Tanrı ve İnsan: Kudret Sahibine Giden Yolun Kalbi

2. God and Man. 'Man is the form of God and God is the spirit of Man.' 'Man is to God as the pupil to the eye: by means of him God beholds the objects which He has created.' 'Man's origin is both temporal and eternal; he is an organism durable and everlasting.' 'Man is the substance of every attribute wherewith he endows God: when he contemplates God he contemplates himself, and God contemplates Himself when He contemplates Man. Hence Abú Sa'íd al-Kharráz said that he was a face and tongue of God, who is called by the name of Abú Sa'íd al-Kharráz and also by other temporal names, because God unites all opposites in Himself.' God dwells in the heart of Man, and Man, invested with Divine qualities, is a mirror which displays God to Himself. Divine qualities may justly be attributed to anyone who is so transported from himself that God becomes his eye and his ear. Although union with God is not possible while the body exists, Ibn al-'Arabí, like Plotinus, holds that 'deification' is attainable. Elsewhere he says that knowledge of God is the utmost goal that can be reached by any contingent being. This knowledge is gained solely by means of Faith and Contemplation, which Reason may serve if it consents to lay aside its reflective faculty. What, then, is the end of knowledge? Apparently, a state of Nirvana or transcendental unconsciousness, the passing away from passing away.