Abu Fauzi
Junior Member
As-Salaam alaikum,
The word 'reality' (Haqiqa) was/is used to designate something that is real and unchanging. "The Real" (al-haqq) is one of the Qur'anic names of God. Tawheed, the assertion of divine unity that is the first principle of Islamic Thought, is encapsulated by the formula LA ILAHA ILLALLAH, "No god but God", which means among other things, that there is nothing real but the truly Real.
In the words of Avicenna, "By Its Essence the Necessary Existence is the Real constantly... Hence everything other than the One Necessary Existence is unreal in itself." (Avicenna, 2005, P. 38)
It follows, therefore, if we speak of something as having realness (haqiyya), this realness must partain to God, the Real Existence, not to the thing understood as something other than God. As Ibn Arabi explains, a thing's realness is God's external knowledge of the thing, and this knowledge is a concomitant of God's external knowledge of Himself.
The word 'reality' (Haqiqa) was/is used to designate something that is real and unchanging. "The Real" (al-haqq) is one of the Qur'anic names of God. Tawheed, the assertion of divine unity that is the first principle of Islamic Thought, is encapsulated by the formula LA ILAHA ILLALLAH, "No god but God", which means among other things, that there is nothing real but the truly Real.
In the words of Avicenna, "By Its Essence the Necessary Existence is the Real constantly... Hence everything other than the One Necessary Existence is unreal in itself." (Avicenna, 2005, P. 38)
It follows, therefore, if we speak of something as having realness (haqiyya), this realness must partain to God, the Real Existence, not to the thing understood as something other than God. As Ibn Arabi explains, a thing's realness is God's external knowledge of the thing, and this knowledge is a concomitant of God's external knowledge of Himself.