Arif-Names Siffat

“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 15

Divine names-Divine attributes-Divine essence

Essence that really exists is of two kinds: 1.Pure Being/God  2.Being joined to not-being, i.e., the world of created things.

The essence of God is unknowable per se; we must seek knowledge of it through its names and attributes.

It is a substance with

1.two accidents-eternity and everlastingness

2.two qualities-creativeness and creatureliness

3.two descriptions-uncreatedness and origination in time;

4.two names-Lord and slave (God and man)

5.two aspects- Outward/visible/present world and Inward/invisible/world to come; both necessity and contingency are predicated of it, and it may be regarded either as non-existent for itself but existent for other, or as non-existent for other but existent for itself

The so-called phenomenal world—the world of attributes—is no illusion: it really exists as the self-revelation or other self of the Absolute.

The world expresses God’s idea of Himself. we ourselves are the attributes by which we describe God; our existence is merely an objectification of His existence.

God is necessary to us in order that we may exist, while we are necessary to Him in order that He may be manifested to Himself .

Develops consciousness by passing through three stages of manifestation, which modify its simplicity.

The first stage is Oneness (Aḥadiyya), the second is He-ness (Huwiyya), and the third is I-ness (Aniyya).

water becomes ice and then water once more, so the Essence crystallised in the world of attributes seeks to return to its pure and simple self. And in order to do so, it must move upwards, reversing the direction of its previous descent from absoluteness.

Man, in virtue of his essence, is the cosmic Thought assuming flesh and connecting Absolute Being with the world of Nature.

While every appearance shows some attribute of reality, Man is the microcosm in which all attributes are united, and in him alone does the Absolute become conscious of itself in all its diverse aspects.

The enraptured/holy prophet or saint—whose religious function as a mediator between man and God corresponds with his metaphysical function as the unifying principle by means of which the opposed terms of reality and appearance are harmonised. (through the unitive experience of the soul)

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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