Space: The felt Rahma (Divine Mercy)
All Sifāt (Divine Attributes) participate, positively or negatively, as
prehensions contributing to the concrescence of all Wujud (Being-ness).
The vectorial-feelings felt via these prehensions form a complex
quantum i.e. not a single prehension can be taken out or the entire
ensemble of Wujud (Being-ness) would cease. Know that these Sifāt
(Divine Attributes) are the very entanglements that link/relate all
to each other, Here or There!
One such feeling is what we understand as the spatial-attributes e.g.
above, below, inside or outside and so on.
This peculiar feeling is the subjective-form of a prehension that
prehends Rahma (Divine Mercy)!
‘Ey Rūyeh Māham (O my moon-faced love) let me tell you this in
different ways, so you can see:
1. The Rahma (Divine Mercy) is ‘There’ and it appears
‘Here’ as the endpoints of a multiversal transcendental vector, the
prehension, that is felt as the space we roam around within
2. The Rahma (Divine Mercy) is like a sunrise-like
Manifestation) that is projected/reflected off the
mirror of the Wujud (Being-ness),
and the reflection is seen by your
eyes as the space that contains all things (Spiritual view)
3. The Rahma (Divine Mercy) participates as the
necessary Divine Entity, that incorporates/appropriates all the needed
resources for the appropriation of all Wujud (Being-ness) and
appropriation is the space that we feel (Organic view)
4. The Raham (Divine Mercy) is the energy-form that
transmits from ‘There’ to ‘Here’, and IT being here is felt
vis-à-vis the roaming-like feelings of space we are in (Physics
5. Azizam (My dearest) The Rahma (Divine Mercy) is
prehended/felt as a containing-space, for you to look for the signs of
Azizat (your Beloved), as though a wide-eyed perplexed lover lost in a
place seeking his/her beloved! (Lovers’ personal view)
Note: Each prehension of Rahma (Divine Mercy),
for each Wujud (Being-ness),
seamlessly, is entangled to any other such
prehension of Rahma, and for that reason we all can share/connect the
space(s) we are within. Had these prehensions of Rahma (Divine Mercy)
were not entangled, I would have my space to roam within and you had
yours and the spaces would have been strictly disconnected—Fa
Tabārakal-Lāhu Ahsanul Khāleqin (And due to these reasons, blest is
best/most beautiful creator of all creators).
In few words, you are moving in this space or you might say that you
are feeling the projection of the Divine Mercy in this
spatial-realm—our world. You are moving around the Divine Mercy which
is felt as a spatial feeling.
So remember, each act of movement, by a living or non-living, is an act
appropriated by the prehension of Rahma (Divine Mercy). Nothing can be
a containing space, and no one can be moving around such space, unless
by such prehending participation of the Divine Mercy.
And that is why each time we will to commence an action we say the
and that is why, specially, the two Divine
Attributes of Mercy are named: Rahman and Rahim, Rahman the Divine
Mercy for both worlds, and the Rahim the intense Divine Mercy focused
and exclusive for the other world. The ignition and movement of every
action is possible only because the attributes of Rahman and Rahim felt
Note: Some of the other Sifāt (Divine
Attributes) have the feel of spatial attributes to them as well e.g.
and Haqq (Truth) as INSHALLAH will be written soon.
The Mighty the Glorious said: And Hu (IT),
sends the wind as the harbinger of glad tidings IN FRONT OF Hu’s (ITs)
Rahma (Mercy) [7:57]. Here the term Bayna-Yada-y (In front of) is a
spatial attribute assigned to Rahma (Divine Mercy))
وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ
بُشْرًا بَيْنَ يَدَيْ
Rahma (Mercy) is NEAR to the good-doers” [7:56] again
assigns the spatial attribute of proximity/nearness (Qaribun) to the
Rahma (Divine Mercy).
رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ
“And/for WITHIN Allah’s
Rahma (Mercy)” [3:107], the term Fi (Within)
gives the spatial attribute of within/without as a container to the
Rahma (Divine Mercy).
وَأَمَّا الَّذِينَ ابْيَضَّتْ
رَحْمَةِ اللّهِ هُمْ فِيهَا خَالِدُون
“And My Mercy EXPANDS to all objects” [7:156], the term Wasi’at
(Expanding, past tense) again deals with spatial attribute of something
over-encompasses as in extending.
وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ
Note: The feeling for the Divine Attribute of
Rahma (Divine Mercy) is not Allah! This
means that the human Wujud (Being-ness)
feels the Rahma, and it is an attribute of Allah, but we are not coming
into contact with Allah. This is the main reason for adapting the
Whitehead’s prehension concept, since it allows for the vectorial
emanation of Divine Entities into this world, a subjective-form feeling
within the prehender and yet allows for no Hūlūl: Dissolving or
commixing of Allah into any object of ITs creation as does the sugar
within the water or the sweetness within a fruit. The prime example of
Hūlūl is the false attribution of divinity to Jesus the son of Virgin
The entanglement rings, also, do solve the problem with the Hūlūl:
Imagine each ring is millions of kilometers wide and imagine that each
made from crystalline material, one containing goldfish swimming within
and the other containing hummingbirds in perpetual flight. Imagine a
force, not from within the goldfish ring and not a force from within
Easter Not Western [24:35]—pulling the two rings at each other.
No matter how hard the two rings are pulled and neared, the two worlds
never touch and commix, one stays aquatic and the other aerial i.e. no
Hūlūl no immixing.
Finally imagine the rings are so close and some light got through from
the hummingbird side to the goldfish. Wow! The goldfish, momentarily,
behold a flash of light that shows creatures from another world—Tajalli
Back to Space and Rahma (Divine Mercy): All Wujud (Being-ness)
feel the Rahma, and a part of this feeling, inseparable from the rest
of the Wujud, is that of spatial attributes. This does not meant that Allah has
dimensions; that we are in front of Allah; that we are within Allah or
Allah is within us. These are feelings feeling the Rahma, and these
feelings, a part of our concrescence, are not Allah!
Feeling the Sifāt (Divine Attributes) is not Allah!
Source Al-Luma’ Fit-Tasawwuf (The Glimmer of Sufism) Abu Nasr
2007-2002, Dara O. Shayda