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RECONCILIATION.
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conceived to be omnipresent, after the manner of the mystics, so that 'wherever thou turnest thy face, there is the essence of God' (Suratul Baqr). In the Suratul Nisa, we are told : “Really God surrounds everything."
Suratul Hadid contains : "God is with you wherever you are."
Finally, Suratul Rahman points out that He is the first and the last, the apparent and the real, and allknowing.
Next, in reference to the individual soul, it is also easy to see that the teaching contained in the Qur'an is the same as has been found to be philosophically true. We may cite the following verses in support of our view :
(1) “We are nearer to man than his jugular vein" (S. Zariyat),
(2) “We are nearer to man than you, but yon do not observe" (S. Wakiya).
(3) "I am in your individuality, but you do not see" (S. Zariyat.) (4) "He is the apparent and the real" (S. Rahman.)
(5) “The people who strike palm with thee, do not strike it with thee, but with God. The hand of God is on all hands" (S. Fatah).
These are some of the verses which are intelligible only in the light of the doctrines established in these only mean a denial of mythological gods, not of the true living Gods, or of the divinity of the soul. The most secret and sacred name of God, according to the traditions, is the Living, or the Self-subsistent, which is only understood and realized by Saints. The Prophet said that whoever calls upon God by this name shall obtain all his desires (see 'A Dictionary of Islam"). Since the saints are only those who have become conscious of their own Divinity and since occult powers spring from Self-consciousness, this most secret and sacred name, not to be disclosed to the profane, is that which indicates the nature of the inner Divinity. The · Ana 'l Haqg' (I am God) of Al-Hallaj, commonly known as Mansur, is only the . Aham Bralman asm' (I am Brahman) of Vedanta.
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