Arif-Illumination

“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 28

(c) The Illumination of the Divine Attributes .

When God desires to reveal Himself to a man by means of any Name or Attribute, He causes the man to pass away (faná) and makes him naught and deprives him of his (individual) existence;

and when the human light is extinguished and the creaturely spirit passes away, God puts in the man’s body, without incarnation (ḥulúl), a spiritual substance, which is of God’s essence and is neither separate from God nor joined to the man, in exchange for what He deprived him of; which substance is named the Holy Spirit (rúḥu ’l-quds) .

And when God puts instead of the man a spirit of His own essence, the revelation is made to that spirit. God is never revealed except to Himself, but we call that Divine spirit “a man” in respect of its being instead of the man. In reality there is neither “slave” nor “Lord,” since these are correlated terms. When the “slave” is annulled, the “Lord” is necessarily annulled, and nothing remains but God alone.

Mystics receive these illuminations in proportion to their capacities, the abundance of their knowledge, and the strength of their resolution. Taking each of the seven chief attributes in turn,

Concerning Life and Knowledge something has been said above . Those endowed with Hearing hear the language of angels, animals, plants, and minerals . As for the mukallamún, who receive the illumination of Speech, the Word (kalám) comes to them sometimes audibly and from a certain direction, sometimes from no direction and not through the ear, sometimes as an inner light having a definite shape; and in oneness with God they realise that all existent beings are their Word and that their words are without end .

The illumination of Power is marked in its initial stages by a phenomenon characteristic of prophetic inspiration—the ringing of a bell (ṣalṣalatu ’l-jaras), which is produced—“the dashing of realities one against another in order that men’s hearts may not dare to enter the presence of Divine Majesty .

“In this illumination,” —the ringing of bells. frame dissolved and  trace vanished and name was rased out. By reason of the violence of what experienced like a worn-out garment which hangs on a high tree, and the fierce blast carries it away piece by piece. beheld naught but lightnings and thunders, and clouds raining lights, and seas surging with fire .”

(d) The Illumination of the Divine essence.

While every illumination of a Name or Attribute reveals the Essence in a particular relation, the Illumination of the absolute Essence is not identical with any or all of these illuminations.

the difference to the Divine substance, which, as we have seen, God ” puts instead of the man’ so that the subject and object of illumination are really one. This substance may be either attributal (ṣifátí) or essential (dhátí). Only in the latter case does “the man” become the God-man. Such a one is the Perfect Unit (al fardu ’l-kámil) and the Microcosmic Pole (al-ghawthu ’l-jámi‘) on whom the whole order of existence revolves; to him genuflexion and prostration in prayer are due, and by means of him God keeps the universe in being. He is denoted by the terms al-Mahdí and al-Khátam (the Seal) , and he is the Vicegerent (khalífa) indicated in the story of Adam .

The essences of all things that exist are drawn to obey his command, as iron is drawn to the magnet. He subdues the sensible world by his might and does what he will by his power. Nothing is barred from him, for when the Divine substance is in this walí as a simple essence, unconditioned by any degree appertaining to the Creator or to the creature, he bestows on every degree of existent things its ḥaqq, i.e. what it requires and is capable of receiving, and nothing can hinder him from doing so. That which hinders the Essence is merely its limitation by a degree or name or quality; but the simple Essence has nothing to hinder it: therefore with it all things are actual, not potential, while in other essences things are sometimes potential and sometimes actual.

The Illumination of the Absolute is given to the Heavenly Man (Mohammed) alone and transmitted through him to the Perfect Men who are his representatives on earth .

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 .