{"id":117,"date":"2024-04-05T21:43:17","date_gmt":"2024-04-05T21:43:17","guid":{"rendered":"https:\/\/love.ishq.ir\/?page_id=117"},"modified":"2025-01-05T00:46:41","modified_gmt":"2025-01-05T00:46:41","slug":"fe7e09bfe069083471fac3aea146c5d8d3d15f1275c7c9f05ecb79fd28242f8dd8fe7e09bfe069083471fac3aea146c5d8d3d15f1275c7c9f05ecb79fd28242f8db5fe7e09bfe069083471fac3aea146c5d8d3d15f1275c7c9f05ecb79fd28242f8","status":"publish","type":"page","link":"https:\/\/love.ishq.ir\/","title":{"rendered":""},"content":{"rendered":"\n
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\"Light<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Light (03)<\/a><\/h4>
\nLight is both the apparent and the one that makes things appear, in the same way, it is clear and makes things clear. Therefore, to grasp any concept and the truth of anything, we need light, and without light, no concept becomes apparent, and differences arise.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Light<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Light (02)<\/a><\/h4>
\nApparent light is very different from spiritual light, spiritual light is different from inner light, inner light is different from true light, and so on. However, the example of apparent light makes it possible for us to understand spiritual light.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Light<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Light (01)<\/a><\/h4>
\nKnow that light is luminous, and its true application can only be attributed to Allah (Subhanahu wa ta’ala). Anything other than Allah (Subhanahu wa ta’ala), to which light is attributed, will be a metaphorical usage.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (22)<\/a><\/h4>
\nMay Allah (Subhanahu wa ta\u2019ala) grant this humble and insignificant servant the ability to convey a delicate meaning in a refined vessel, so that through it, not only the thirsty may quench their thirst, but also the troubled souls may return to peace and reassurance.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (21)<\/a><\/h4>
\nIf you washed your spiritual existence with the purity of tears, Then know, you have received the essence of meaning with grace from the subtleties.\nThis perfection of meaning is not but due to His Kindness, So, from the Kindness of Reality, you certainly have received mercy from this enigma.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (20)<\/a><\/h4>
\nWhile the exoterics believe they have experienced various colors, the esoterics have only quenched their thirst and reached tranquility. While the exoterics consider the form of expression to be unchangeable, the esoterics have grasped its subtlety and delicacy, not only have they not focused on its color and scent, but they have also benefited from it without any limitations.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (19)<\/a><\/h4>
\nKnow again that the way of expression is through words, and words are the domain of the exoterics. However, every form has a hidden meaning, and empathizing with the meaning is the domain of esoterics. Only esoterics carry the key to the mysteries of meaning. While exoterics are preoccupied with form, color, and scent, the esoterics have relished the purity of water that has embraced a shape.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (18)<\/a><\/h4>
\nThese phrases have an essence of meaning, yet, The essence of meaning does not dwell in every phrase.\nO phrase, if you have relocated from meaning to negligence, the beauty has left your appearance, and you’re lost.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (17)<\/a><\/h4>
\nThis introduction is necessary for what is addressed in this writing. Know that what we have endeavored to express relates to the esoterics (people of meaning), while the exoterics (people of expression) are unaware of it. And since the exoterics are completely immersed in disputes, we will not be astonished by their disagreements on this subject. However, we have tried to choose the manner of expression in such a way that every soul might receive something to the extent of their conceptual needs.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (16)<\/a><\/h4>
And it is in this same context that Attar-e-Neyshaburi says:\n
\nBe a man of meaning and don’t twist in the form, what is meaning? the Real, and what is form? Nothing.\n<\/div>\nMaulana Jalaluddin Rumi says: \n
\nPass by the forms and wake from names, escape toward meanings, from names and titled games.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (15)<\/a><\/h4>
\nKnow that only agreement is possible between esoterics and there is no room for difference therewith, but as for the exoterics they have sought differences, strayed from unity, inherited multiplicity, and followed diversity. Therefore, whoever seeks unity must receive and follow the path of esoterics, because only the esoterics have found the path to unity, and the path of exoterics ends only in diversity and nothing else.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (14)<\/a><\/h4>
\nIt is in this context that Maulana Jalaluddin Rumi says: If the words of the great ones are different in a hundred ways because the truth is One and the path is One, how can the words differ? But they appear differently. The meaning is identical, but the difference is in the appearance, in meaning they are all similar.<\/b>\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (13)<\/a><\/h4>
\n… similarly, when a difference arises between esoterics (the people of meaning), it is not a difference, but when the esoterics have put meaning into an expression to explain it, what is received from that expression, there is a difference between those perceptions, and not in the meaning itself. So the esoterics do not differ, but the difference is in the perception of the exoterics, and the defect lies within their understanding and perception.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (12)<\/a><\/h4>
\nAfter explaining the difference between expression and meaning, it becomes clear that those who understand the meanings are all in agreement, but those who understand only appearances all differ. So when there is a difference between exoterics (those who understand only appearances), that difference is actually in the expression, and the meaning remains hidden within it.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (11)<\/a><\/h4>
\nBecause they took color \nand controversy to the open,\nThey remained hidden \nfrom the confidential, \nThey acquired from the \noutward forms but, \nOn the inside, they were \nundoubtedly helpless.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (10)<\/a><\/h4>
\nOn the other hand, the esoterics (people of meaning) have not only drunk from the water and quenched their thirst, but have achieved colorlessness, so as an outcome, form, color, and smell have become meaningless to them, because they have achieved the reality of meanings, and have separated expression from meaning. So, they all spoke of agreement and unity and avoided division and dispute.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (9)<\/a><\/h4>
\nExpression is similar to a container and the meaning is like the water in that container. Now know that the exoterics (people of expression) have become obsessed with form, color, and smell, in other words, the appearances, and for this reason, they have fostered differences.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (8)<\/a><\/h4>
\nKnow that expressions are that which can be seen and read with the eyes, but meanings are neither seen nor read but are incorporated into the intellect. meanings are pure like clear water, but expressions have forms and appearances, and color and smell. When a meaning is placed in an expression, it takes on the form, color, and smell of the expression, but as soon as the meaning is separated from the expression, it returns to its purity and clarity.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (7)<\/a><\/h4>
\nThe pain of separation \nhas a reason in vision\nThat reason is known\nby the pain unknown\nThus, pain cannot enter \nwithin separation\u2019s mentor \nBecause pain is indeed \nunlike separation decreed\n\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (6)<\/a><\/h4>
\nSo guidance is both prior and subsequent, while only light is encompassed within its bounds and nothing else.<\/div>
\n
\nSince guidance was specified from eternity\n\nIt paved the way from beginning to the end\n\nThe path became visible amidst the light\n\nOnly light and only light and only light\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div>
\"Preface<\/a><\/div>
Unity of Love and Intellect<\/a><\/div><\/div>

Preface (5)<\/a><\/h4>
\nIt means: \u201cAllah <\/b>(Subhanahu wa ta’ala) guides to<\/b> (the gnosis of) His light whom He wills<\/b>.\u201d Here, knowledge itself becomes possible through guidance, and the purpose of guidance is light, so without light there is neither guidance nor knowledge.\n<\/div><\/div>
Syed Muhammad S. R. Naqshbandi<\/a><\/span><\/div><\/div><\/div><\/div><\/div><\/div><\/div>
Load More \r\n \r\n<\/svg>\r\n<\/span><\/span><\/div><\/div><\/div>\n\n\n
Load More<\/a><\/div><\/div>\n<\/div>\n\n\n\n

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