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The growth of the human soul, the process whereby it moves from darkness to light, is also a growth from death to life (hayat), ignorance to knowledg… - William Chittick
" "The growth of the human soul, the process whereby it moves from darkness to light, is also a growth from death to life (hayat), ignorance to knowledge (‘ilm), listlessness to desire (irada), weakness to power (qudra), dumbness to speech (kalam), meanness to generosity (jud), and wrongdoing to justice (qist). In each case the goal is the actualization of a divine attribute in the form of which man was created, but which remains a relative potentiality as long as man does not achieve it fully. All the “states” and “stations” mentioned earlier can be seen as stages in the process of actualizing one or more of the divine names.
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About William Chittick
William C. Chittick (born June 29, 1943) is an American Muslim philosopher, writer, translator and interpreter of classical Islamic philosophical and mystical texts. He is best known for his work on Rumi and Ibn 'Arabi, and has written extensively on the school of Ibn 'Arabi, Islamic philosophy, and Islamic cosmology. He is a Distinguished Professor in the Department of Asian and Asian American Studies at Stony Brook University.
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William C. Chittick
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William Clark Chittick
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Additional quotes by William Chittick
It should be obvious that by real thought I do not mean the superficial activities of the mind, such as reason, reflective thinking, ideation, cogitation, and logical argumentation. Rather, I mean the very root of human existence, which is consciousness, awareness, and understanding. The Islamic philosophical tradition usually referred to this root as ‘aql, intelligence. Thought in this sense is a spiritual reality that has being and life by definition. In contrast, the bodily realm is essentially dead and evanescent, despite the momentary appearance of life within it. Intelligence is aware, but things and objects are unaware. Intelligence is active, but things are passive. Intelligence is living, self-conscious, and dynamic, but things are empty of these qualities in themselves. In its utmost purity, intelligence is simply the shining light of the living God, a light that bestows existence, life, and consciousness on the universe. It is the creative command whereby God brought the universe into being, the spirit that God blew into Adam after having molded his clay, and the divine speech that conveys to Adam the names of all things.
Knowledge is the most all-encompassing of the divine attributes, which is to say that “God is Knower of all things” (Koran 4:176, 8:75, etc.). “Not a leaf falls, but He knows it” (6:59). Nothing escapes His knowledge of Himself or the other. “Our Lord embraces all things in knowledge” (Koran 7:89). The only attribute said to have the same all-encompassing nature is mercy, which is practically identical with existence.’ “Our Lord,” say the angels in the Koran, “Thou embracest all things in mercy and knowledge” (40:7).
The Koran commonly refers to the knowledge brought by the prophets as “remembrance” (dhikr) and “reminder” (dhikra, tadhkir), terms that derive from the root dh-k-r. The Koran calls itself by these words more than forty times, and it refers to other prophetic messages, like the Torah and the Gospel, by the same words. The basic Koranic understanding of the necessity for a plurality of prophets is that Adam’s children kept on falling into heedlessness and forgetfulness, which is the shortcoming of their father. The only cure for this shortcoming is the remembrance that God provides by means of the prophets.
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