[27] See pp. 60, 61. _Waqfat_ is luminous: it expels the dark thoughts of ‘otherness,’ just as light banishes darkness; it changes the phenomenal values of all existent things into their real and eternal values. Hence the _wāqif_ transcends time and place. “He enters every house and it contains him not; he drinks from every well but is not satisfied; then he reaches Me, and I am his home, and his abode is with Me”--that is to say, he comprehends all the divine attributes and embraces all mystical experiences. He is not satisfied with the names (attributes), but seeks the Named. He contemplates the essence of God and finds it identical with his own. He does not pray. Prayer is from man to God, but in _waqfat_ there is nothing but God. The _wāqif_ leaves not a rack behind him, nor any heir except God. When even the phenomenon of _waqfat_ has disappeared from his consciousness, he becomes the very Light. Then his praise of God proceeds from God, and his knowledge is God’s knowledge, who beholds Himself alone as He was in the beginning. We need not expect to discover how this essentialisation, substitution, or transmutation is effected. It is the grand paradox of Sūfism--the _Magnum Opus_ wrought somehow _in_ created man by a Being whose nature is eternally devoid of the least taint of creatureliness. As I have remarked above, the change, however it may be conceived, does not involve infusion of the divine essence (_hulūl_) or identification of the divine and human natures (_ittihād_). Both these doctrines are generally condemned. Abū Nasr al-Sarrāj criticises them in two passages of his _Kitāb al-Lumaʿ_, as follows: “Some mystics of Baghdād have erred in their doctrine that when they pass away from their qualities they enter into the qualities of God. This leads to incarnation (_hulūl_) or to the Christian belief concerning Jesus. The doctrine in question has been attributed to some of the ancients, but its true meaning is this, that when a man goes forth from his own qualities and enters into the qualities of God, he goes forth from his own will and enters into the will of God, knowing that his will is given to him by God and that by virtue of this gift he is severed from regarding himself, so that he becomes entirely devoted to God; and this is one of the stages of Unitarians. Those who have erred in this doctrine have failed to observe that the qualities of God are not God. To make God identical with His qualities is to be guilty of infidelity, because God does not descend into the heart, but that which descends into the heart is faith in God and belief in His unity and reverence for the thought of Him.” In the second passage he makes use of a similar argument in order to refute the doctrine of _ittihād_.