Arif-fana

“Bismillahir Rahmannir Raheem”Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Sufi secret 11

The unitive state is the culmination of the simplifying process by which the soul is gradually isolated from all that is foreign to itself, from all that is not God.

Fana, the passing-away of the Sufi from his phenomenal existence, involves baqa, the continuance of his real existence. He who dies to self lives in God, and fana, the consummation of this death, marks the attainment of baqa, or union with the divine life.

There is no concept of Hulul (those who believe in incarnation/avatar/taking forms)in islam.

There is no concept of deification(becoming god) in islam  -its only unification

What descends into the heart ? faith in God and belief in His unity and reverence for the thought of Him.”

the qualities of God are not God. To make God identical with His qualities is to be guilty of infidelity Will to become entirely devoted to Allah is a gift from Allah himself.

Humanity does not depart from man, inborn qualities of humanity are changed and transmuted by the all-powerful radiance that is shed upon them from the divine Realities. The attributes of humanity are not the essence of humanity.

Fana means passing-away of regarding one’s own actions and works of devotion through the continuance of regarding God as the doer of these actions on behalf of His servant.

Real passing-away from anything, implies consciousness of its imperfection and absence of desire for it. Whoever passes away from his own perishable will abides in the everlasting will of God, but human attributes cannot become divine attributes or vice versa.

The creatures are the external manifestation of the Creator, and Man is God’s consciousness (sirr) as revealed in creation. But since Man, owing to the limitations of his mind, cannot think all objects of thought simultaneously, and therefore expresses only a part of the divine consciousness, he is not entitled to say Ana ’l-Haqq, “I am God.” He is a reality, but not the Reality.

The Sufi realises his essential oneness with God.

Waqfat(fana) , signifying cessation from search, and waqif(fani), i.e. one who desists from seeking and passes away in the Object Sought.

Waqfat is luminous: it expels the dark thoughts of ‘otherness,’ just as light banishes darkness; it changes the phenomenal values of all existent things into their real and eternal values.

The waqif transcends time and place. “He enters every house and it contains him not; he drinks from every well but is not satisfied; then he reaches Me, and I am his home, and his abode is with Me”–that is to say, he comprehends all the divine attributes and embraces all mystical experiences. He is not satisfied with the names (attributes), but seeks the Named.

The waqif leaves not a rack behind him, nor any heir except God. When even the phenomenon of waqfat has disappeared from his consciousness, he becomes the very Light.

Does not involve infusion of the divine essence (hulul) or identification of the divine and human natures (ittihad). Both these doctrines are generally condemned.

When I want to talk to Allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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