Arif-Reason
“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)
Arif 24
The faculty of Reason has three modes 1.Intelligence 2.Universal Reason 3.ordinary reason
1.Intelligence-faithful treasurer of Divine Knowledge, with Gabriel, “the trusted Spirit” (al-Rúḥu ’l-amín). and as a locus for the form of Divine Knowledge in existence—the first objective analysis of the Divine synthesis—with the Pen (al-Qalam) which transmits the particulars contained as a whole in God’s consciousness to the Guarded Tablet (al-Lawḥu ’l-maḥfúẓ) .
2.Universal Reason – is “the percipient luminous medium whereby the forms of knowledge deposited in the First Intelligence are made manifest “; not the sum of individual intelligences.
reason while in reality it is a single substance, the common element, so to speak, of human, angelic, and demonic spirits.
Universal Reason, on the other hand, is infallible, since it weighs all with the twin scales of Wisdom and Power , but it never penetrates beyond the sphere of creation.
Neither universal (intuitive) nor ordinary (discursive) reason can attain to knowledge of God.
3.Ordinary reason is ” the light (of Universal Reason) measured by the rule of reflection (fikr), and does not apprehend save by means of reflection”: therefore it cannot reach the unconditioned First Intelligence, often misses its mark, and fails to perceive many things.
Neither universal (intuitive) nor ordinary (discursive) reason can attain to knowledge of God.
True gnosis (ma‘rifa) is given by faith, which does not depend on proofs and effects (áthár) but on the Divine attributes themselves .
The judgment (wahm) of Mohammed was created from the light of the Divine Name al-Kámil (the Perfect), and God created from the light of Mohammed’s judgment Azrael, the Angel of Death .
Wahm is the strongest of the human faculties: it overpowers the understanding, the reflection, and the imagination …nothing in the world apprehends morequickly; it is what enables men to walk on the water and fly in the air; it is the light of certainty (yaqín) and the basis of dominion; he that has it at his command exercises sway over all things high and low, while he that is ruled by its might becomes stupefied and bewildered.
The spirit, on entering the body, either acquires angelic dispositions and ascends to Paradise, or assumes bestial dispositions and sinks to Hell: it ascends when it judges the limitations of its human form, e.g., grossness and weakness, to be merely negative and capable of being thrown off, since the spirit always retains its original qualities potentially.
At death Azrael appears to the spirit in a form determined by its beliefs, actions, and dispositions during life Or, again, he appears disembodied and invisible, so that a man may “die of a rose in aromatic pain” or of a stench . When the spirit sees Azrael, it becomes enamoured of him, and its gaze is entirely withdrawn from the body , whereupon the body dies.
The spirit does not quit its bodily form at once but abides in it for a while, like one who sleeps without seeing any vision . After this dreamless sleep, which is its death, the spirit passes into the intermediate state (al-barzakh).
Meditation (himma) is the noblest of the spiritual lights (faculties), for it has no object but God . Yet one must beware of resting in it in order to enjoy its fruits: the master-mystic will leave it before it has yielded all its secrets to him, lest it become a barrier to his further advance .
Michael, the angel created from it, is charged with the duty of dispensing the portions of fate allotted by eternal necessity to each recipient .
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)
Make sure you forward this to others .