AL WAJOOD UL NIYYAH FIL ULOOM UL HIKMAH (Pt-1)

Laying the foundation and groundwork

Literally translated to english as The existence of intention in the sciences of wisdom.

BISMILLAH-HIR-RAHMAAN-NIR-RAHEEM

SUBHANALLAHI WA BIHAMDIHI SUBHANALLAHIL AZEEMI WA BIHAMDIHI ASTAGHFIRULLAH
YAA REHMATALLILL-AALAMEEN SALLALLAHU-TA'AALA-ALAIHI-WA-AALIHI-WA-ASHAABIHI-WA-BAARIK-WASALLAM
ALHAMDULILLAHI-RABBIL-AALAMEEN
ALA INNA AULIYA ALLAHI LA KHAUFUN ALAIHIM WALA HUM YAHZANOON [QURAN - 11:62]

YA MURAAD UL AWLIYA! HUWAL MURSHADI!

Praise be to ALLAH (SUBHANAWATA’AALA) and HIS BELOVED, THE MASTER OF MASTERS, THE MOST PRAISEWORTHY (SALLALLAHUALAIHIWASALLAM). Indeed it is by their grace that we find our existence and its source.

Introduction

I begin this series of notes with the intention of keeping a record of my observings and understandings. This is meant to be a short discourse (sort of) on the “science of intention”. To the philosopher, it may be philosophy, it maybe science to the scientist, jurisprudence to the jurist and religious doctrine to the religious. I neither debate upon this, nor deny the existence of above sciences. I only advocate freedom of thought and find difference in opinion a uniqueness in existence.

If all goes according to plan, first I shall establish the existence of intention quantitatively through reason, logic and analytics. Then I shall dwell into the metaphysics that have troubled the learned for quite long. Then, I’ll present the basic framework and groundwork for the understanding of existence. Later I’ll analyse and refute (if necessary) the philosophical thoughts and doctrines of earlier philosophers (mostly Kant, Descartes and Avicenna). Finally, I’ll end on the science of religion.

Throughout these series of notes, I shall (try to) refrain from getting involved in the intricacies of spiritualism, instead only hinting at what I believe to be true. This to me serves more purposes than one, and this has been the way of our PIOUS PREDECESSORS (RADHI-ALLAHU AN-HUMA).

DISCLAIMER:

These notes and the content therein is only but a matter of opinion as seen from my point of view, from my understanding. If one wishes to differ, one may indeed do so. It should be clear by now that I’m an ardent (muslim) believer, and so were some of the greatest of philosophers including Al-Gazel and Kant (& arguably even Descartes). I’m not in favour of arguments and hereby humbly request great minds to refrain from debates. If however, one does find something that he/she wishes to bring to my notice, he/she may do so by coming up with a similar piece (note) clarifying one’s position. Other refutations or rebuttals would be ignored as a matter of ‘difference of opinion’ in traditional SUFI style.