Engraved Seal of Divine Wisdom Made From Adam’s Word  [1]
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When [2] the Haqq (True & Absolute Reality, The Lord) willed to behold the ‘Ayn (Ocular Corporeality) [3] of ITs unnumbered Beautiful Names, or you might have said to see ITself [4], within a fully extended & integrated ‘entity’ enveloping plenary instructions & ordinances (i.e. the World or the Human) [5], an ‘entity’ characterized with (potential & eventual) beingness. And therefore revealing to ITself ITs own secret through the latter ‘entity’:
Indeed an object viewing its own self by itself is not of the same nature as the object viewing itself through another medium—A mirror. Within the said mirror the object reveals itself via a form that results from the Mahal (Place, Object, Cause) of vision and such revealing could not take place without the existence of this Mahal and without Tajalli (Lucent Manifestation) within it.
Indeed the Divine Volition willed the emergence of the Human Being fashioned in this current form, not because of any need on the part of the Divine Zaat (Essence) since IT is needless free of want from either world. However ITs Divine Names do seek such Being (Human) and require his existence, since these Names would not have been there without the Human Beingness and would not have had any meanings without him (to understand them and benefit from them).
After all isn’t this Human Beingness anything but the emergence of such Divine Names and their Tajalli (Lucent Manifestations)? The answer is yes!
And isn’t this world, as was said by ‘Ibn ‘Arabi, anything but the release of the Divine Names from ITself?
IT willed the appearance of the Creation in a universal form and willed the appearance of the Human Being in a specialized and particular form. And these volitions are with regards to ITs Names and not in any way related to ITs Zāt (Essence), since ITs Zāt (Essence) is exclusive to ITself unique and free of any multiplicity. Such is the emergence of the Creation so IT is known (universally) and the emergence of the Human Being so the ‘individual’ is made cognizant of his Lord (personally), “I was a hidden treasure and loved to be known therefore created the creation so they know me by it (the creation).” This is indeed the Sirr (Secret) of the Creation as was mentioned by a Qudsi Hadith (Prophetic Narration) or what the Sufis believe to be a Qudsi Hadith (Prophetic Narration).
The extreme limit of the Creation is for Allah to behold ITself upon some form and Tajalli (Manifest with Lucency) within the form ITs Names & Attributes, or in other words seeing ITself within a mirror! Within the universe, being the said form, Divine Beingness became Tajalli (Lucent Manifest) and by using the universe the cognizance of the Allah’s Attributes & Names came about and whatsoever of the known Uluhiya (Divinity).
Therefore within our Nafs (Psyche, Self) we know about IT for as much as we know about the reality of our own Nafs (Psyche, Self) and again for as much as what measure of Tajalli (Lucent Manifestation) of the Divine Kamāl (Perfected) Attributes our Nafs (Psyche, Self) has been exposed to and as such is the Hadith (Prophetic Narration), “Who came to know his Nafs (Psyche, Self) came to know his Lord”.   (Source: ‘Abul A’lā ‘Afifi)
[1] “Adam’s Word” does not refer to Adam the father of all Mankind, indeed it refers to human genus as a whole: A Human from the point of view of what makes him Human or the true reality of Humanity. Reason being what is mentioned by the author as the “Human Genesis” and that is a unique genesis Tajalli (Manifested) by the Divine Kamāl (Perfection) into paramount forms, as well as what is mentioned by the author as the Divine Edict for Human Khilāfah (Deputation) over the world and Human’s merit & superiority over the angels and the deserved Human Khilāfah (Deputation) excluding the angels. (He means spiritually what makes Human Being and what makes him superior not excluding its superior mind and biological make up) (Source: ‘Abul A’lā ‘Afifi)
[2] Words like ‘when’ do not point at time intervals since the Divine Volition does not belong to any timeframe (is not temporal). However the issue, with regards to using such words, is to approximate for the minds an explanation concerning the Divine Wisdom for emerging the Human Being though the form it has appeared with. (Source: ‘Abul A’lā ‘Afifi) In other words this sentence starting with ‘when’ is Ishārat (Pointing, Hinting) at the Divine Wisdom.
[3] The Arabic word ‘Ayn has quite a few different meanings as well as ‘Ibn ‘Arabi using it amply all over the text and in each instance the meaning of the word, though spelled the same, is different. For example on the first sentence “see ITself” was “see ITs Ayn” which really was meant to see ITself. But the first usage of the ‘Ayn is to see the nature of ITs Divine Names in some seeable fashion in material-immaterial form. So Ocular Corporeality is a term perhaps suitable to convey that meaning, Ocular to mean a visually observable form and Corporeality to mean at times non-Divine or material form. Example, one of ITs Names is Rahim (Merciful); therefore IT sends down much mercy in forms of provisions health guidance and so on. IT likes to watch these materializations or reflections of ITs Name. IT likes to watch the people enjoying and consuming ITs Mercy. Now ITs Mercy is Divine and immaterial originating from another Sempiternal universe (Azal), however there are materializations of this Divine Name e.g. rain, food, health and so on and also there are immaterial forms of this Divine Name e.g. brotherhood between people, love for the poor and needy and so on. 
[4] ITs ‘Ayn (Ocular Corporeality) is different than ITs Zāt (Essence), the first can be projected into other things like the reflection of light upon a mirror and the reflection maybe viewed by ITself as well as others, but the latter the Zāt (Essence) is searchlessly unreachable and beyond the grasp of any creature in the universe no matter what instruments or how much power is applied, this essence is exclusive to ITself and beyond all reach ever. But as ‘Afifi noted: Its 'Ayn (Ocular Corporeality) is inseparable from ITs Zāt (Essence) and that inexorable link is via the Sifāt (Attributes) the very attributes that render something of the nature of ITs Zāt (Essence). IT emerged the beingness that has appeared but there is a definite manner IT manifested the unearthing of the “hidden treasure” which is ITs Absolute Zāt (Essence) invariantly singular away from linkages and relationships. Therefore there is no way to uncover ITs Zāt (Essence) specially via the disengaging or isolating, truly the only way is by being in ITs bondage as well as observing ITs 'Ayn (Ocular Corporeality). (Source: ‘Abul A’lā ‘Afifi)
[5] When IT willed to manifest the nature of ITs Names or ITself, did so within an integrated plenary form that envelops the attributes of all beings within the Human Nafs (Psyche, Self). And that integrated form incubates within the manifestations of the Haqiqa (True Reality) of the beingness from the loftiest to lowliest. (Source: ‘Abul A’lā ‘Afifi)
© 2004-2002,  Dara O. Shayda  

(Source: ‘Abul A’lā ‘Afifi)