Arif-Secret
“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 14
Secrets of sufiya
What ever you do check -Is this in accordance with the Book [Qur’an] and the Sunna?
” You must acquire certitude
[yaqin]
after selfexamination [muhasaba].
The lower self [nafs] and creatures [are the two things you need to step away from]. Just two steps and you would reach your goal [God] in both this world and the hereafter.
Abstinence and renunciation are appropriate before direct experience [ma’rifa].
Direct experience [ma’rifa]: It is insight into the meanings of the secrets of the hiding places of the mysteries, and recognition of the visible signs of the Lord of Truth [Haqq] in everything that exists, by viewing every element thereof in the light of the meanings of His Uniqueness [Wahdaniyya]. It is the acquisition of the knowledge of Reality [Haqiqa] in the extinction of every transitory being, when the Everlasting [Baqi] points toward it with the sign of the awe-inspiring dignity of Lordship [Rububiyya].
By the light of the law [hukm], you will enter into the domain of knowledge [‘ilm].
[When one turns entirely to God:] The veils will be removed. Trouble and confusion will disappear. The lower self
[nafs]
will become calm. Tranquility [sukun] will arrive. The gifts of grace
[altaf]
will arrive.
What did he [Moses] see [in God’s revelation at the burning bush]? The eye of the head saw a fire [nar], while the eye of the heart saw a light [nur]. The eye of the head saw a creation
[khalqan]
, while the eye of the heart saw a Divine Truth [haqqan].
As Allah’s Messenger (Prophet Muhammad, Allah bless him and give him peace) has
said: “If someone devotes himself entirely to Allah (Almighty and Glorious is He), He will provide him with everything he needs, but if a person devotes himself entirely to this world, Allah will leave him [unsafely] in its care.” [In the former case], things will occur miraculously [tukhraqu’l-‘ adat] for his benefit. He will receive what Allah has at His disposal, but only after total dedication to Him with his heart and his entire being [kulliyya].
An ecstatic feeling of oneness with God constitutes the walí (comes to him in proportion to the measure and degree of spiritual capacity with which he was created)
Two special functions of the walí—(1) his function as a mediator, (2) his function as a cosmic power.
Muslims in general, affirm the transcendence of God and reject the notion of infusion or incarnation/avatars (ḥulúl)
The essence of God’s essence is Love. Before the creation God loved Himself in absolute unity and through love revealed Himself to Himself alone. Then, desiring to behold that love-in-aloneness, that love without otherness and duality, as an external object, He brought forth from non-existence an image of Himself, endowed with all His attributes and names. This Divine image is Adam, in and by whom God is made manifest—divinity objectified in humanity
(human nature (násút) / Divine (láhút)) Though mystically united, they are not essentially identical and interchangeable. Personality survives even in union.
The characteristic of the Insánu ’l-kámil is the idea of the Perfect Man, “who as a microcosmos of a higher order reflects not only the powers of nature but also the divine powers `as in a mirror’
That all apparent differences are modes, aspects, and manifestations of reality, that the phenomenal is the outward expression of the real.
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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