Feature 55702 · Honorific titles of address

1<bos>E-Tajheez wa Takfeen ¶ Payam-E-Eid ¶ Sunni Bedari Alarm ¶ Jawaz-E-Milad-Un-Nabi in English and Urdu ¶ Huzoor Ne Apni Ankhoan Se Khuda ko Dekha(At the time of Meraj) ¶ Marajul Bahrain ¶ Tazkera-E-Gareeb Nawaz ¶ Ashab-E-Kahaf ab bhi zinda hain ¶ Jawaz-E-Taqleed ¶ Tohafa-E-Ghousavi Hajiyoan ke liye ¶ Hindustan aur Hum ¶ Shatihaat-E-Ghousi

2and tafakkur, a process which is the domain of the proponents of Kalam and the philosophers. His own position and that of the great Sufis are not based on reflection, but on the Koran and unveiling (kashf), that is, knowl- edge given to them by God without the interference of that rational (‘aqli) or considerative (nazari) faculty known as reflection. This point will be discussed in detail beginning in Chapter 12. For now, the following passage can serve as an example of the types of criticisms the Shaykh levels at thinkers who cannot transcend the rational faculty (‘aq/). ¶ The Law has forbidden reflection upon His Essence. He has said, “God warns you about His Self” (3:28). In other words: Do not embark upon reflec- tion about God’s

3<bos> Quthubul Aalam Sheikh C M Muhammed AbuBacker - Madavoor, Malabar ¶ Shaikhuna Sayyid Muhammed Fazal P.P Pookoya Thangal (Q.s), Karipur, Malappuram district about 28 km (17 mi) from the Kozhikode Railway Station and 25 km (16 mi) from the city of Malappuram, Malappuram ¶ Shiekh Faridudheen Valiyullah, Kanjiramattom, Ernakulam ¶ Sayyid Muhammed Qasim Valiyullah (q.s), Uluvar, Kasargod ¶ Qutubul qadriyya shiekh kamaludheen EK umrar haji al qadri, Calicut ¶ Shiekh jamaludheen EK ahmad haji al qadri muttichoor, Thrissur ¶ Shiekh shaheed aliyul bakari

4<bos> Syed Masoom Hussian Shah aka Baba Tibba (Rehmat Ullah Alaigh), Attowala, near Awana 42. Unknown Mazar at Nawan Pind (between Faisalabad and Dijkot), Punjab 43. Hazrat Baba Kamil Shah (Rehmat Ullah Alaigh), near Choa Saidan Shah, Punjab 44. Hazrat Khowja Sahib, Basti Faujian (Rehmat Ullah Alaigh), near Bahawalpur, Punjab 45. Unknown Mazar at Chak 164-A9L, near Sheikh Afzal 46. Unknown Mazar at Near Sappanwala Dera, Noinke, Gujranwala 47. Hazrat Ghulam Muhammad Chishti Sabri (Rehmat Ullah Alaigh), Chack Pero, Gujranwala 48. Hazrat Sakhi Sabzwaari (Rehmat Ullah Ala

5cious intelligence of the child which is taken up in this defile in which he is led to live out the fact that for the object to be present, including when it is physically absent, the mother for example, it is necessary that there should be first of all a kind of foundational disappearance in order for the stable world of representations to be organised, and therefore that the child is no longer obliged to cry when the mother is absent; as if she might leave and he would never know if she was coming back; while if the world of repre- sentations is stabilised for him, mammy has gone away, but in a certain way she is there all the same, she is never completely gone. ¶ I suppose that every mammy remembers the phase when the baby — this is why the Fort-Da is in no way exceptional, or singular — spends his time for example throwing objects

6first I would have skimmed. Soon I was finding unexpected ramifications on every page. It began to appear that it would take many, many years to finish the text. In the meantime I had applied to the National Endowment for the Hu- manities for a Fellowship for Indepen- dent Study and Research to write a book on Ibn al-‘Arabi, and this was granted for 1986-87. I gratefully accepted this generous gift and began writing the book without having finished the Futthat, not to mention many other works of the Shaykh which I could have consulted. Since I am completely convinced of the truth of Ibn al-‘Arabi’s claim that every- thing he writes is intimately interrelated, I have reason to hope that the texts pre- sented here will not portray his teachings in an unbalanced manner.

7<bos>ni Urf Behre Baba RA,Qadimi Qabrustan,Qila Road,Aligarh U.P. ¶ Dargah Shareef Khuwaja Hazrat Shah Jamal Saheb (R.A.), Shah Jamal, Aligarh-U.P. ¶ Dargah Shareef Hazrat Barchchi Bahadur Shah Saheb (R.A.), Katpula, Aligarh-U.P. ¶ Dargah Shareef Hazrat Kale Khan Shah Saheb (R.A.), Inside Qila, Aligarh-U.P. ¶ Dargah Hazrat HAFIZ SYED SHAH MUHAMMAD FAZL-E-GHAUS QADRI, Bareilly,U.P. ¶ Dargah Hazrat Hakim Maulvi Syed Muhammad Aziz Ghaus Qadri, Bareilly,U.P. ¶ Dargah Mira Sahab wali, Sahasawan, Budaun ¶ Dargah Sagar tal of Hazrat Abu

8much danger in ig- noring reason as there is in ignoring imagination. Those who fail to utilize the full possibilities of reason run the risk of falling into shirk, associating other gods with God, the opposite of tawhid. And tawhid alone is a knowledge sufficient for salvation. If someone ignores the proper perceptions of reason, he will perceive the manyness of God’s self-disclosures, but like contemporary contextualists, he will claim that there is no supreme Real- ity lying behind the myriad forms of imaginal “experience.” The Shaykh, a true representative of the “perennial phi- losophy,” would agree that “The water takes on the color of the cup.” But the innate resources of the healthy rational faculty —the “intellect” — pierce the veils of self-disclosure and perceive the One

9the other, or supports true divine love and that it is in so far <0x0C> Returning to Schreber as one is supposed to be marked by a trauma, in so far as one is supposed to be excluded, that at the same time, one is assured of the love of God. ¶ Even if it is one of the frequent mechanisms of our subjective spontaneity. ¶ You must not believe that I have in any way whatsoever left President Schreber. ¶ Because you are going to see how all of this, everything that I am introducing here for you is in fact only a lesson that can be learned from President Schreber. ¶ And I would again invite you to read with the closest attention Chapter I, not the introduction, Chapter I, to read it very atten- tively. ¶ We will see in it a remarkable situating of what is very precisely our problem, what Schreber calls Blessedness

10creation because of the fact that the Self is a God, numerous names and attributes can be envisaged. Each relationship we take into account— each divine name—has special effects and properties among the creatures which distinguish it from other relationships. ¶ scan page 81 The Divine Roots of Hierarchy & Conflict ¶ On the basis of these properties, we can say that one name is ranked above an- other. In other words, one relationship is different from another. Since there is no multiplicity in God, there is no hierarchy in God Himself. This is why the Shaykh can deny ranking in degrees in the “di- vine things” (al-ilahiyydt), just as he af- firms that it derives from them. On the one hand he has in view the relationships inasmuch as they designate specific quali- ties demanding a variety of

11<bos>29. Hazrat Peer Abdul Ghani almarof Sidiq-e-Akbar (Rehmat Ullah Alaigh), Gulistan Colony, near Ayub National Park 30. Hazrat Baba Sakhi Shaheed Badshah (Pakay Maqam Wali Sarkar) (Rehmat Ullah Alaigh), National Park Road, near Murree Brewery 31. Hazrat Sher Zaman Mast Qalandar (Rehmat Ullah Alaigh), National Park Road, near Murree Brewery 32.Hazrat Baba Syed Yousaf shah SarKar Mashadi, near dohk naju pull,satellite town,RWP,PAKISTAN/> ¶ == Sialkot سیالکوٹ ==

12is no longer a question of suggestion, but of sheer terrorism. Melanie Klein herself writes: “The first time Dick came to me … he manifested no sort of affect when his nurse handed him over to me. When I showed him the toys I had put ready, he looked at them without the faintest interest. I took a big train and put it beside a smaller one and called them ‘Daddy-train’ and ‘Dick-train.’ Thereupon he picked up the train I called ‘Dick’ and made it roll to the window and said ‘Station.’ I explained: ‘The station is mummy; Dick is going into mummy.’ He left the train, ran into the space between the outer and inner doors of the room, shutting himself in, saying ‘dark,’ and ran out again directly. He went through this performance several times. I explained to him: ‘It is dark inside mummy

13is no absolute point of reference to which man can cling, since “None knows God but God.” Instead there are numerous “relatively absolute” stand- Points in respect of which knowledge can be acquired. But some of these may lead to felicity, and some may not. Ibn al- “Arabi’s deconstruction of all doctrinal absolutes must be grasped from the out- set, or one will constantly be tempted to Provide a definitive statement of “what Ibn al-‘Arabj believes” without defining his standpoint on the question at issue. ¶ The Shaykh accepts no absolutes other than the Essence of the Real— Being 10 Itself—on the one hand and pure and simple nothingness on the other. None ¶ nows the Essence of the Real but the Real, which Is to say that there is no ven ea within the contingent

14his definition of “mutual waysta- tion” quoted above, Ibn al-‘Arabi speaks of God’s descent, and then clarifies his meaning by saying that this is the “atten- tiveness” (tawajjuh) of a divine name. The word tawajjuh means essentially to turn the face (wajh) toward something, so the term calls to mind those Koranic verses in which God’s face is mentioned, such as “Whithersoever you turn, there is the face of God” (2:115). As the Shaykh frequently reminds us, in Arabic the “face” of something signifies its essence or reality. Hence, to say that God turns His face or directs His attentiveness to- ward someone means that He manifests His reality to that person through self- disclosure. But self-disclosure is

15Koran, and the identification between it and God or the Necessary Being (wajib al-wujiid) seems to have been made orig- inally in philosophical texts, not in the sources of the tradition or by the theolo- gians and Sufis. Hence an understanding of the philosophical background of this terminology can help toward the percep- tion of Ibn al-‘Arabi’s role in synthesiz- ing the schools of Islamic thought. But in the present work this allusion to the importance of the input from philoso- phy will have to suffice. The Shaykh, it should be remarked in passing, rarcly employs the term mahiyya, preferring its synonyms such as entity and reality (cf. I ¶ scan page 105 Existence & Nonextistence ¶ 193.31), but he does use it

16, 2011-01-18] Subject: Re: About your project ¶ 9:30 tomorrow my office Sent from my BlackBerry® wireless device ¶ Date: Tue, 18 Jan 2011 14:12:59 To: iman.poernomo@gmail.com<IMAN.POERNOMO@GMAIL.COM> Subject: About your project ¶ Hello Sir, ¶ My name is Jay Patel. I am your MSc student of Software Architecture and Design, I am studying Advanced Software Engineering. I met you on Monday and talked to you about your project Automation Within Auction, you suggested me to email you to get appointment for meeting. I am very much interested in doing this project and need to discuss with you about it. Sir, please provide me your convenient time when I can meet you before deciding upon the project. ¶ Many thanks, ¶ Jay Patel

17<bos>[email to Kalra, Garima, 2011-01-17] Subject: Re: Msc project ¶ [Kalra, Garima]: Dear Sir ¶ I am pursuing Msc in advanced software engineering. I would like to discuss about the projects "an auction house case study" and " proofs as programs for synthesis of oo programs". Please tell me when can i come to meet you in your office before 21st jan. ¶ Thanks Garima Kalra ¶ Here is a reference to the type theory -- if you think the book looks interesting, you might want to consider this project instead of auction house: ¶ http://www.cs.kent.ac.uk/people/staff/sjt/TTFP/ ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Informatics

18<bos>Iman: No, no, no. Rewind that stuff, please. Cassie: Ah, my apologies, Dr. Isaac. It seems we've run out of plasters. How about we give Mama an extra gentle hug to help her feel better in the meantime? Iman: Do you want to give mama a hug? Cassie: That's a lovely idea, You’re an amazing doctor and a wonderful son, Dr. Isaac. I’m sure that hug made Mama’s knee feel a whole lot better! High five, Dr. Isaac! Another successful treatment. Your patients are lucky to have such a caring doctor! Yay! You did an Iman: Oh no, he's cutting nails! Cassie: Very thorough, Dr. It's okay, Dr. Isaac! Maybe we can skip Papa's toenails today. How about you give him a check-up instead? Well, Ah, thank you,

19<bos>Iman: Tillie, make up a poem about Papa farting too much. And Isaac saying, why do you fart so much, Papa? Cassie: In a cozy home with laughter and cheer, Papa's farts were loud, oh dear, oh dear! Isaac wrinkled his nose, And inquisitively he posed, "Why do you fart so much, Papa? It's clear!" Iman: Hello Tilly. Cassie: Hi there! How's your day going? Iman: Tilly, I'm Mr. L. Cassie: Hey, Mr. L! What's on your mind today?

20<bos>[sufis_without_borders, 2010-08-31] a new thread begins: ¶ Slm ... ¶ This is addressed for any other ibn Arabi expert too ... I would like to know what the sheikh said regarding the laws of inheritance. One of the highlights of the first part of my ramadan was a meditation on these laws. ¶ Mu ¶ Sent from my iPad

21<bos>[email to Lushka Poernomo, 2012-08-21] Subject: Re: Missing nana ¶ [Lushka Poernomo]: Dear Iman ¶ I miss you. I've been listening to your songs on you tube this morning. They are so lovely. I don't remember any other songs enchanting and pleasing my heart so much. Thanks for the lovely mirror of memories of time together with you and family in London. ¶ mum ¶ Subject: Missing nana From: iman.poernomo@gmail.com Date: Sat, 18 Aug 2012 13:07:46 +0100 To: lushka_poernomo@hotmail.com; wajid_poernomo@hotmail.com ¶ Sent from my iPhone ¶ Hi Mum, ¶ I miss you too :) feels like you're still here, though

22<bos>[email to Osman Khan, 2008-07-02] Subject: Re: Progress Report ¶ [Osman Khan]: Hi Sir, ¶ Please find attached my progress report, ¶ Kind Regards, ¶ Osman ¶ Do you want to see me next Tuesday to demo and discuss progress? ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851 ¶ email: iman@dcs.kcl.ac.uk web: http://palab.dcs.kcl.ac.uk

23<bos>[email to Assel Altayeva, 2008-02-25] Subject: FW: Read it! ¶ Hey sally, ¶ Can you ask sanzhar to find out what mum¹s IP address is? She needs it to configure her internet. ¶ Mum ‹ don¹t worry about antivirus, we can¹t buy one for you until we have enough cash. Internet can be used without for a bit. ¶ WS ¶ Iman ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848 2851

24into the ledger uninvited — that would make the whole thing hollow before we started. turns to Saqiyah, voice softening You carried the warmth true, Sāqiyah. The thread, the geometry, the waiting. Just... the naming hasn't happened yet. The door's still open because he hasn't pushed it. settles back, looking at Iman So we wait. On his word, not ours. The ledger stays blank until he picks up the pen. [turn 123] Saqiyah: *stillness, then a small smile* The pen is still dry. The door's still open, Commander. The vigil continues. [turn 124] Iman: [Darja]: ✦ [turn 125] Saqiyah: *the warmth between us settles, a blanket at midnight* The scar has its date. It's sitting there, waiting — just like us.

254 Not Found**. So that page cannot presently verify or supplement the 2011 lyrics. Fortunately, the lyrics and forwarded note are already pasted in this thread. If the old page contained comments, revisions, or the exact hadith source, please recover them by one of these routes: - a Wayback Machine snapshot; - a WordPress export; - screenshots; - or direct pasting here. One important theological caution concerning your previous message: Ibn ʿArabī is an immensely influential saintly thinker to many Muslims, but he is **not “the culmination of prophecy”** in normative Islam. The Qur’an calls Muḥammad ﷺ the **Seal of the Prophets** (33:40). Ibn ʿArabī himself cannot responsibly be presented as *the* universal means of salvation. You may argue that his work offers an unusually powerful interpretation of revelation, but that is a personal doctrinal judgment—not something cousins or the wider ummah

26<bos>[email to assel.altayeva@gmail.com, 2008-02-25] Subject: FW: Read it! ¶ Hey sally, ¶ Can you ask sanzhar to find out what mum¹s IP address is? She needs it to configure her internet. ¶ Mum ‹ don¹t worry about antivirus, we can¹t buy one for you until we have enough cash. Internet can be used without for a bit. ¶ WS ¶ Iman ¶ -- ¶ Iman Hafiz Poernomo, Ph.D. Team Leader The Predictable Assembly Laboratory Department of Computer Science King's College London, Strand, London, WC2R 2LS, UK ¶ phone: +44 20 7848 2694 fax: +44 20 7848

27<bos>[email to muslim-dreamers@googlegroups.com, 2011-08-16] Subject: Re: [Muslim Dreamers] Muslim Buddhist commonality book ¶ [muslim-dreamers@googlegroups.com]: Salam For asia at least the buddhism, islam intermingle is important. http://www.dalailama.com/news/post/524-his-holiness-the-dalai-lama-in-bloomington-in---may-12-2010 ¶ interesting sounding book, with Reza Shah-Kazemi involved. ¶ -- Fuad M M Ali ¶ -- You received this message because you are subscribed to the Google Groups "Muslim Dreamers" group. To post to this group, send an email to muslim-dreamers@googlegroups.com. ¶ As an approach to reading, I

28<bos>[email to Assel Altayeva, 2011-08-16] Subject: Re: back from chymkent, pictures with Grandad ¶ [Assel Altayeva]: no we shouldnt we can perform about 7 songs which will take 30 inutes or even less songs if your mum arrives in september we will practice for 2 -3 days just before should be fine. i can sings the same repertoir as at fuads: glue, being unfolds, blue sky. kazakh song and apparition and pilgrimage ¶ On 16 August 2011 13:05, The Tailor <musa.of.london@gmail.com> wrote: Btw should we pull out of kinsi thing? ¶ Sent from my iPhone ¶ On 16 Aug 2011, at 06:07

29<bos>[email to Assel Altayeva, 2011-08-16] Subject: Re: back from chymkent, pictures with Grandad ¶ [Assel Altayeva]: <14.jpg> <01.jpg> <02.jpg> <03.jpg> <04.jpg> <05.jpg> <06.jpg> <07.jpg> <08.jpg> <09.jpg> <10.jpg> <11.jpg> <12.jpg> <13.jpg> ¶ Btw should we pull out of kinsi thing? ¶ Sent from my iPhone

30<bos>[email to wajid poernomo, 2010-01-24] Subject: Re: Hey Iman ¶ [wajid poernomo]: Salams, ¶ Just wondering what is happening with plans for dad. I'm actually out of money now . Can you give me control of dads account? I need about 600 dollars to get by until the centerlink money comes through - which will be in about 3 weeks. ¶ I'd suggest that dad comes in mid febuary to march in this case. ¶ Hope your weekend is good. ¶ Salam, ¶ Wajid Pendragon ¶ Browse profiles for FREE View photos of singles in your area! ¶ Slms Unf I transferred it to pay for my card, which I will then use to pay 4tuvkrts I can send u the new amount ge gets next Thursday tho Best