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Moon The Magam Fardani Reality
Lataif of the Heart Chakras Qudra Chi Teachings |
Lataif Sir Sirr
the station of the Secret of the Secret,
Under Authority of Prophet Ibrahim and Prophet Moses (as)
Ibrahim and Moses (as)
First
ilm al-Yaqeen the station of the Galb,
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Then Ayn al-yaqeen
Using your spiritual vision ,
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Then When you’ve learned Heavenly Knowledge
,
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Closed your eyes to this dunya and start using
Eyes of the Heart .
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Hearing and
Seeing produce Real Taste Haqq al-yaqeen . third World of
al-Mithaliya.
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Station of Lights and
Diwan of Awliya Perfect picture when you reach
this, you achieve perfection, you end up with a balanced good physical composite
of pictures.
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The Souls perfection will perfect your Physicality allowing you to reach to
Physical Perfection.
Best of all Creation Sayedena Muhammad (AS). He has the
knowledge and the vision. That is alam al-mithaal. The world or realm of the
highest understanding, above your normal, what you achieve in spirituality]
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Name: Mithaliya= Spiritual Perfection Yagin Certainty
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Sense = Touch ,you become subtle nature
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Dhikr: Ya Sadiq = Siddiqiun { Mawlana Abu Bakr As-Sadiq
{r} The Guide
within the City of Knowledge}
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Under two prophets: Ibrahim (s) and Musa (s), who represent His
Lords Divine Presence on Earth.
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Allah made Ibrahim (s) the symbol of all His
Khalifs on this Earth, as mentioned in the ayat of the creation of mankind, inna jasilun fi-l-ardi
Khalifa
[2:30].
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Musa (s) was blessed with hearing {0}and
speaking {1}to His Lord which are the two
essential attributes of knowledge.{ 0,1 Binary
codes}
Lectures for this Level:
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Sayedena Ibrahim : Stars Moon Sun levels of Ascension.
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Symbol Faith , Jump into fire
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Father of the Hajj: The Hajj of Sayedena Ibrahim , Perfect Faith
in Fire, Sacrifice for Allah everything
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3 Jamarat Ignorance Fire Shaitan,
Perfect Islam, Iman Ihsan 3 Heavenly Powers.
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Preparing you for Hajji, Pay all debts remove dunya before Haji to
Allah.
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Ya Siddiq, Zakat and Purification giving everything Abu arwâh of
Siddiqiun who will achieve presence in the Alam al-Arwâh.
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His Speech has power to bring to life Lost Souls, Called
the Birds{ souls cut in 4 bad desires}.
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Sayedena Musa: Speak to His Lord, Heavenly Ulum.
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Ask to See His Lord, Lords Glory will be Showed { Sayedena Ahmad
(as)}
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MaHa- Mahi , Muhamma- Bahr Qudra, Dal-
Dalail= Guide of Allah
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Only Light of Ahmed can Read Quran
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All Salat is Alif, Ha,
Meem, Dal, secret of Sajdah is in MeeM.
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Secret of Dalail Khairat 157- 13-4-1 Surah
Al-Araaf 7:157 {7:157
157th name of Rasul is Dalail Khairat} Then those
who believe in him, and honor him and help him, and follow the light which
is sent down with him: they are the successful. 7:157
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Then Seek Muhammadiun Realty by Naqshbandi Eternal Shaykhs i.e.
Sayedena Khidr (AS). Nabi Musa wanted Knowledge of Sayedena Ahmad (S), Allah sent
him to a Naqshbandi Shaykh.
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Knowledge where then pen first Wrote 2 Rivers La Illaha Il Allah Muhammad
Rasul Allah. Pen Clotted then became 1 River after BismiAllah- One river for
dunya. Seek knowledge
of before the Bismillah where the Two rivers meet.
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Smash Your Boat (Dunya) Kill Child (Nafs Mathmua) Build Protection
for Your Treasures (Prepare for Amanat}
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Power of Huroof
of Muqataat
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Power of Numbers
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Importance of 9 , 11, 19 , 7, 12
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Gateway of Surah 9
Color: { light of the Secret of the Secret is white} Al-Qamar
Sayedena Siraj
6th Sense = Subtlety of Soul. Energy Ilm Al-Haqq
Which Salat: Dhur ( Sun is at Full Majesty,
Symbol of Nur Ahmad (as))
Pillar of Islam: Zakat
Allah will take from the believers their
Dunya and will exchange Akhira with them. This is the best of bargains. Sayedena
Abu Bakr As-Sadiq. Abu Arwah Guide of the City is the Father of all Siddiqiun.
[secret is Sirr as-Sirr, secret of secrets, the Haqiqat of hearing
and seeing{ 0,1}.
Articles:
The Seal of the Wisdom of Being Lost in Love
in the Wisdom of Ibrahim (Abraham) {
Shaykh Akbar Sayedena Ibn Arabi {Q} Fusus Hikmah }
Ibrahim is called
the intimate friend, and he was an intimate friend (khalîl), because he
was penetrated (takhallal) and gathered all the qualities of the Divine
Essence. The poet says:
You pervaded the course of my spirit,
and that is why
the intimate friend is called the intimate friend.
It is like the
colour which permeates the coloured, so it is a non-essential matter (‘arad)
in respect to its essential substance (jawhar), and it is not like the
place and that which it occupies. Or it means the penetration of the Real into
the existence of the form of Ibrahim. Each of these two principles is true as
was mentioned, for each points to an aspect which appears without overstepping
it.
Do you not see that
the Real "Al-Haqq " is manifest in the qualities of beings in-time and He gives news of
that from Himself, and He is even manifest in the attributes of imperfection and
the attributes of blame? Do you not see that the creature is manifest with the
qualities of the Real from first to last, and all of them belong to him as the
attributes of in-time things belong to the Real? “Praise belongs to Allah,”
so the results of praise from every praiser and one praised go back to Him,
and “the whole affair will be returned to Him,” (11:132) It includes what
is blameworthy and praiseworthy, and there is only one or the other.
Understanding The
Glass of Water and Ice within it. Eventually the Ice will return to the water….
La Illaha Il
Allah Muhammad RasulAllah
Know that
when something is penetrated by something the first is contained by the second,
so the penetrating is the name of the actor veiled by the penetrated, which is
the name of the one acted upon, and it is the Outwardly Manifest.
The name of
the actor is the Veiled, the Inwardly Hidden. It is its food, as water permeates
wool and so makes it expand.
If
The Real is the Outwardly Manifest, then the
creature is veiled within Him, and creation is all the Names of the Real, His
hearing and seeing, and all His ascriptions and discernments.
If the creature is
outwardly manifest, then the Real is veiled and hidden in him, and so the
Real is the hearing of the creature, and his seeing, hand and foot, and all his
faculties as it related in sound Hadith.
If the Essence were
exempt from these relations, it would not be divinity.
These relations are made
by our sources, so we make Him god by our dependence on His godness. He is not
recognized until we are recognized.
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The Prophet,
peace be upon him, said, “Whoever knows himself knows his
Lord.” Such a person is the creature with the most knowledge of Allah.
Indeed, the non-time pre-time is
not recognized as god until that which depends
on its being God is known. Thus it is a proof of Him.
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Then after this, in
the second state, unveiling accords you that the Real Himself is the source of
the proof of Himself and His godness.
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The universe is but His tajalli in
the forms of their source-forms whose existence is impossible without Him. He
assumes various forms and modes according to the realities of these sources and
their states, and this is after our knowledge of Him that He is our God.
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Then the last
unveiling comes, so our forms appear to you in Him, and some of us appear to
others in the Real " Al-Haqq", and then some of us recognize each other and some of us are
distinct from one another.
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Among us are those who recognize that our recognition
of ourselves occurs in the Real" Al-Haqq", and some of us are unaware of the presence in
which this recognition of ourselves takes place. “I seek refuge with Allah
from being one of the ignorant.” (2:67)
By the two
unveilings together, He only judges us by ourselves, rather we judge ourselves
by ourselves, but through Him. That is why He says, “Allah’s is the
conclusive argument,” (6:149) meaning against those who are veiled when they
say to the Real" Al-Haqq", in conformity with their desires,
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“Why did you do this or that
to us?”, thinking that it was not in conformity with their desires. “On the
Day when the legs are bared,” (68:42) means the matter which the Gnostics
unveil here.
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They see that
the Real" Al-Haqq" did not do to them what they
allege that He did, but that it was from themselves. For He only lets them know
what they are in themselves. From this their argument will dissolve, and the
decisive proof of Allah will remain.
If you say, what is
the benefit of His words, “If He had willed, He could have guided every one
of you,” (6:149; 16:9) we say in If He willed “if (law)” is a
particle of impossibility showing impossibility. He only willed the matter as it
is. But the source of possibility accepts the thing and its opposite in the
principle of logical proof, and it is the same with any two logical principles.
That which occurs is that which the possibility implies in the state of its
immutability.
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The meaning of “If We had guided you”
is, had He shown you the Truth. Allah does not open the inner eye of every
possibility in the universe to the perception of the matter as it is.
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There are
those who know and those who are ignorant. Allah did not so will, so He did not
guide all of them, and He will not will it, and it is the same as if He had
willed it. How would He will this which is not? His volition is unified in its
connections. It is a relationship dependent on the known, and the known is you
and your states. Knowledge does not have an effect on the known, rather the
known has an effect on knowledge, and so it accords from itself what it is in
its source.
Divine discourse
relates according to what agrees with the ones addressed and what logical
reflection accords it. It does not come according to what unveiling gives. For
that reason, there are many believers, but the gnostics who possess unveiling
are few. “There is not one of us who does not have a known station,”
(37:164) and it is what you are in your state of immutability which you manifest
in your existence.
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This is if it
is confirmed that you have existence. If existence is confirmed to the Real"
Al-Haqq" and not to you, the judgment is yours without a doubt in the
existence of the Real" Al-Haqq". If it is confirmed
that you are existent, then the judgment is yours without a doubt, even if the
judge is the Real. It is only the overflowing of existence on you.
You only praise
yourself and you only blame yourself, and praise is only due to Allah for the
overflowing of existence, for that is His, not yours. You are His nourishment by
conditions, and He is your nourishment by existence. He is specified by what
specifies you. The command comes from Him to you, and from you to Him, even
though you are called obligated, a passive name (mukallaf), and He is not
called obligated since there is no imposition upon Him.
He praises me, and I praise Him.
He serves me and I
serve Him.
In one state I
draw near to Him,
and in sources I
deny Him.
So He knows me and
I do not know Him,
and I know Him and
I witness Him.
Where is
independence
when I help Him
and assist Him?
That is why the
Real brought me into existence.
Then I knew Him
and manifested His existence.
Hadith
brought us that,
and in me He
achieved His goal.
Then the intimate
friend, Ibrahim, peace be upon him!, possessed this rank by virtue of which he
was called the intimate friend.
Provision is
that which nourishes those provided for: when provision permeates the essence of
the one provided for until nothing remains in it except permeation and
nourishment flows in all the parts of the one nourished.
We are His as our proofs confirm,
and we are ours.
Only my being
belongs to Him,
and we are His as
we are ours.
I have two
aspects: Him and me,
but He does not
have “me” through me.
However, His place
of manifestation is in me,
so we are His -
like me.
“Allah speaks
the truth, and He guides to the Way.”
(33:4)
1. Huyûm is
the intense love and passion which causes bewilderment and distraction.
3. ref. to
hadith qudsî via Abu Hurayra, “My slave does not draw near Me with anything
I love more than what I have made obligatory for him. My slave continues to draw
near me with super obligatory actions until I love him. When I love him, I am
his hearing with he hears, his sight by which he sees, his hand with which he
strikes, and his foot with which he walks. He will become Rabanniya a will ” (Sahih al-Bukhari, 81:38:2)
4. The first
unveiling was annihilation (fanâ’) and the second is going-on (baqâ’).
5. “I created
existence so that I might be known.”
6. Muhammad ibn
Masarra al-Jabali, Andalusian Sufi and thinker, born in Granada 269 /883 and
died near there in 319/931.
The
Seal of the Wisdom of Sublimity in the Word of Nabi Musa (as) (Moses)
The wisdom of the
killing of the male children in respect to Musa was in order to give him the
support of the life of each of those killed for his sake because each of them
was killed for being Musa.
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There is no
ignorance, so the life of the one killed for his sake had to return to Musa.
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It
is pure life in the natural state (fitra). The desires of the self have
not soiled it; rather, it is in its natural state of “Yes (bala).”
Musa was the sum of
the lives of those killed for being him.
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All that was prepared for the murdered
ones in the way of the predisposition of their spirits was in Musa, peace be
upon him.
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This is a divine
favour to Musa which no one before him had.
The wisdoms of Musa
are numerous. If Allah wills, I will enumerate them in this chapter according to
what the divine command puts into my mind. This is the first about which I shall
speak in this chapter.
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Musa was only born
being a synthesis of many spirits.
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He was a
concentration of effective forces since the young have an effect on the old. Do
you not see how the child has an effect on the older person by the special
quality the child has? The older person descends from his leading position to
play with the child and rock him in his arms and to show himself at the child’s
level of intellect – he descends to the level of the child’s intellect. He is
under subjugation even though he is not aware of it. He occupies himself with
instructing and protecting the child, seeing to his needs and consoling him so
that the child is not distressed.
All this is
part of the effect of the young on the old. That is due to the strength of his
station. The young has a new covenant with his Lord
because he has newly come into being. The old person is further from Him.
Whoever is nearer to Allah subjects whoever is
further away from Him, just as the elite of the near angels subject the further
ones.
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The Messenger of
Allah, may Allah bless him and grant him peace, used to expose himself to the
rain when it came down and to uncover his head so that it would fall on him.
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He
said that it has a new covenant with Allah. Look at this recognition of Allah on
the part of this Prophet! What is more glorious, more sublime and clearer than
this?
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The rain subjected the best of men due to its proximity to its Lord.
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That
is a likeness of the Messenger on whom the revelation descends.
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The rain called
him by its own state, and so he exposed himself to the rain in order to receive
from it what it brought from his Lord.
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If he had not received this divine
benefit from it by the rain, he would not have exposed himself to it.
This is
the message of water from which Allah has fashioned every living thing - so
understand! { MA= Life must consist of Allah and Muhammad (s)}
As for the wisdom of Musa being
put into the ark and then cast into the river, the ark (tâbût) is his
human nature (nâsût).
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The river is what he received of
knowledge through his body by what the power of discernment and the sensory
imaginative faculties accorded him.
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Only by the existence of this elemental body
does the human self have these faculties or their like.
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When the self comes to
this body and is commanded to freely dispose of it and manage it, Allah gives it
these faculties as instruments by which it obtains what Allah wills that it
obtain in the management of this ark which contains the sakina of the
Lord.
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Musa was cast into the river in
order to receive various knowledges by these faculties.
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Thus Allah taught him
that the spirit which manages him is the ruler.
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He is only managed by it.
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It
gives him the command of these faculties of phenomenal being which are in this
nâsût that is designated by the ark in the field of indications and
wisdoms.
Allah manages
the universe in the same way, and it is only managed by it or by its form.
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It is only
managed by Him inasmuch as the arrival of the one begotten depends upon its
being brought into existence by the begetter.
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Caused things
depend on their causes, proven things depend on their proofs, and true things
depend on their realities.
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All of this
is part of the universe, and it is Allah’s management of it, and he only manages
by it.
As for our
statement, “or by its form,” I mean the form of the universe, and by it I mean
the Most Beautiful Names and sublime attributes by which Allah is named and
described.
Nothing of a name by which He is called has
reached us but that we found the meaning and spirit of that name in the
universe. The universe is also only managed by the form of the universe.
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For that reason, the
Prophet said in respect of the creation of Adam who is the blueprint which
gathers all the attributes of the Divine Presence which is the essence, the
attributes and the actions:
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“Allah created Adam in His form.”
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His form is only the Divine
Presence.
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In this noble epitome, which is
the Perfect Man, He brought into existence all the Divine Names and the
realities of that which is outside of him in the Macrocosm separate from him.
He made Adam a spirit (rûh) for the
universe, and so He subjected to him the high and the low through the perfection
of his form. { AHmad- Light before Adam, Adam- is the form, the Ha of
AHmad -Ha- Hayat brought Adam to Life"
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As there is nothing in the universe that “does not glorify Allah’s praise,” in
the same way, there is nothing in the world which is not subject to this man
according to what the reality of his form accords him.
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Allah says, “He has made
everything that is in the heavens and the earth subservient to you. It is all
from Him.” (22:65) All that is in the universe is subject to man.
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He who knows that from his knowledge is the Perfect Man. He who is ignorant of
that is the Animal Man.
The form of
casting Musa into the ark and then casting the ark into the river is outwardly a
form of destruction.
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Inwardly, it
was his rescue from being killed. He was brought to life as the self is brought
to life by knowledge from the death of ignorance as
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Allah says, “Is
someone who was dead (i.e. by ignorance) and whom We brought to life (with
knowledge) and supplied with a light by which to walk among the people (which is
guidance) the same as someone who is in utter darkness (in being astray) unable
to emerge from it (i.e. will never be guided)?” In itself the matter has no end
at which it stops.
Guidance is that
man is guided to bewilderment (hayra).
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He knows that the business is bewilderment.
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Bewilderment is being unsettled and
movement.
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Movement is life. There is no non-movement nor death.
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There is
existence and not non-existence.
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It is the same with the water which gives life
to the earth. Its movement is His word, “so it quivers” and conceives,
“and swells” with pregnancy, “and sprouts plants in beautiful pairs.”
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It only gives birth to what resembles it, i.e. has a nature like it.
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It has
being linked in pairs (zawjiya) which is the state of being doubled by
what is born from it and what appears from it.
Similarly, the
existence of Allah has multiplicity and the many Names. It is this or that
according to what appears from it of the universe which demands the realities of
the Divine Names by its development. They are doubled by it and stand in
opposition to the unity of multiplicity.
It is one by source in respect to its
essence, as the primal substance (hayûla) is a single source in respect
to its essence, while it has many forms which it supports by its essence. I
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t is
the same with Allah through the forms of tajalli which are manifested
from Him.
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So the locii of the tajalli are the forms of the universe,
in
spite of the intelligible unity (ahadiyya).
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Look at the
excellence of this divine instruction which Allah gives by granting its
recognition to whoever He wishes among His slaves.
When the family of
Pharaoh found him in the river by the tree,
Pharaoh called him Musa.
Mu
is water in Coptic and sha is tree.
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He named him by
where he found him, for the ark stopped by the tree in the river.
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Pharaoh wanted
to kill him. His wife, speaking by divine articulation in what she said to
Pharaoh about Musa –
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since Allah had created her for perfection as Allah said
about her when He testified that she and Maryam, daughter of ‘Imran, have the
perfection which men have - said, “he may be a source of delight for me and
for you.” (28:9) She would be consoled by him with the perfection which she
received as we have said.
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The
consolation of
Pharaoh was with the belief Allah gave him when he was drowning.
So Allah took him pure and purified.
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There was no
impurity in him since He took him in his belief before he had acquired any wrong
actions.
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Islam effaces what
was before it. He made him a sign of His concern so that none might despair of
the mercy of Allah, for “no one despairs of solace from Allah except for the
unbelievers.” (12:87)
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If Pharaoh been of
those who despair, he would not have embarked on belief. Musa, peace be upon
him, was, as the wife of Pharaoh said, “a source of delight for me and for
you. Do not kill him. It may well be that he will be of use to us.” That is
what happened.
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Allah gave
them use of Musa, although they were not aware that he was a prophet who would
destroy the kingdom of Pharaoh and his family.
When Allah
protected him from Pharaoh, his mother’s heart was freed of the anxiety which
had befallen her.
Then Allah forbade
him to be suckled until he had received his mothers breast, so she suckled him
that Allah might complete her joy.
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The knowledge of
the roads (sharâ’i) is like that.
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It is as Allah said, “to each We
have made a road,” (5:48) i.e. a path (tariq), “and a direction (minhaj)”
from that path.
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This statement is an indication of the root from which he came (minhu ja).
It is his food as
the tree has branches and yet is only nourished by its root.
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What is haram
in one Shari’a can be halal in another Shari’a
-
- I mean in a certain form
it can be halal, while in the heart of the matter it is not really the
same as what passed because the matter is new creation, not repetition.
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This is
what we instruct you! It is referred to in connection with Musa when the
wet-nurses were made haram.
In reality, the
one who suckled him, not the one who bore him, is his mother.
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The mother of birth carried him in
regard to the trust.
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He is formed within her and fed by
her menstrual blood without any volition on her part in that, so that
does not
come from her benevolence towards him.
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He is only fed by what would
destroy her or make her ill had he not been nourished on it, or had that blood
not gone out of her.
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The embryo is a gift to its mother
since it feeds on what would cause her harm had that blood remained with her and
not gone out of her, or had not the embryo been nourished on it.
Suckling is not the same. By her
suckling, she intends to give him life and to sustain him. Allah gave that to
Musa in the mother who bore him.
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No woman outside of his mother by
birth had any right over him that she also might find consolation in bringing
him up and watching him grow in her room, and so she was not sad.
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Allah saved him
from the grief of the ark, so he pierced natural darkness by what Allah gave him
of divine knowledge, while he did not depart from nature.
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He tested him with
many trials and gave him experience in many places so that he might realise
patience in himself in the trials Allah gave him.
The first of
Allah’s trials was the killing of the Copt which Allah inspired him to do and
gave him success in his secret – yet he did not know this.
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However, Musa did not
feel any anxiety over killing him, although he was unsure until the command of
his Lord told him, since the Prophet is inwardly protected without being aware
of it until he is informed, until
transmission comes to him.
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For this reason,
al-Khidr showed him the killing of the boy,
so Musa criticised the killing but did not remember how he had killed the
Copt. Al-Khidr told him, “I did not do it of my own volition,” (18:82)
and he informed him of his rank before he told him that his movement was
protected in reality, but he was not aware of it.
Al-Khidr also
showed him the piercing of the ship.
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Outwardly it
was destruction, but inwardly it was rescue from the hand of the tyrant.
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He made that
an analogy of the ark which was in the river– its outward aspect was
destruction, while inwardly it was rescue, for his mother did it fearing the
hand of the tyrant, who was Pharaoh, that he might not kill Musa in captivity.
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She looked at
him with the revelation Allah had inspired in her while she was not aware of it.
She felt in herself that she would suckle him.
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When she
feared for him, she cast him into the river because, as the proverb says, “What
the eye does not see does not afflict the heart.” She did not fear for him with
the fear of the witnessing of the eye, and she was not sad with the sorrow of
seeing him. It came over her thoughts that perhaps Allah would return him to
her, for she had a good opinion of Him.
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She lived by
this thought in herself and by the hope which was opposite fear and despair.
When she was inspired to do this, she said, “Perhaps he is the Messenger who
will destroy Pharaoh and the Copts.” She lived and took joy in this, which was
illusion and thought in respect of herself, but, in the heart of the matter, it
is knowledge.
When they
searched for Musa (after he had killed the Copt), he left in flight, fearful
outwardly and in the meaning, it was love of deliverance – for movement is
always by love, but the onlooker is veiled from it by other causes, which are
not the movement.
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This is
because the root is the movement of the universe from non-existence which was
immobile in existence. That is why it is said that the matter is movement from
immobility. The movement which is the existence of the universe is the movement
of love.
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The Messenger
of Allah, may Allah bless him and grant him peace, said, quoting Allah, “I was a
hidden treasure, therefore I wanted (lit. loved) to be known.”
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If it had not
been for this love, the universe would not have appeared in its source.
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Its movement
from non-existence to existence is the movement of the love of the One who
brings into existence for this purpose.
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The universe
also loves to witness itself in existence as it was witnessed in immutability.
Thus by every aspect, the movement from immutable non-existence to the existence
of the sources is a movement of love, both in respect of Allah and in respect to
itself.
Perfection is loved for itself. Allah’s knowledge of
Himself is His, since He is independent of the worlds. It belongs only to Him.
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The
perfection of the rank of knowledge only remains by the in-time knowledge which
comes from these sources. When the sources of the universe exist, then the forms
of perfection appear with timeless and in-time knowledge.
-
Thus the rank
of knowledge is perfected by two aspects.
-
In the same way,
the ranks of existence are perfected. Existence from it is before-time and not
before-time, which is in-time. Pre-temporal (azali) time is the existence
of Allah by Himself, and non-pre-temporal-time is the existence of Allah by the
forms of the immutable universe.
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It is called
in-time because it manifests some parts to others. He is manifest to Himself by
the forms of the universe, and so existence is perfected.
The movement of the
universe is by love of perfection, so understand!
-
Do you not
see how what the Divine Names bring into existence is breathed from the absence
of the manifestation of their effects in a entity called the universe?
-
It loves rest
which is only reached by the existence of form, high and low.
-
Thus it is
confirmed that movement occurs by love. The only movement in the entire cosmos
is by love.
Among the ‘ulama’
are those who know that and those who are veiled by the nearer cause because it
rules their state (hâl) and overpowers them.
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Musa was
aware of his fear by what occurred through his killing the Copt.
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That fear
implied love of deliverance from killing.
-
So he fled by
fear. In the meaning, he fled when he loved deliverance from Pharaoh and his
deeds. He mentioned the nearest cause which he was aware of at that moment,
which is like the form of the body of man, and love of deliverance is contained
in it as the body contains the spirit which manages it.
The Prophets had
the language of the outward with which they addressed people in general and on
which they relied to make the one who listened understand what was said. The
Messengers make allowances for people in general by their knowledge of the rank
of the people of understanding. It is as the Prophet, peace be upon him, said
about gifts, “I give to this man, while another man is more beloved to me than
him for I fear that Allah might throw him down into the Fire.”
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He made
allowances for those whose intellect and discernment are weak and who are
overcome by greed and nature.
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Similarly, what
they brought of knowledges, they brought wearing a a robe which nearer to the
understanding, so that the one who has no “diving” might stop at the robe and
say, “How excellent this robe is!” and he will see it as the limit of rank.
Because of what
this robe from the king demands, the one with subtle understanding, the one who
dives for the pearls of wisdom,
-
looks
at the quality of the robe and its type of material. By it, he knows the degree
of the one it covers, and so he stumbles onto a knowledge which no one else has
obtained from those without knowledge of such matters.
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Then the Prophets
and Messengers and heirs knew that in this world and in their communities, there
are those who, in this manner, express themselves in the outward language which
the elite and common share. The one who is elite understands of it what the
common understand, and more, inasmuch as it is valid that he be called elite.
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He is distinguished
from the blind. Those who have obtained knowledges are content with this. This
is the wisdom of his words, “I fled from you when I was in fear of you,”
but he did not say, “I fled from you by love of safety and well-being.”
Musa came to Madyan
and found two women and got water for them without being paid for it.
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Then he
turned away to the divine shade and said, “O my Lord, I am truly in need of
any good You have in store for me.” (28:24) He made the source of his
getting water the same as the good which Allah sent down to him, and he
described himself as being in need of Allah in the good which he had.
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Al-Khidr showed him
the setting-up of the wall without wage, but Musa chided him for it.
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So al-Khidr
reminded him of his drawing water without wage, and other things which
were not mentioned.
-
The Prophet,
may Allah bless him and grant him peace, wished that Musa
had remained silent and had not left him so that Allah would have related more
about them.
-
Al-Khidr alerted
Musa to the fact that what had come to him and would come to him was by the
command of Allah and His will which it is impossible to contradict.
-
Knowledge of
that is one of the prerogatives of wilaya.
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As for the Messenger, He might
not acquaint him with it, for it is the secret of the decree.
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If He had
acquainted him with that, it might have been a reason for his lassitude in
conveying what he was commanded to convey.
-
Allah withholds the knowledge of this
from some of the Messengers as a mercy to them from Him.
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He did not withhold it
from our Prophet, may Allah bless him and grant him peace, because of the
strength of his state. This is why our Prophet said,
“I call on Allah by inner sight.”
(75:14)
By this he knew what
Musa had succeeded in had been without knowledge on his part.
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If it had been
from knowledge, Musa would not have criticized what al-Khidr did, since Allah
had testified before Musa as to al-Khidr’s purity and justice
{ A Naqshbandi Shaykh carrying The Muhammad Realties}.
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In spite of this,
Musa was heedless of the fact that Allah had made him pure, and of the
conditions set down for following him.
-
This was a mercy for us if we forget the
command of Allah.
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If Musa had known that, al-Khidr would not have said to him,
“What you have never
encompassed in your knowledge,”
meaning I have a knowledge which you have not received by tasting as you have a
knowledge which I do not know. He was just.
As for the wisdom
of his parting from him, it is because Allah said of the Messenger, “Take
what the Messenger brings you, and avoid what he prohibits you.” (59:7)
-
The ‘ulama’
of Allah who recognise this quality of the Message and the Messenger stop at
this statement.
-
Al-Khidr knew that Musa was the Messenger of Allah.
-
He regarded
what came from him to preserve the adab which is due to the Messengers.
Musa said to him, “If I ask you about anything after this, then you should
no longer keep me company.” So he forbade al-Khidr to keep his company.
-
When that occurred
for the third time, al-Khidr therefore said, “This is where you and I part
company,” Musa did not tell him, “Do not do it,” nor did he seek to keep
him company for he knew the
level of the rank he was in when he spoke of the prohibition against keeping him
company. Musa was silent, and the parting took place.
Look at the
perfection of these two men in knowledge and the completion of divine adab
as right, and the justice of al-Khidr, peace be upon him, in what he
acknowledged to Musa when he said,
-
“I have a knowledge which Allah has taught me
which you do not know, and you have a knowledge which Allah has taught me which
you do not know.”
-
This information which al-Khidr imparted to Musa was a remedy
for the wound inflicted on him in his words, “How indeed could you bear with
patience something you have not encompassed in your knowledge?” (18:68)
although he knew the sublimity of his rank with the message, and al-Khidr did
not have this rank.
This appeared in
the community of Muhammad in the hadith regarding the fertilization of
the date tree.
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The Prophet,
peace be upon him, told his Companions, “You know more about the matters of your
daily life.”
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There is no doubt
that the knowledge of the thing is better than ignorance of it.
-
Allah praises
Himself, saying,”He has knowledge of all things.”
-
The Prophet,
may Allah bless him and grant him peace, acknowledged to his Companions that
they knew more about the exigencies of this world than him because he had no
experience of them.
-
Rather, he was occupied with
what was more important. I have informed you about a great adab by which
will benefit you if you occupy yourself with it.
Musa’s statement, “My Lord gave me right judgement,” (26:21) means the khalifate,
“and made me one of the Messengers,” means the message.
-
Not every Messenger is a khalif.
The Khalif has a sword, duties and governance.
-
The Messenger is not the same –
rather, he transmits what he has been sent to transmit.
-
If he does battle and defends with
the sword, then he is both khalif and Messenger.
As for the wisdom of Pharaoh’s question regarding divine what ness (mâhiya) when
he said, “What is the Lord of the worlds?” (26:23)
-
that question did not arise from
ignorance, but it was posed in order to test Musa and to see what answer he
would give when he claimed that he had a message from his Lord.
-
Pharaoh knew the rank of the
Messengers in knowledge of Allah and he wanted to test Musa’s answer to
ascertain the validity of his claim.
-
In order to inform those present, he invited an answer which would have been
misleading as far as they were concerned since they did not know what Pharaoh
himself knew about the question.
-
Musa answered him with the answer
of those who have knowledge of the matter. Then Pharaoh, in order to preserve
his position, asserted that Musa had not answered his question.
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So because of the inadequacy of
their understanding, it seemed clear to those who were present that Pharaoh knew
more than Musa. For this reason, when Musa answered him with what was not
appropriate – and outwardly it is not an answer to what he was asked about – and
Pharaoh knew that he would only give that answer, Pharaoh then said to his
companions,
“Your Messenger” who was sent to
you “is mad” since the knowledge of what I question him about is veiled from him
since it is inconceivable that it be known at all.
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The question is valid. The question of the what-ness is a question about the
reality of what is asked about - it must be real in itself.
-
As for those who make definitions which consist of category and genus, these are
matters shared by various things.
-
Whoever has no category must have a reality in Himself which belongs to no
other. The question is invalid in the school of the People of Allah, sound
knowledge and sound intellect.
-
The only answer to it is the answer Musa gave.
Here is a great secret! He
mentioned the “act” in giving the answer to the one who asked for a definition
of essence.
-
He made the essential definition the source of the attribution to
what appeared of Him in the forms of the universe, or what appeared in Him of
the forms of the universe.
-
In answer to, “What is the Lord of the worlds?”
-
he said that He is the One in whom the forms of the
universe are manifest on high – which is the heaven - and below - which
is the earth, “if you but have certainty,” or He who is manifest by them.
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When Pharaoh told his companions
that Musa was mad, (majnûn) in the sense that he was possessed, Musa
added to the elucidation in order to inform Pharaoh of his rank in divine
knowledge because he knew that Pharaoh already knew that.
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Musa said, “The
Lord of the East and the West,” bringing what was manifest and what was
hidden, in the outward and the inward, “and what between them is” which
is Allah’s words, “He has knowledge of everything,” “if you have intellect,”
i.e. if you possess qualification since this comes from from intellect.
The first answer is for those who are certain, and they
are the people of unveiling and existence.
-
Musa said,
“If you have certainty,” i.e. if you are the people of unveiling and existence.
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I have given
you knowledge of what you are already certain about in your witnessing and
existence.
-
If you are
not of this category, I have answered you in the second answer: if you are among
the people of intellect and qualification, and you limit Allah according to what
the proofs of your intellects accord.
Thus Musa
manifested both aspects in order to inform Pharaoh about his question and his
veracity. Musa knew that Pharaoh knew that because he asked about the what-ness
of Allah. He knew that his question was not couched in the language the ancients
used in their questioning by means of what. That is why he answered him. If he
had known anything else from him, he would have been mistaken in the question.
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Musa treated
that about which he was asked as the source of the universe, and Pharaoh
addressed him by this language although the people present were not aware of
that.
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Pharaoh said to
him, “If you take any god other than me, I will certainly make you one of the
imprisoned.” (26:29)
The letter sin in
prison (sijn) is one of the letters of increase, meaning I will veil you,
for you answered by what supported me so that I might say the same to you.
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If you say to
me, “O Pharaoh! I do not I do not recognise your threat to me while the source
is but one, so how can you separate?”
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Then Pharaoh
replied, “The ranks are separate, but the source is not separate and it is not
divided in its existence.
My rank right
now is power over you by actual fact, O Musa! I am you by the source and other
than you by rank!”
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When Musa
understood that from him, he gave him his due in respect to himself and told
him, “You will not be able to do that.”
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Pharaoh’s
rank gave him power and influence over Musa because Allah is in the rank of
Pharaoh in respect of the outward form which has authority over the rank in
which Musa appeared in that assembly.
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Therefore Musa told
him that Allah had manifested a barrier to his hostility against Musa.
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He said, “Even
if I were to bring you something undeniable?” Pharaoh could only reply, “
Produce it then, if you are someone telling the truth”
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so that Pharaoh would
not appear to be unjust among those of his nation who were weak-minded. They had
doubts about him, and they were the group Pharaoh made unsteady.
However, they
obeyed Pharaoh because they were a corrupt people; that is, lacking sound
intellects’ rejection of taking Pharaoh’s claims literally. The intellect stops
at a certain limit, and only those of unveiling and certainty can cross that
limit. This is why in his answer, Musa first addressed those of certainty and
then address those of the intellect.
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“So he drew down
his staff (‘asa)” (26:32) which is
the form with which Pharaoh defied (‘asa) Musa when he refused to answer
his call. “And there it was, unmistakeably a snake,” i.e. an evident
snake.
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Thus rebellion,
which is evil, changed into obedience, which is good, as Allah says, “Allah
will transform their evil deeds into good deeds,” (25:70) meaning in
judgement.
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Here the judgement manifested a differentiated source in a single
substance (jawhar) – so it is a staff, a snake, and a manifest serpent.
It devoured
its likes among the snakes in the form of a snake, and the staffs in the form of
a staff.
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The proof of
Musa overcame the proofs of Pharaoh in the form of staffs, snakes and ropes.
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The sorcerers
had ropes, but Musa did not have a rope. The “rope” is the small hill; that is,
their powers in relation to the power of Musa is as the hills are to the lofty
mountains.
When the sorcerers
saw that, they recognised Musa’s rank in knowledge and they saw that he
possessed a power which was not mortal. If it had been within the the power of a
mortal, it would only belong to someone who could distinguish sure knowledge
from imagination and illusion.
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So they believed in “the Lord of the Worlds,
the Lord of Musa and Harun” - that is, the Lord to whom Musa and Harun
summoned them because they knew that the people understood that they were
not being called to Pharaoh.
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Pharaoh was in the
position of authority, and he was the master of the moment since he was the
Khalif with the sword, even though he broke the customary divine laws when he
said, “I am your Lord most high” - i.e. since all are lords, I am the
highest of them through the power which you have outwardly given me over you.
The sorcerers knew
that he spoke the truth in what he said, and they did not deny it. They affirmed
that to Pharaoh, and said,
-
“You only judge in this passing life, so judge as you
like, for the kingdom is yours.”
-
So the statement of Pharaoh, “I am your Lord
most high,” was valid.
-
Although the
source is from Allah, the form is Pharaoh’s. He cut off the hands and feet, and
crucified through a real source in false form in order to attain the ranks which
are only attained by that act.
There is no way to
neutralize causes because the source-forms necessitate them. They only appear in
existence by the form on which they are based at the source since “there is
no changing the words of Allah.” (10:64) The words of Allah are not other
than the sources of existent things. Timelessness is ascribed to Him in respect
to their permanence, and in-timeness is ascribed to them in respect of their
existence and appearance. Thus we say, a certain man or guest happened to be
with us today.” That does not mean that he did not have any existence before
this event. For that reason, Allah says about His Mighty Word which is timeless,
“No reminder (dhikr) from their Lord comes to them lately renewed
without their listening to it as if it were a game,” (21:2) and “but
no fresh reminder reaches them from the All- Merciful, without their
turning away from it.” (26:5) The Merciful only brings mercy, and whoever
turns away from mercy advances the punishment which is the absence of mercy.
As for the words of
Allah, “but their belief when they saw Our violent force was of no use to
them. That is the pattern Allah has always followed with His slaves,”
(40:85) that did not mean that it did not profit them in the Next World through
His exception, “except for the people of Yunus.” He meant that that did
not prevent them being punished in this world.
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For that
reason, Pharaoh was seized in spite of the existence of his belief even though
his affair was that of someone who is certain that his death is approaching.
-
The
circumstances accord that he was not certain that he was going to die because he
saw the believers walking on the dry path which had appeared when Musa struck
the sea with his staff. Pharaoh was not certain that he would perish since he
believed that he would not die until the moment actually reached him.
-
He believed
in the One in whom the Tribe of Israel believed, in certainty of his
deliverance.
It was indeed
certain, but it was in a form other than the one he wanted.
-
He was saved from
the punishment of the Next World in himself and his body was saved as Allah
says, “Today We will save your body that you might be a sign for those after
you,” (10:92) because, if his form had vanished, his people might have said
that he had gone into occultation.
-
His known
form appeared as a corpse that it might be known that it was really him.
Deliverance was encompassed both in the senses and in the meaning.
The one who has the
word of the punishment in the Other World realized for him will not believe,
even if every ayat had been brought to him, “so that they might see the
painful punishment,” that is, taste the punishment of the Next World.
Pharaoh left this class of people. This is the literal meaning of what the text
of the Qur’an brought us. We say, and the matter belongs to Allah, that the
fixed idea which the common people have regarding the wretchedness of Pharaoh is
not based on anything in the divine text.
Know that Allah
only takes someone while he believes – that is, affirms what divine
transmissions bring, and I mean those who are consciousness at death. This is
why dislikes sudden death and being killed while unaware is disliked. The
definition of sudden death is that the incoming breath goes out and the
outcoming breath does not come in. This is sudden death and when that happens,
one is not conscious of death.
It is the same if a
man is killed unawares by a blow from behind on the back of the neck. He is then
taken with whatever belief or disbelief he possesses at that moment. For that
reason, the Prophet said, “One will be gathered in the state in which one dies,”
as one is taken in whatever one is doing at the time. The one who is conscious
of death is only the one who sees it coming. He believes what he sees. He is
only taken in what he is doing because that is an existent expression connected
to time by the circumstances. We distinguish between the unbeliever who is
conscious at death and the unbeliever either killed while unaware or who dies
suddenly as we have said in the definition of sudden death.
As for the wisdom
of tajalli and the discourse on the form of the fire, this was because it
was the object of Musa’s desire.
-
Allah gave him a tajalli
in what he was searching for so that Musa would turn to Him and not turn away.
-
If Allah had
given the tajalli in other than the form which he was seeking, Musa would have
turned away because his interest was concentrated on a particular goal.
-
If he had
turned away, his action would have rebounded on him, and Allah would have turned
away from him. Musa was the chosen one and the one brought near.
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When Allah
brings someone near to Him, He gives him a tajalli in the object he desires,
without him knowing it.
Like the Fire of
Musa
which he saw as
what he needed.
It was Allah,
but he did not
perceive it.
Qalb
Heart - Secret
Sir - Secret of Secrets
Sir Sir- Hidden Khafa - Most Hidden Ahkfa |
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