Arif-Return

“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 27

VI. THE RETURN TO THE ESSENCE.

the self-manifestation of God in His essence, attributes, and names is tajallí. The Divine tajallí, in respect of the person to whom it is made, may be called an illumination, for it is the light whereby the mystic’s heart has vision of God.

The self-revelation of God necessarily involves the manifestation of His nature by those who possess an inborn capacity for realising it in themselves.

Divides the ascending movement of this consciousness into four stages—the Illumination of the Actions, the Illumination of the Names, the Illumination of the Attributes, and the Illumination of the Essence—which correspond in reverse order to the devolution of Pure Being from its primal simplicity to the manifestation of its effects in the sensible world.

(a) The Illumination of the Divine actions .

To one thus illumined it becomes plain that human agency is naught, that he has no power or will of his own, and that all things are done by the power of God who moves them and brings them to rest.

Sometimes the Divine will is made known to him before the act: consequently, he may disobey the command of God in order to comply with His will; in which case his disobedience is essentially obedience and lies between him and God, though “it remains for us to exact from him the penalty which God has imposed in the Quran and the Sunna upon those who break His commandment .

(b) The Illumination of the Divine names 

The mystic to whom God reveals Himself in one of His Names vanishes (from consciousness of individuality) under the radiance of the Name;

and if you invoke God by that Name, the man will answer you, because the Name is applicable to him.…If God reveal Himself in His Name Allah, the man will disappear and God will call to him, saying, “Lo, I am Allah”; and if you cry “O Allah!” the man will answer you with the words “At thy service (labbayka)!” 

Then, if he mount higher and God strengthen him and let him abide in consciousness after his passing-away (faná), God will answer any one who calls the man, so that if you say, for instance, “O Muḥammad!” God will respond to you, saying, “At thy service!” 

 In proportion as he is strengthened to ascend, God will reveal Himself to him in His subordinate Names, viz., the Merciful (al-Raḥmán), the Lord (al-Rabb), the King (al-Malik), the Omniscient (al-‘Alím), the Omnipotent (al-Qádir), etc. The self-revelation of God in each of these Names is superior to His self-revelation in the Name preceding it, because as regards the Illumination of the Names analysis is superior to synthesis, and the manifestation of each lower Name is an analysis of the synthesis which is manifested by the one immediately above it.

As regards illuminations of the Essence, it is otherwise; here the more general is above the more particular: al-Raḥmán is superior to al-Rabb, and Allah to either. Finally, all the Divine Names seek to apply themselves to the illumined man, even as the name seeks the object named, and then he sings:

since every Name is revealed in different ways to different individuals.

For eg—The way to the illumination of the Name al-Qadím (the Eternal) is through a Divine revelation whereby it is shown to any one that he existed in the knowledge of God before the Creation, inasmuch as he existed in God’s knowledge through the existence of that knowledge, and that knowledge existed through the existence of God: the existence of God is eternal and the knowledge is eternal and the object of knowledge is inseparable from the knowledge and is also eternal, inasmuch as knowledge is not knowledge unless it has an object which gives to the subject the name of Knower. The eternity of existent beings in the knowledge of God necessarily follows from this induction, and the (illumined) man returns to God in respect of His Name, the Eternal. At the moment when the Divine eternity is revealed to him from his essence, his temporality vanishes and he remains eternal through God, having passed away from (consciousness of) his temporality .

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 .