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Your mate’s physical attractiveness is important to you. When it comes to sex, its action that counts, not obscure hints. You have no patience for flirting and can’t be bothered with someone who is trying to be coy, cute, demure, and subtly enticing. You are not particularly romantic, but you are interested in action. Ambition attained through application and skill. Travel widely, may choose to live far from home. Engaging in new activities, overcomes shyness, unforeseen events may cause unexpected move to faraway place. Vitality and enthusiasm, inspire others, prone to ill health, common sense overcomes, irritability and "nerves", create financial and domestic problems. You can be a very generous lover.Ī: Meaning of A in the name Fanaa means: You can be very quiet when you have something on your mind. Dramatic love scenes are a favourite fantasy pastime. Publicly, you can be showy, extravagant, and gallant. You are sensuous, sexual, and privately passionate. You are a flirt, yet once committed, you are very loyal. You look for the very best mate you can find. You are idealistic and romantic, putting your lover on a pedestal. Pursued diligently, talent and intelligence take you far. Avoid conceit, especially over artistic abilities. Works well under direction, natural team player. Desire for justice brings enduring friendships. This view is criticized as heretical by some orthodox Muslims.Meanings/definitions of of the name Fanaa?į: Meaning of F in the name Fanaa means: Everyone loves you.
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Hossein Nasr insists that this interpretation is the highest spiritual truth. "Initially I was four, then became three, afterwards two and when I got out of Doi (being two), I became one with Allah." In his book, Ain-ul-Faqr, Sultan Bahoo gives his interpretation of Fana: When a man's ‘I’ is negated (and eliminated) from existence, then what remains? Consider, O denier. When the Shaykh (Halláj) said ‘I am God’ and carried it through (to the end), he throttled (vanquished) all the blind (sceptics). The interpretation of Fana ascribed to Jallaluddin Rumi is as follows: The two famous exponents of this who contended that fana is total union (ittihad) were Al-Bistami and Al-Hallaj. Fana as Union Īnother interpretation is that of Fana as being united with the One or the Truth, in what some contend as in a "Hindu fashion". This visionary interpretation has been qualified by some thinkers as a "moderate form of Islamic mysticism", whereas the next interpretation is considered an "extravagant form of mysticism".
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Al-Sarraj, Kitab al-Luma fi al-Tassawuf To make identical with his qualities is to be guilty of infidelity, because God does not descend into the soul, but that which descends into the soul is faith in God and belief in his unity (tawhid) and reverence for the thought of him. Those who have erred this doctrine have failed to observe that the qualities of God are not God. The doctrine in question has been attributed to some of the ancients, but its true meaning is that when a man goes forth from his own qualities and enters into the qualities of God, he goes forth from his own will, which is a gift to him from God, and enters into the will of God, knowing that his will is given to him by God and by virtue of this gift he is served from regarding himself and becomes entirely devoted to God and this is one of the stages of the unitarians. This involves incarnation or leads to the Christian belief concerneing Jesus. Some mystics of Baghdad have erred in their doctrine that when they passed away from their qualities they enter into the qualities of God. Īl-Sarraj condemned the idea of incarnation and fusion (the unionist interpretation below): Rather, for Al-Ghazali, God could not be known through speculation in the manner of the philosophers, nor through the claims of union brought by al-Bistami and al-Hallaj, rather God could be known through his self-unveiling (khasf) through the personal process of observation (mushahadah). However Fana fi al-Tawhid does not mean 'fusion', 'identification', 'incarnation' etc. For Al-Ghazali, as with Al-Junayd before him, this meant recognition of God as the sole agent of the Universe. This stage of Haqq al-Yaqin is what Al-Ghazali expressed as fana' kulli and fana fi al-tawhid. This station leads to "ayn al-yaqin" (vision of certainty) and then the station of "ma'rifah" (gnosis), until it one arrives at haqq al-yaqin (reality of certainty), the stage of the friends of God (Wali Allah). Such vision is combined with "ilm al-yaqin" or knowledge of certainty. However, according to Al-Hujwiri, vision of the divine can not occur without hard work on the part of the seeker. So according to these early Sufis, Fana was interpreted as a recognition of the will of God, or the abandonment of being conscious of ones self, replacing this with contemplation on God alone.