Rene Guenon: The numerical value of the word Allah
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Photo: Two pages by al-Qandusi; the page to the right says 'In the Name of God, the Compassionate, the Merciful' and the page to the left says 'There is no god but God and Muhammad is his Messenger'. 'Sayyidi Abu ‘Abdillah Muhammad B. al-Qasim al-Qandusi (d. 1278 AH/1861 CE), the hidden Gnostic enraptured in the love of Allah and His Messenger (peace and blessings be upon him) and drowned in the oceans of spiritual realities. Originally from Algeria, Shaykh Muhammad b. al-Qasim al-Qandusi migrated to Fez, Morocco in 1244 AH/1828 CE, where he lived a life of relative obscurity selling medicinal herbs and spices in the marketplace. By outward appearances he looked unremarkable, but those endowed with spiritual insight could see that he was blessed with sainthood and an intimate connection with the Messenger of Allah (peace and blessings be upon him). The Shaykh’s spiritual affiliation was through the Qadiri and Nasiri orders. Toward the end of his life, the Shaykh began to disclose some of the spiritual secrets bestowed upon him, and wrote a number of works showing his mastery of the spiritual sciences. The most famous of his works was Sharab Ahl al-Safa fi al-Salat ‘ala al-Nabi al-Mustafa (The Drink of the People of Purity in Prayers upon the Chosen Prophet). He is described as the one who wrote the Supreme Name (Allah) in the exquisite, albeit unusual, large script, adorning the Moulay Idris II Mosque in Fez, above the chair reserved for teaching Ibn Abi Zayd al-Qaraywani’s al-Risala in Maliki jurisprudence. He also wrote by hand, in the same unique style of handwriting, a copy of the Qur‘an spanning twelve large volumes, preserved today in the Bibliothèque Générale in Rabat, Morocco. Of the Shaykhs many miracles and unveilings, the greatest was his repeated visions of the Prophet (peace and blessings be upon him) in a wakeful state. In one of these visions narrated by the Shaykh, the Prophet (peace and blessings be upon him) gave him glad tidings, “You are my son in truth! Speak if you wish, or remain silent if you wish. I love you and love those who love you. I am your guarantor and patron, so do not be afraid of anything!”' (https://muhammadanpress.com/shaykh-muhammad-al-qandusi/)
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The numerical value of the word Allāh is:
1 + 30 + 30 + 5 = 66.
The effective totalization of the being is called 'Moksha' (or 'delivrance') in the Hindu doctrines, and 'Universal Man' in islamic esoterism, where in the latter he is represented by the couple 'Adam-Eve' (Adam wa Hawwa) and has the same number 66 as Allāh, which may be taken as a means of expressing the 'Supreme Identity'
(Rene Guenon)
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Quote Source & Recommended Reading:
'The Symbolism of the Cross'
by Rene Guenon (Author), Angus Macnab (Translator)
Purchase book:
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Description:
The Symbolism of the Cross is a major doctrinal study of the central symbol of Christianity from the standpoint of the universal metaphysical tradition, the 'perennial philosophy' as it is called in the West. As Guénon points out, the cross is one of the most universal of all symbols and is far from belonging to Christianity alone. Indeed, Christians have sometimes tended to lose sight of its symbolical significance and to regard it as no more than the sign of a historical event. By restoring to the cross its full spiritual value as a symbol, but without in any way detracting from its historical importance for Christianity, Guénon has performed a task of inestimable importance which perhaps only he, with his unrivalled knowledge of the symbolic languages of both East and West, was qualified to perform. Although The Symbolism of the Cross is one of Guénon's core texts on traditional metaphysics, written in precise, nearly 'geometrical' language, vivid symbols are necessarily pressed into service as reference points-how else could the mind ascend the ladder of analogy to pure intellection? Guénon applies these doctrines more concretely elsewhere in critiquing modernity in such works as The Crisis of the Modern World and The Reign of Quantity and the Signs of the Times, and invokes them also to help explain the nature of initiation and of initiatic organizations in such works as Perspectives on Initiation and Initiation and Spiritual Realization.
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