Whereas, Allah, being free from need and independent of the worlds, is indicative of the Absoluteness of Allah’s Essence (dhat) referred by the Sufis as the pure and absolute essence (dhat-i baht).

The truth is, Allah’s Absolute Essence (dhat) cannot even be defined as ‘Absoluteness’ as this word is used merely as an indicator to the Absolute Essence (dhat) in relevance to lower levels of manifestation. In reality, the ‘Essence’ cannot be expounded with terms such as ‘absoluteness’, ‘purity’ or ‘existence’.

If we can truly fathom this fundamental reality, then we will be able to view the topic from the top of the cone, from the point of unity.

Isn’t the event, known as ‘the Big Bang’, a simulation of the same concept on a macro level? The event, called the Big Bang, is a result of white matter that forms from white holes... All of the universes in the cosmos were born from such singular ‘points’ and have expanded into what they appear to be today. That first point is the defining point of the end. Just as the first cell of an elephant, for example, also contains the information of its last cell.

Hence, just as the innumerable expressions of existence in the cosmos have all originated from one primary point, all of the ‘meanings’ in all the worlds have originated from the Knowledge of Allah, based on His Infinite and Illimitable Will and Power.

If we can approach the matter in this way, we will have a clearer understanding of ‘fate’.

Allah says “I created humans as vicegerents on earth” and “Man is the vicegerent on earth”.

There are vicegerents in the heavens, that is, all other dimensions in the universe too. Every dimension, according to its structure and capacity, contains its own vicegerents. What we know of a vicegerent is the one delegated to earth, limited by earthly restrictions. There is only ‘one’ real vicegerent however, and that is what the Sufis call the Perfect Man (Al-Insan Al-Kamil) in reference to the Grand Spirit (Ruh-ul Azam). Also known as The Reality of Muhammad (Hakikat-i Muhammadiyyah) and in respect of knowledge as The First Intellect (Aql-i Awwal).

Adam is the miniature of this Grand Spirit. Interestingly, the word Adam literally means ‘naught’. He has a name but his existence is naught! Like the Roc bird, its name exists but its self doesn’t!

We’ve already established that the perceivable existence, in respect of its essence, is Allah’s anyway… It has expanded and multiplied via His Names, as the Names, or their expressions and manifestations increased, existence appeared also to multiply! Whereas in terms of ‘Unity’ (wahidiyyah), existence is only ‘One’.

If we were to give each wave a separate name, it wouldn’t change the fact that they are all waves. Whether some are bigger or smaller, whether some appear to be more curved or not, they are all waves in the same ocean. This is precisely where variations of perception originate. Perceptions differ according to views (basirah). If you view things from above, there appears to be neither any differences nor any dispute, neither alteration nor altercation.

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