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🔴30.03.2026-What does the inner meaning of "all to Us will return"-Quran 21:93 in phylosophycal (Rumi) Theophany and Metaphysical?

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A beautiful and very deep question.

The verse you’re referring to:

“…and all of them will return to Us.” — (Qur’an 21:93)

Let’s explore its inner (bāṭin) meaning through three lenses: Qur’anic metaphysics, Sufi insight (especially Jalal ad-Din Rumi), and philosophical reflection.

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🌌 1. Qur’anic (Metaphysical) Meaning

In the Qur’an, “return” (rujūʿ) is not only about physical death. It has multiple layers:

➤ Ontological Return (Existential)

Everything originates from Allah:

• “To Him is the origin of creation…” (10:4)

So “return” means: 👉 Creation goes back to its Source of Being

This reflects a core metaphysical principle:

• We are not independent existences
• We are dependent manifestations

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➤ Conscious Return (Awareness)

The return is also about realization:

• Recognizing that we were never separate

This connects with:

• “We belong to Allah and to Him we return” (2:156)

So the return is: 👉 From illusion of separation → to awareness of unity

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🕊️ 2. Sufi (Rumi) Perspective – Theophany (Tajallī)

In Sufi thought, especially in Tajalli (Divine manifestation), the universe is a mirror of God’s Names and Attributes.

Rumi’s insight:

He would say:

“You are not a drop in the ocean, you are the ocean in a drop.”

What does “return” mean here?

👉 The world is a theophany (self-disclosure of the Divine)
👉 We “appear” as forms, but our reality is from Him

So “return” is:

• Not a journey in space
• But a dissolution of the illusion of separateness

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🔥 Rumi’s famous idea of return:

• From dust → plant → animal → human → angel → beyond

This is not biological evolution, but: 👉 Spiritual ascent toward the Divine أصل (origin)

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🧠 3. Philosophical Meaning (Metaphysics)

From a philosophical standpoint, this verse expresses:

➤ Unity of Being (Wahdat al-Wujūd)

Associated with Ibn Arabi:

• Only One True Reality exists (Allah)
• Creation is relative existence

So “return” means: 👉 The many dissolves into the One
👉 Multiplicity resolves into Unity

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➤ Time and Return

“Return” is not just future (after death)

It is:

• Continuous
• Happening at every moment

Every moment: 👉 Things arise from God and vanish back into Him

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🌿 4. Inner Psychological Meaning

On a personal level, “return” means:

• Returning from ego (nafs) → to the heart (qalb)
• From distraction → to حضور (presence with God)

It is: 👉 A journey inward, not outward

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✨ 5. Deep Synthesis

“All will return to Us” means:

• Ontologically: Everything comes from and depends on God
• Spiritually: The soul awakens to its origin
• Mystically: Separation is an illusion
• Philosophically: Only the One truly exists

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🪞 A Simple Analogy

Think of waves and the ocean:

• Waves appear separate
• But they are never separate from the ocean

👉 The “return” is simply: The wave realizing: “I was always the ocean.”

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If you want, I can connect this verse with other Qur’anic verses about rujūʿ (return) and show a complete thematic map.

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🔴Please tell me: what will happen if bad soul/nafs return to Allah?

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A profound question—and it goes to the heart of how the Qur’an understands the nafs (self/soul).

First, a key point from the Qur’an:

“Every soul will taste death, then to Us you will be returned.” (21:35)

So the return to Allah is universal—good or bad, all return. The real question is: in what state do they return?

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🌑 1. The “Bad Nafs” in the Qur’an

The Qur’an describes different states of the nafs:

• Nafs al-ammārah (commanding self toward evil) – 12:53
• Nafs al-lawwāmah (self-reproaching) – 75:2
• Nafs al-muṭma’innah (peaceful soul) – 89:27

A “bad soul” is not a fixed identity—it is a condition, shaped by choices, ego, ظلم (injustice), and denial of truth.

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⚖️ 2. What Happens at the “Return”?

When such a soul returns to Allah, three things are emphasized in the Qur’an:

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➤ (A) Full Exposure of Reality

Nothing remains hidden:

“On that Day, secrets will be exposed.” (86:9)

👉 The “bad nafs” faces:

• Its own الحقيقة (true reality)
• The consequences of its inner state

This is not just external judgment—it is self-revelation

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➤ (B) Justice (ʿAdl), Not Arbitrary Punishment

Allah is:

• Al-ʿAdl (The Just)
• Al-Ḥaqq (The Truth)

So the return means: 👉 Every soul meets exactly what it has become

“You will only be recompensed for what you used to do.” (37:39)

The suffering is not random—it is: 👉 The manifestation of one’s inner corruption

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➤ (C) Distance vs Nearness

The Qur’an often frames the outcome as:

• Nearness to Allah (for purified souls)
• Distance/veiling (for corrupted souls)

A “bad nafs” experiences: 👉 ḥijāb (veil) from Divine presence

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🔥 3. Sufi (Rumi-like) Understanding

From the perspective of Jalal ad-Din Rumi:

Hell is not merely a place—it is a state of being.

What happens to a “bad soul”?

• It returns to the Divine Reality
• But cannot bear the Divine Light

👉 Like:

• A diseased eye cannot bear sunlight
• The sun is not punishment—the incapacity is

So:

• The pain is from within, not imposed externally

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🌌 4. Metaphysical View (Unity Perspective)

In the thought of Ibn Arabi:

• Everything returns to Allah
• But each soul experiences Allah according to its state

👉 Same Reality, different experience:

• For purified souls → Beauty (Jamāl)
• For corrupted souls → Majesty (Jalāl)

So the “bad nafs”: 👉 Encounters Divine Truth as overwhelming, burning, or painful

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🧠 5. Psychological Inner Meaning

Even in this life, you can taste this:

• Guilt, anxiety, ظلم → inner النار (fire)
• Peace, sincerity → inner الجنة (garden)

👉 The return after death is: A complete unveiling of what is already inside

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🌱 6. Is There Hope?

Yes—very important.

The Qur’an never closes the door:

“Allah accepts repentance from His servants…” (42:25)

As long as one is alive: 👉 The “bad nafs” can transform

• From ego → awareness
• From ظلم → justice
• From heedlessness → remembrance

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✨ Final Insight

When a “bad soul” returns to Allah:

• It cannot escape the Divine Presence
• But it experiences that Presence according to its condition

👉 The pain is not because Allah is cruel
👉 It is because the soul is out of harmony with Truth

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🪞 Simple Analogy

Two people stand before a mirror:

• One is clean → sees beauty
• One is covered in dirt → feels shame

👉 The mirror is the same
👉 The experience is different

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If you want, I can show how the Qur’an describes hell (Jahannam) in more symbolic/metaphysical ways rather than only physical imagery.

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🔴Yes say on Hell:

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A profound question—and it goes to the heart of how the Qur’an understands the nafs (self/soul).

First, a key point from the Qur’an:

“Every soul will taste death, then to Us you will be returned.” (21:35)

So the return to Allah is universal—good or bad, all return. The real question is: in what state do they return?

---

🌑 1. The “Bad Nafs” in the Qur’an

The Qur’an describes different states of the nafs:

• Nafs al-ammārah (commanding self toward evil) – 12:53
• Nafs al-lawwāmah (self-reproaching) – 75:2
• Nafs al-muṭma’innah (peaceful soul) – 89:27

A “bad soul” is not a fixed identity—it is a condition, shaped by choices, ego, ظلم (injustice), and denial of truth.

---

⚖️ 2. What Happens at the “Return”?

When such a soul returns to Allah, three things are emphasized in the Qur’an:

---

➤ (A) Full Exposure of Reality

Nothing remains hidden:

“On that Day, secrets will be exposed.” (86:9)

👉 The “bad nafs” faces:

• Its own الحقيقة (true reality)
• The consequences of its inner state

This is not just external judgment—it is self-revelation

---

➤ (B) Justice (ʿAdl), Not Arbitrary Punishment

Allah is:

• Al-ʿAdl (The Just)
• Al-Ḥaqq (The Truth)

So the return means: 👉 Every soul meets exactly what it has become

“You will only be recompensed for what you used to do.” (37:39)

The suffering is not random—it is: 👉 The manifestation of one’s inner corruption

---

➤ (C) Distance vs Nearness

The Qur’an often frames the outcome as:

• Nearness to Allah (for purified souls)
• Distance/veiling (for corrupted souls)

A “bad nafs” experiences: 👉 ḥijāb (veil) from Divine presence

---

🔥 3. Sufi (Rumi-like) Understanding

From the perspective of Jalal ad-Din Rumi:

Hell is not merely a place—it is a state of being.

What happens to a “bad soul”?

• It returns to the Divine Reality
• But cannot bear the Divine Light

👉 Like:

• A diseased eye cannot bear sunlight
• The sun is not punishment—the incapacity is

So:

• The pain is from within, not imposed externally

---

🌌 4. Metaphysical View (Unity Perspective)

In the thought of Ibn Arabi:

• Everything returns to Allah
• But each soul experiences Allah according to its state

👉 Same Reality, different experience:

• For purified souls → Beauty (Jamāl)
• For corrupted souls → Majesty (Jalāl)

So the “bad nafs”: 👉 Encounters Divine Truth as overwhelming, burning, or painful

---

🧠 5. Psychological Inner Meaning

Even in this life, you can taste this:

• Guilt, anxiety, ظلم → inner النار (fire)
• Peace, sincerity → inner الجنة (garden)

👉 The return after death is: A complete unveiling of what is already inside

---

🌱 6. Is There Hope?

Yes—very important.

The Qur’an never closes the door:

“Allah accepts repentance from His servants…” (42:25)

As long as one is alive: 👉 The “bad nafs” can transform

• From ego → awareness
• From ظلم → justice
• From heedlessness → remembrance

---

✨ Final Insight

When a “bad soul” returns to Allah:

• It cannot escape the Divine Presence
• But it experiences that Presence according to its condition

👉 The pain is not because Allah is cruel
👉 It is because the soul is out of harmony with Truth

---

🪞 Simple Analogy

Two people stand before a mirror:

• One is clean → sees beauty
• One is covered in dirt → feels shame

👉 The mirror is the same
👉 The experience is different

---

If you want, I can show how the Qur’an describes hell (Jahannam) in more symbolic/metaphysical ways rather than only physical imagery.

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🔴Yes please say on Paradise:

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Beautiful 🌿—now let’s look at Jannah (Paradise) in the same deep, inner, and metaphysical way.

🌿 1. Jannah as an Inner Reality

The Qur’an describes Paradise not just as a place, but as a state of the soul:

“O tranquil soul (nafs al-muṭma’innah), return to your Lord, pleased and pleasing.” (89:27–28)

👉 Notice:

The return is linked with peace (طمأنينة)

Paradise begins with the state of the soul

🌸 2. What is Jannah at its Core?

At the deepest level, Jannah is:

👉 Harmony with Truth (Allah)

👉 Inner peace, purity, and fulfillment

👉 Nearness to the Divine

So unlike Hell (inner burning), Jannah is: 👉 Inner coolness, expansion, and light

🌊 3. Qur’anic Symbols of Paradise

The Qur’an uses beautiful imagery:

Gardens 🌿

Flowing rivers 💧

Shade 🌳

Fruits 🍇

But these also carry inner meanings:

Image

Inner Meaning

Gardens

Growth, life, inner flourishing

Rivers

Continuous flow of peace & knowledge

Shade

Protection from inner distress

Fruits

نتائج (fruits) of one’s actions

👉 These are both real and symbolic

🕊️ 4. Sufi Insight (Rumi’s View)

According to Jalal ad-Din Rumi:

Paradise is:

👉 Union with the Beloved

👉 End of separation

Rumi would point toward this idea:

The soul longs for Allah

When it reaches closeness → it finds rest

So Jannah is: 👉 The end of longing, the beginning of presence

🌌 5. The Greatest Joy in Jannah

The Qur’an hints at something deeper than physical pleasures:

“Allah is pleased with them, and they are pleased with Him.” (98:8)

👉 This is the highest state:

Mutual رضا (contentment)

Complete alignment with Divine will

In Sufi language: 👉 This is the true “meeting” with Allah

🧠 6. Psychological Paradise (Even Now)

You can taste Jannah in this life:

Deep sincerity → peace

Letting go of ego → lightness

Trust in Allah → calm القلب (heart)

👉 These are seeds of Paradise

The afterlife: 👉 Makes them complete and eternal

⚖️ 7. Metaphysical View

In the thought of Ibn Arabi:

Jannah is experiencing Allah through Jamāl (Beauty)

The soul sees Divine attributes as:

Mercy

Love

Peace

👉 Same Divine Reality as Hell

👉 But experienced as beauty instead of burning

🌞 8. Light Instead of Fire

Compare:

Hell

Paradise

Burning

Cooling

Constriction

Expansion

Darkness

Light

Regret

Contentment

👉 Jannah is the soul in its true, balanced nature

🌿 9. The Real Meaning of “Gardens”

The word Jannah literally means: 👉 A hidden garden

This is powerful:

A garden grows quietly

It is cultivated over time

👉 So Paradise is: The hidden result of inner cultivation

🪞 10. Final Deep Insight

Jannah is not just where you go…

👉 It is what you become

A pure heart → lives in Paradise

A peaceful soul → experiences Divine closeness

🌊 Simple Analogy

Think of water:

If you are tense → water feels cold, uncomfortable

If you are relaxed → water feels soothing

👉 The environment is the same

👉 Your state determines the experience

✨ Final Synthesis

Paradise (Jannah) is:

🌿 Inner peace fully realized

💧 Flow of Divine mercy

🕊️ Nearness to Allah

🌌 Harmony with ultimate reality

If you want, I can next show something very deep:

👉 Are Jannah and Jahannam already present now (according to the Qur’an)?

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🔴yes please as above:

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🌑🌿 This is one of the deepest reflections:

Are Jannah (Paradise) and Jahannam (Hell) already present now?

The Qur’an, when read carefully, gives strong indications that they are—not fully manifest, but already real and present in a hidden way.

Let’s unfold this step by step.

🌌 1. The Qur’anic Hint: “Already Prepared”

The Qur’an says:

“A Fire prepared for the disbelievers.” (2:24)

“A Garden prepared for the righteous.” (3:133)

👉 Notice the word: “prepared” (أُعِدَّت)

Not “will be created”

But already prepared

This suggests: 👉 Jannah and Jahannam exist الآن (now), but are unseen (ghayb)

👁️ 2. Veiled Reality (Unseen Dimension)

The Qur’an constantly speaks about:

Al-Ghayb (the unseen)

Hidden realities behind what we perceive

So:

👉 Paradise and Hell are not absent

👉 They are veiled from our current perception

Like:

Radio waves exist, but you need a receiver

The unseen world requires a different “vision”

🔥🌿 3. Seeds of Hell and Paradise Within Us

The Qur’an shifts focus inward:

“He has succeeded who purifies it (the soul), and failed who corrupts it.” (91:9–10)

👉 This is crucial:

Purification → Jannah

Corruption → Jahannam

So: 👉 Both realities begin as states within the nafs

🧠 4. Present Experience (Micro-Jannah & Micro-Jahannam)

Even now, you experience both:

🌿 Glimpses of Jannah:

Deep peace in prayer

Sincerity, love, forgiveness

قلب (heart) at rest

🔥 Glimpses of Jahannam:

Burning guilt

Envy, hatred

Inner anxiety and emptiness

👉 These are not metaphors only

👉 They are early manifestations of the final reality

🕊️ 5. Sufi Insight (Unveiling – Kashf)

In the language of Kashf:

The veils can be lifted (partially) even in this life

According to Jalal ad-Din Rumi:

👉 A purified heart begins to taste Paradise now

👉 A corrupted heart already lives in a form of Hell

🌌 6. Metaphysical View (Continuous Return)

In the thought of Ibn Arabi:

Creation is renewed at every moment

We are constantly returning to Allah

So: 👉 Jannah and Jahannam are not just future destinations

👉 They are ongoing experiences of the soul’s state

⏳ 7. What Happens After Death?

Death does not create a new reality.

👉 It removes the veil

The Qur’an hints:

“We have removed your covering, and your sight today is sharp.” (50:22)

So after death:

What was hidden → becomes visible

What was inner → becomes outer

What was subtle → becomes intense

🪞 8. A Deep Analogy

Imagine:

Two people live in the same world

One is peaceful, grateful

One is bitter, restless

👉 They are already in different worlds internally

Death is like: 👉 Opening the eyes fully

✨ 9. Final Synthesis

So yes—according to a deep Qur’anic and metaphysical reading:

👉 Jannah and Jahannam already exist

👉 They are present now in hidden form

👉 They are growing inside the soul

🌿 Paradise = harmony, light, قرب (nearness)

🔥 Hell = conflict, darkness, distance

🌱 Final Insight

You are not just “going” to Jannah or Jahannam…

👉 You are becoming one of them, moment by moment.

If you want, I can go even deeper:

👉 “Where is Jannah located?” — Is it a place in the universe, or beyond space entirely?

➖➖➖➖➖➖➖➖➖➖➖➖➖➖➖➖➖

Aqal+Looking 

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✔️Ahle Aqal -2:156 .... "Indeed we belong to Him, and indeed towards Him is the return." - (Quran 2:156)

Quran 2:156-This verse, “Innā lillāhi wa innā ilayhi rāji‘ūn” (2:156), is among the most profound and philosophically rich statements in the book Quran. Though often recited in moments of loss, it is, in truth, a complete metaphysical declaration - an entire worldview compressed into a single line.l

Let’s unfold it step by step -

1. The First Clause: “Indeed, we belong to Him” (إِنَّا لِلَّهِ)

This is the ontological affirmation - the recognition of origin.

It declares that Being itself is not self-generated. We are not separate entities existing independently, but expressions of all being belongs the Divine Being (al-Wujūd al-Ḥaqq) or Real Existence - The Term: al-Wujūd al-Ḥaqq (The Real Being) is used by Ibn ‘Arabī (1165–1240 CE) - the greatest exponent of metaphysical (غيبي) concept of the book Quran. 

Philosophically, it negates the illusion of ownership and separateness.

When one says “We belong to Him,” it means:

Our existence, consciousness, and will are on loan from the Source.

The self (nafs) is not a possession, but a trust (amanah) of Being.

Every form, every breath, every thought is a manifestation of the One Reality - moving, acting, and evolving within Divine Being.

2. The Second Clause: “And indeed, to Him is the return” (وَإِنَّا إِلَيْهِ رَاجِعُونَ)

This is the teleological affirmation - the recognition of destiny and direction.

It tells us that every motion, conscious or unconscious, every unfolding of existence, is a journey back to the Source.

The return (ruju‘) here is not about death or loss - it is the perpetual return of awareness to its Origin.

Every moment of awakening, repentance, or remembrance (dhikr) is a return.

Every dissolution of ego, every act of surrender, is a homecoming of the soul.

Thus, the verse is not an epitaph; it is a philosophy of existence: all that is scattered must re-unite with its Center.

In Philosophical thought, this is called the circle of being (🔴dā’irat al-wujūd) - where creation is the outward journey of manifestation (tanazzul), and return is the inward journey of realization (su‘ūd) - Ibn Arabi uses su‘ūd (ascent) and tanazzul (descent) to describe the two halves of the ontological circle.

In al-Futūḥāt al-Makkiyyah, he writes that creation’s journey begins with the descent of the Breath of the All-Merciful (nafas al-Raḥmān) and ends in the ascent of consciousness back to the One. The Existence begins in the Divine, unfolds through time, and awakens again into the Divine.

Meeting with Allah - The Lone Journey to the Inner Conscience

The Quran speaks of an inevitable encounter:

“O human! You are laboring toward your Rabb (Consciousness), a striving, and you shall meet Him.” (84:6)

This liqa’ Allah - the “meeting with Allah” - is not a distant event awaiting us beyond the horizon of death, but a reality unfolding in every moment of conscious awareness. The journey to Allah is not through the sky or the earth; it is through the depth of our own being. He is not found by moving to "holy places", but by inner awakening. Meeting with our Conscience (Allah) is very important part of our Inner Journey - The journey is always alone.

https://ahleaqal.blogspot.com/2025/10/no-one-is-coming-to-save-us.html?m=1

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Note of 2:46-(Lookingatoneself)

NOTES : These are the ones whose certainty is not born of belief, but of direct recognition. The word yazhunnun here points to a knowing that is grounded in inner experience, an intuitive assurance that arises when the signs within the Kitaab are lived, not merely studied.

They know they will meet their Rabb, not as a distant encounter ✔️after death, but as a moment-to-moment realization within the field of awareness. To “meet your Rabb” is to awaken to the Presence that nurtures and evolves you from within, the intelligence that breathes life into every perception and thought. It is an ongoing communion, where the seen and the unseen merge into one continuum of being.

Ruji'un, their return is a continual movement of consciousness back to its origin. In every act of surrender, in every breath of remembrance, they return. Each return deepens humility, dissolving the illusion of separation until what remains is pure intimacy with the Rabb, an effortless knowing that you never truly left.

Thus, the verse describes a consciousness rooted in trust and inner certainty, a heart that walks this world aware of its Source, recognizing every experience as a path home.

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কোৰআন ২:১৫৬-এই আয়াত “ইন্না লিল্লাহী ৱা ইননা ইলাইহি ৰাজি‘উন” (২:১৫৬) কোৰআন কিতাপখনৰ আটাইতকৈ গভীৰ আৰু দাৰ্শনিকভাৱে সমৃদ্ধ বক্তব্যসমূহৰ ভিতৰত অন্যতম।  যদিও প্ৰায়ে হেৰুৱাৰ মুহূৰ্তত আবৃত্তি কৰা হয়, সঁচা অৰ্থত ই এক সম্পূৰ্ণ আধ্যাত্মিক ঘোষণা - একক ৰেখাত সংকোচিত এক সমগ্ৰ বিশ্বদৃষ্টিভংগী।

ধাপে ধাপে উন্মোচন কৰোঁ আহক -

 ১/ প্ৰথম দফা: “সঁচাকৈয়ে আমি তেওঁৰ” (إِنَّا لِلَّهِ)

 এইটোৱেই হৈছে অন্তৰ্নিহিত প্ৰতিশ্ৰুতি - উৎপত্তিৰ স্বীকৃতি।

 ইয়াত ঘোষণা কৰা হৈছে যে সত্তা নিজেই স্ব-উৎপন্ন নহয়।  আমি স্বতন্ত্ৰভাৱে বিদ্যমান পৃথক সত্তা নহয়, কিন্তু সকলো সত্তাৰ প্ৰকাশ ঐশ্বৰিক সত্তা (আল-উজুদ আল-হাকক) বা বাস্তৱ অস্তিত্বৰ অন্তৰ্গত - শব্দটো: আল-উজুদ আল-হাকক (বাস্তৱ সত্তা) ইবনে ‘আৰবী (১১৬৫–১২৪০ খ্ৰীষ্টাব্দ) - আধ্যাত্মিকতাৰ সৰ্বশ্ৰেষ্ঠ ব্যাখ্যাকাৰীয়ে ব্যৱহাৰ কৰিছে  (غيبي) কোৰআন কিতাপৰ ধাৰণা। 

 দাৰ্শনিকভাৱে ই মালিকীস্বত্ব আৰু পৃথকতাৰ ভ্ৰমক নস্যাৎ কৰে।

 যেতিয়া কোনোবাই কয় “আমি তেওঁৰ” তেতিয়া ইয়াৰ অৰ্থ হ’ল:

 আমাৰ অস্তিত্ব, চেতনা আৰু ইচ্ছা উৎসৰ পৰা ঋণ লৈছে।

 আত্মা (নাফছ) কোনো অধিকাৰ নহয়, বৰঞ্চ সত্তাৰ আস্থা (আমানাহ)।

 প্ৰতিটো ৰূপ, প্ৰতিটো উশাহ, প্ৰতিটো চিন্তাই এক বাস্তৱতাৰ প্ৰকাশ - ঐশ্বৰিক সত্তাৰ ভিতৰত গতিশীল, কাম কৰা আৰু বিকশিত হোৱা।

২) দ্বিতীয় দফা: “আৰু সঁচাকৈয়ে তেওঁৰ ওচৰলৈ উভতি অহা” (وَإِنَّا إِلَيْهِ رَاجِعُونَ)

 এইটোৱেই হৈছে টেলিঅ’লজিকেল এফাৰ্মেচন - ভাগ্য আৰু দিশৰ স্বীকৃতি।

 ই আমাক কয় যে প্ৰতিটো গতি, সচেতন বা অচেতন, অস্তিত্বৰ প্ৰতিটো উন্মোচন, উৎসলৈ উভতি যোৱাৰ যাত্ৰা।

 ইয়াত উভতি অহা (ৰুজু‘) মৃত্যু বা ক্ষতিৰ কথা নহয় - ই হৈছে সচেতনতাৰ চিৰন্তন নিজৰ উৎপত্তিলৈ ঘূৰি অহা।

 জাগৰণ, তওবা বা স্মৃতি (ধিক্ৰ)ৰ প্ৰতিটো মুহূৰ্তই হৈছে উভতি অহা।

 ইগোৰ প্ৰতিটো বিলুপ্তি, আত্মসমৰ্পণৰ প্ৰতিটো কাৰ্য্যই আত্মাৰ ঘৰলৈ উভতি অহা।

 এইদৰে পদটো কোনো এপিটাফ নহয়;  ই অস্তিত্বৰ দৰ্শন: সিঁচৰতি হৈ থকা সকলোবোৰেই ইয়াৰ কেন্দ্ৰৰ সৈতে পুনৰ একত্ৰিত হ’ব লাগিব।

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extra sayedurka article Mout

https://www.facebook.com/1128927921/posts/10239018414775340/?app=fbl

২৯:৫৭

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ

প্ৰতিটো জীৱই মৃত্যুৰ সোৱাদ গ্ৰহণ কৰিব, তাৰ পিছত তোমালোক আমাৰ ওচৰতেই প্ৰত্যাৱৰ্তিত হ’বা।

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🔴Wahdat al-Wujūd (Unity of Being/Existence) is a key concept in Sufi metaphysics, particularly associated with Ibn 'Arabi, which posits that the only truly real existence is the Necessary Being (God) and that all created things are manifestations of that existence. 

Wikipedia +1

While Wahdat al-Wujūd is a technical term developed later, it is supported by several Quranic verses that highlight the divine presence in all existence, interpreted through a Sufi lens. 

Key Quranic Verses Supporting Wahdat al-Wujūd

These verses, interpreted through a Sufi lens, suggest that the world is a manifestation of divine reality rather than a separate, independent existence: 

Wikipedia +4

Divine Presence: "He is with you, wherever you are" (57:4) and "We are nearer to him than his jugular vein" (50:16).

The Manifest and Hidden: "He is the Outward (al-Ẓāhir) and the Inward (al-Bāṭin)" (57:3).

Action and Unity: Verses like 8:17 (on throwing) and 48:10 (on allegiance) suggest that actions and pledges are ultimately, in a metaphysical sense, God's, highlighting the oneness of action. 

New Age Islam +1

Context of the Doctrine

Qunawi's Role: Ibn 'Arabi's student, Sadr al-Din al-Qunawi, formalized the concept using phrases like al-wujūd wāhid ("Being is one").

Interpretation: These interpretations represent the mystical or esoteric tafsir often found in Sufi traditions.

by Google 

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21-An Anbiah(Prophets quality)

https://lookingatoneself.blogspot.com/2023/08/21-surah-al-anbiya.html?m=1

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