Arif-Reflection

“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 25

From the reflection (fikr) of Mohammed God created the spirits of the celestial and terrestrial angels, and appointed them to guard the higher and lower spheres of existence until the Last Day, when they shall be translated to the intelligible world. One of the keys to that world is reflection, leading to true knowledge of the nature of Man, which is set with all its aspects over against the aspects of the Merciful (al-Raḥmán).

But the pure region of filer lies open to mystics alone: the path of speculative philosophy ends in a mirage.

Thought (khayál), i.e., the faculty that retains what the fancy perceives of the forms of sensible objects after their substance has disappeared( stuff of the universe).

while every thing, i.e., every thought, expresses some reality, the Perfect Man (though he is not Reality itself) is the complete self-expression of Reality .

Ascetic and devotional Ṣúfism, in agreement with orthodox Islam, distinguishes sharply between the spirit (rúḥ) and the soul (nafs- denote a man’s spiritual “self- the appetitive soul, the sensual “self”- evil and can never become one with God ).

Nafs is the origin of Iblís and all the devils.

The nafs is the consciousness (sirr) of the Lord, and the essence (of God): It is created from the light of the attribute of Lordship: many, therefore, are its lordly qualities.… God created the nafs of Mohammed from His own nafs (and the nafs of a thing is its essence); then He created the nafs of Adam as a copy of the nafs of Mohammed .

Adam ate the forbidden fruit because his soul manifests a certain aspect of Deity, viz., Lordship (rubúbiyya); for it is not in the nature of Lordship to submit to a prohibition.

The soul knew that, if it ate the fruit , it would inevitably descend into the material world and would suffer misery, but on the other hand it was aware of the blessedness of its inherent sovereignty. Thus it became perplexed, and its perplexity (iltibás) brought about its fall.

The choice of the soul is at once determined(because in the last resort its act proceeds from a fundamental difference in the nature of God) and free( because the soul acts in

accordance with its knowledge of itself and, had it not been blinded by pride, would have perceived that its true nature requires obedience to the Divine command, inasmuch as disobedience renders the spirit miserable, and misery is inconsistent with Lordship).

When God created the soul of Mohammed from His own Essence, which comprises all contraries, He created from the soul of Mohammed (1) the Sublime Angels in respect of His attributes of Beauty, Light, and Leading, and (2) Iblís and his followers in respect of His attributes of Majesty, Darkness, and Misleading .

Instead of justifying his disobedience or repenting of it and asking God to forgive him, he silently acknowledged that God wills and acts in conformity with the eternal and unchangeable principles of His nature. Iblís was banished from the Divine presence and a curse was laid upon him “until the Day of Judgment”

Five phases of the soul, or ascending grades of spiritual life: (1) the animal soul, i.e., the spirit regarded as governing the body; (2) the commanding (evil-prompting) soul , i.e., the spirit regarded as subject to the passions; (3) the inspired soul, i.e., the spirit which God inspires to do good; (4) the self-reproaching soul, i.e., the spirit regarded as turning penitently towards God; (5) the tranquil soul, i.e., the spirit regarded as at rest with God .

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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