu’Il avait au préalable vêtus de la parure de l’existence). Il leur dit : « Soyez » (kun) si bien qu’ils furent, non par eux-mêmes, [mais en Lui]. Mais en réalité, Il ne S’adressa qu’à Lui-même, par Lui-même.


Emir Abd El-Kader – The Mirror of God

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