Arif-Illumination Zaat Siffat Afaal
“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 32
Illumination of the Names -the Illumination of the Attributes -the Illumination of the Essence .
Perception of the Essence —in thy knowing that thou art He and that He is thou, and that this is not identification or incarnation, and that the slave is a slave and the Lord a Lord, and that the slave does not become a Lord nor the Lord become a slave .Even the Perfect Man is a reality (ḥaqq), not the Reality (al-Ḥaqq) which displays itself in the mirror of his consciousness as God and Man .
Creation depends on knowledge .
The essences of things are eternally known to God and “give” His knowledge to Him in virtue of their being that which He knows of them.
The fate of every individual is his essential character as it exists from eternity in the Divine knowledge. Men receive of good and evil just what the necessity of their natures demands. The verse, “Had God willed, He would have guided you all aright” (Koran, 6, 150), means that God could not will the impossible. His wisdom requires that the infinite diversity of His attributes should be matched by infinitely diverse capacities in the objects wherein these attributes are displayed .
His creative Word (Kun, “Be!”) actualises their existence, but properly they bring themselves into existence, because He only wills what they have it in them to become.
The essences (a‘yán) of things are in themselves non-existent, deriving what existence they possess from God, who is the real substance (‘ayn) of all that exists. There is really nothing except the Essence, and this is sublime (transcendent) for itself, not in relation to anything, but we predicate of the One Substance a relative sublimity (transcendence) in respect of the modes of being attributed to it: hence we say that God is (huwa) and is not (lá huwa).
Mohammed is the Logos who unites the Essence, the Attributes, and the Names in his single nature (fardiyya) .His wisdom is singular (fardiyya), because he is the most perfect being in the human species: therefore existence was begun and ended with him, for he was a prophet whilst Adam was water and clay.
Fate -“is the decree of God concerning things, which is conditioned by His knowledge of them; and His knowledge of them depends on what they give Him of their essential nature(what we do)
“Sin” is disobedience to the law.
Mercy has an effect in two ways: 1.mercy was shown by bringing into existence the individual believers. (2) Those who are veiled from the truth ask God to have mercy upon them in their belief, but the mystics/sufi ask God that Mercy may subsist in them , and they ask for mercy in God’s name, saying, “O God, have mercy upon us!” That which has mercy upon them is the subsistence of Mercy in them .
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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