From Farhang-e Istilahat-e Irfani (The Dictionary of Gnostic
Terminologies) by Sajjadi:
Azal is timelessness in the past tense. Azaliyat: Free of any
beginning; Abadiyat: Free of any ending.
Azal is Qidam
and Azaliyat is attributed solely to Allah. Azali is
one of the Divine Names. Azaliyat is one of Hu’s
Divine Attributes. Azal has no beginning; Abad has beginning but no
ending. Azal coincides with Ahadiyat as long as there are no antecedent
formations of temporal time and corporeal matter.
Lahiji from Sharh-e Golshan-e Raz
Azal is one thing and Azal-e Āzāl something else.
Azal-e Āzāl is the everlastingness of the Wujud (Divine Being), in
absolute sense, that has no ‘Adam (Non-Being).
Azal is what is annexed to Adam (Non-Being). Therefore every being has
Azaliyat and also Abadiyat:
1. Azaliyat: What is within the Divine Knowledge
about a being, an immovable essence
2. Abadiyat: An instantiated corporeal form of being,
derived or extracted from the Azali knowledge-form (item 1)
In other words, within the Divine Presence, Azaliyat and Abadiyat of
all beings are the same, forms of knowledge that are equal in presence
Indeed the Azal and Abad have Ittihad (Synchronicity) within the Divine
Presence. And no matter what is present or what is emergent there are
no differences between the Azal and Abad within the Divine Presence,
for they are equally accessible (to Allah).
For example the creation of Adam and (second) descending of Jesus are
together (as if in one time).
Remark: I have read in one of
Ibn Sina’s treatise the following passage but I cannot find the lection:
Azaliyat is a modality of Divine Presence which is free of Fa’iliyat
(Doer-ness) i.e. Allah
does things in Azal free of Allah being the doer meaning there is no
trace of any doer but Allah does those actions.
© 2009-2002, Dara O