|
|
the Hidden
Station,
Jesus (as)
That is complete ideal perfection and ideal life. When the souls perfection
reflecting on physicality and physically becoming image of perfection.
Muhammadiun Insan Kamil
-
Jismiyya = Physical Perfection of a Human Insan Kamel
-
Sense = Smell
-
6th Sense = Smell
-
Dhikr
Ya Nabi =Nabieen
-
Under Sayyidina ISA {Jesus} (s). Because of his relationship with
Hidden Knowledge, he represents spiritual understanding.
Associated Lectures on:
-
Reviver of Dead Power to Give Life to Dead Souls
-
Whoever gives life to a dead soul by the life of
knowledge in a particular problem connected to knowledge of Allah, has
brought him to life by it, and it is “a light for him by which he walks among
the people, i.e. among his likes in form.
-
˝ Dunya ˝ Akhira
-
Spiritual knowledge
-
Hadith Rasul: Approach your lord until granted His Hearing,
Seeing, Speaking, Hands of Power , Hymma of Feet. You become Rabbania with power
of Kun FY KN.
-
Personal Qiyama
-
Kitab al Mawt
-
Green for Earth and Bodily form put under authority of Soul.
-
Surah ZilZalaha x2 , Ihklas x3 , Kafiruun x4 = 9
-
9 point on humans , 9 planets, 9 Sultan Awliya
-
Body must die and soul reborn
-
Fitral Al Islam 7th springs
-
Safa Marwa Zamzam Kawthar
-
Medina Physicality
-
Mecca is Heart
-
Sitna Maryam surah "19"
Z
Color: {the light of the Hidden Station is green}
Z
Surat al-Jismiyya. Physical. Insan Kamel That is complete ideal
perfection and ideal life. When souls perfection reflecting on physicality and
physically becoming image of perfection. Muhammadiun
Z
Pillar of Islam: Siyam , breath of fasting most favored by Allah,
highest Worship non-action
Z
Which Salat: ASR
Z
Earth surah zil zala 99 Names ISM 99th Name of Rasul
Mustafa
The Hidden Khafa Station,
The Seal of the Wisdom of Prophethood in the Word
of ‘Isa (Jesus)
He was manifested from the water of Maryam
and the breath of
Jibril in
the form of man existing from clay.
The spirit was in an essence
purified of nature
which it called prison.
For that reason, the spirit
stayed in it
for more a thousand years in the designation of
time.
A spirit from Allah, no other.
For that reason, he revived the dead and formed the
bird from clay.
Since his relation with his Lord is proven,
by it he has effective action in both the higher and
lower worlds.
Allah purified his body, and
made his spirit pure,
and
He made
him a model of
taking-form. { Khafa Perfection of Physicality}
-
Know that among the special qualities of the spirits (arwah)
is whenever they touch anything life flows into it.
-
This is why the Samiri
seized a handful of dust from the track of the messenger, who was Jibril, and he
is the Spirit.
-
The Samiri had knowledge of this matter. When he recognized that
it was Jibril, he knew that life would flow into whatever he had walked on, so
he took a handful of dust from the track of the messenger or he filled his hand
or the ends of his fingers, and threw it into the Calf.
The Calf made a noise like the sound of a cow mooing. If it had been in another
form, the name of that form’s sound would have been ascribed to it - as
grumbling to the camel, baaing to rams, bleating to sheep,
and voice – or articulation and speech – to man.
That power from the
life which flows in things is called
lâhűt.
When the Trusty Ruh,
who is Jibril, presented himself to Maryam, peace be upon her, in the form of a
“handsome, well-built man”, she imagined that he was a man wishing to
have intercourse with her.
She took refuge with Allah from him with all her being, with the whole of her
existence, that Allah might save her from him since she knew that that was among
the things which are not permitted. She was given a complete presence with
Allah, and it is the meaning-without-form spirit. If Jibril had breathed into
her at that moment in this state, ‘Isa would have been born in such a manner
that no one could tolerate him due to the harshness of his nature which was the
state of his mother.
When he said to her,
“I
am only your Lord’s messenger of your Lord so that He can give you a pure boy,”
she relaxed from that contraction (qabd) and her breast expanded. It was
at that time that Jibril breathed ‘Isa into her.
Jibril conveyed the word of
Allah to Maryam as the Messenger conveyed the word of Allah to his community.
‘Isa was “His word that He cast into Maryam, and a Spirit from Him.” Then
appetite filled Maryam.
The body of ‘Isa was created from the actual water of Maryam and from the
imaginary water of Jibril which was infused in the moisture of that breath,
since the breath of the living is moist because of the water content in it.
So the body of ‘Isa is from imaginary water and real water. He emerged in the
form of a man in respect to his mother and inasmuch as Jibril had appeared in
the form of a man, since taking-form only occurs in the human species according
to the normal principle.
-
‘Isa brought the dead to life
because he is the Divine Spirit, and bringing to life belongs to Allah.
-
The breath which ‘Isa has is like
the breath which Jibril has. The word belongs to Allah. The bringing the dead to
life by ‘Isa is an actual revival inasmuch as it was manifested from his breath
as he was manifested from the form of his mother. His bringing to life is also
imagined to be from him, but it actually belongs to Allah.
-
He joined the two by the reality
on which he is based even as we said that he is created from imaginary water and
actual water. Bringing-to-life is ascribed to him by means of actualization in
one aspect, and by imagination in another aspect.
In respect to actualization, it
is said of him that he brings the dead to life. In respect to imagination (tawahhum),
it is said that he breathes into it and it becomes a bird by the leave of Allah.
The agent is in the prepositional phrase “by
Allah’s permission”, even though He did not breathe into it.
All was ascribed to ‘Isa as being
“by Allah’s permission.”
-
“Permission” (idhn) is an indirect
expression, as in His words, “By My permission” and “by the permission
of Allah”.
-
If the prepositional phrase is connected to breathing, the
breather has leave in the breathing, and so it is a bird by the leave of Allah.
If the breather breathed not by leave, then the taking form of the bird as a
bird is not by the leave of Allah.
-
The agent in that is then the verb
“it becomes (yakűn).” If there had not been something real and something
imaginary in the matter, then these forms would not have accepted these two
aspects. Rather, it has these two aspects because the constitution of ‘Isa
accords that.
-
‘Isa showed humility to the extent that he prescribed
that his community “pay the jizya tax with their their hands in a state of
complete abasement,” and that if one of them were slapped on the cheek,
he should offer the other cheek to the one who slapped him, and not rise up
against him nor seek revenge.
-
This came from his from his mother’s side. Since the
woman is lower, she has humility because she is subject to the man legally and
physically.
The power to bring to life and heal
that he had came to
him the side of the breath of Jibril in the form of a man. ‘Isa brought the dead
to life by the form of man. If Jibril had not come in the form of man, but in
another of the elemental forms of phenomenal beings from the animals, plants or
minerals, ‘Isa would not have been able to bring the dead to life without taking
on that form for that moment and appearing in it. If Jibril had come in a
luminous form beyond the elements and natural humours, since luminosity is part
of his nature, ‘Isa would not have been able to bring the dead to life unless he
appeared in that form of non-elemental light, while still maintaining the human
form in respect of his mother.
-
When he brought the dead to life, it was said that it was
him and not him. The onlookers fell into bewilderment (hayra) just as the
man of intellect becomes bewildered in his logical reflection when he sees an
individual human being bringing the dead to life, as that is one of the divine
qualities - bringing to life with speech, not mere bringing with animation.
-
The beholder is bewildered because he sees the form of a
man who possesses a divine effect. That led some of them to speak of that as
“incarnation” and say that ‘Isa was Allah since it was by Him that ‘Isa brought
the dead to life.
-
Thus they are charged with disbelief (kufr) which is
the veil because they veil Allah, who brings the dead to life, by the human form
of ‘Isa.
Allah said, “They are
unbelievers who say, ‘Allah is the Messiah, the son of Maryam.’” They fell into
both error and disbelief at the end of all they said, not because they say that
he is Allah nor by calling him the son of Maryam.
-
But they made the attribution that
Allah, insofar as He brought the dead to life, was contained in the human form
of the nasut which is called the son of Maryam.
-
There is no doubt that ‘Isa was
the son of Maryam. The hearer imagines that they have attributed divinity to the
form, and so they make divinity the same as the form. That is not what they do.
-
Rather, they make divine He-ness
the subject in the human form which is the son of Maryam.
-
They should differentiate between
the form of ‘Isa and the divine principle because they have made the form the
same as the principle.
Jibril was in the form of man who
did not breathe and then he breathed. One differentiates between the form and
the breath, and the breath from the form. The form existed without the breath -
thus the breath is not part of its essential definition.
For that reason, differences occurred among the people of
different [Christian] parties regarding ‘Isa and what he was.
-
Whoever looks at
him in respect to his mortal human form, says that he is the son of Maryam.
-
Whoever looks at him in respect to his mortal representational form relates
him to Jibril.
-
Whoever looks at him in respect to what was manifested from
him of bringing the dead to life, relates him to Allah by the quality of
the spirit, and says that he is the Spirit of Allah, that is, by Him life was
manifested in whomever received his breath.
Sometimes Allah is imagined to be the passive principle
in ‘Isa, and sometimes the angel is imagined in him, and sometimes mortal
humanity is imagined in him. So the conception of everyone is based on what
predominates that person.
That is something which no one else has in the sensory
form.
Indeed, each person is attached to his father of form,
not to the One who breathed his spirit into the human form. When Allah fashioned
the human body as He said, “When I have shaped him,” (15:29;38:72) then
He breathed into Him, that was from His spirit. Thus in its being and source,
the spirit is ascribed to Allah. That is not the case with ‘Isa. The shaping of
his body and mortal form is implied in the breath of the spirit. Others, as we
mentioned, are not like that.
All existent things are the words of
Allah which are
inexhaustible because they are from “kun” and “kun” is the word of
Allah. Is the word ascribed to Him according to what He really is? His what-ness
is not known. Or is it that Allah descends to the
form of the one who says, “kun”, and so the word “kun” is the
reality of that form to which he descended or in which He is manifest?
Some of the gnostics take one side and some take the
other side, and some of them are bewildered in the business and do not know.
This is a question which can only be recognized by taste (dhawq), as was
the case with Abu Yazid al-Bistami when he breathed into the ant which he had
killed and it returned to life. He knew in that action by Whom he had breathed,
and that was an ‘Isawian witnessing.
As for the revival of meaning by knowledge, that is the
divine life, essential, eternal, sublime, and luminous, about which
Allah said,
“Is someone who was dead and whom We brought to life, supplying him with a
light by which to walk among the people...” (6:123)
Whoever gives life to a dead soul by the life
of knowledge in a particular problem connected to knowledge of Allah, has
brought him to life by it, and it is “a light for him by which he walks among
the people, i.e. among his likes in form.
Were it not for Him and not
for us, that which is would not have been.
I worship Him in truth, and
Allah is our Master.
I am his source so know! If
you said, “man,”
Then do not be veiled by
“man”. He has given you a proof.
So be Allah and be creation,
and you will be merciful by Allah.
Feed His creation through
Him, and you will be spirit and sweet scent.
We give Him what appeared by
Him in us, and He gave to us.
The command is apportioned
between Him and us.
My heart was given life by
the One who knew it
when He gave us sensory
life. At that time (before time),
we were beings, sources and
times in Him.
That did not endure in us,
but that gave us life.
Part of what proves
what we mentioned concerning the breath (nafas) of the spirit with the elemental
form is that Allah has described Himself by the “breath of the All-Merciful”.
Everyone described by an attribute must follow the attribute and
all that attribute demands of him. You realize that breath is necessary for the
one who breathes. For that reason, the divine breath accepts the forms of the
universe. It is like the primordial substance, which is not other than the
source of nature.
The elements are one of the forms
of nature, and what is above the elements and what issues from them are also
part of the forms of nature.
-
They are sublime spirits going
right up to the seven heavens. As for the spirits of the seven heavens and their
sources, they are elemental, so they issue from the vapour of the elements.
-
The angels from every heaven are
from the elements, so they are made from the elements, and there are no beings
of nature above them. For this reason, Allah described them with dispute, i.e.
the Highest Assembly, because nature has polarisation. Polarisation is that
which is in the Divine Names, and they are ascriptions given by the “breath
of the All-Merciful.”
-
Do
you not see how the Essence is not subject to this principle, and that it is
independent of the worlds? This is why the world appeared in the form of the One
who brought it into being, and it is not other than the divine breath {Ihsan
Kamel Muhammad RasulAllah}.
The divine breath ascends by what
it has of heat,
-
and descends by what it has of humidity and
cold, and
-
fixes itself and solidifies by what it has of
dryness.
-
Thus precipitation comes from cold and humidity.
Do you not see that when the doctor wants to give someone a remedy, he looks at
his water (urine) in a long-necked bottle? If he sees precipitation, he knows
that the digestion is complete. He gives the remedy to speed progress. The
precipitation is produced by his natural coldness and humidity.
Then Allah kneaded the clay of
this human person with “His two hands.”
-
These are opposite to each other.
Even though each of these two hands may be a right hand, the distinction between
them is not hidden.
-
They are only two in themselves -
two hands because He only causes effects in nature according to what is in
conformity with it. Nature consists of opposites, so He said “two hands”.
-
Then He brought man into existence
with two hands, and called him man (bashar).
This refers to the direct contact
(mubashara) of the two hands as befits the the Divine Presence.
-
That arises from His concern
for this human species. Then Allah said to the one who refused to prostrate
himself before Adam, “What prevented you prostrating to what I created with
My Own Hands?
-
Were you overcome with
arrogance (towards the one who is your like, made of the elements) or are
you one of the exalted?” (38:75) meaning those who are above the elements.
“You are not like that.”
-
By the exalted, He means those who, by their essence, are
above being elemental by their luminous constitution, even though they are part
of nature. Man is only better than the other species by virtue of his being made
of clay (bashar).
-
He is the best species of all that was created from the elements by direct
contact with the two hands.
-
So in rank, man is above the terrestial and celestial
angels, although the lofty angels are better than the human species according to
a divine text.
If anyone wishes to recognise the divine breath (nafas),
-
let him recognise the universe, because “whoever knows
himself knows his Lord” who is manifest in him.
-
The
universe was manifested in the breath of the Merciful
which Allah breathed
from the Divine Names.
-
They brought the manifestation of their effects into existence from the
non-manifestation of their effects. He was generous to Himself by what He
brought into existence in Himself.
-
The first effect of the breath took place in that Presence. Then the command
continued to descend by breathing out from the universal to the last of what
Allah brought into existence.
All is contained in the source of the breath,
like light is contained in the essence of
darkness
at the end of the night before daylight.
Knowledge comes by proof at the end of the day
for the one who is sleepy.
He sees what I have said as a dream which
indicates the breath,
And it gives him relief from every grief.
In the recitation of the Qur’an, it is, “He
frowned.”
He has given a tajalli of Himself
to the one who came to fetch a firebrand
So Musa saw Him as a fire, while He is a light
for kings and seekers.
If you have recognise what I said,
then know that you are in a state of grief.
If Musa had sought something
else
(other than the brand),
he still would have seen Him
in that,
and not the opposite.
When Allah establishes this ‘Isawian word in the
Station so that we would know and he would be known, ‘Isa will be asked
about what was ascribed to him and whether or not it was true, even though Allah
already knew whether or not that matter had taken place. Allah will say to him,
“Did you say to people: ‘Take me and my mother as gods, besides Allah’?”
Towards Understanding The Eternal Messenger of Allah,
Muhammad RasulAllah.
Adab demands a response to the one asking the question
because when He gave him a tajalli in this station and form, wisdom
necessitated the response in separation by the source of gatheredness.
-
So he put disconnection first and said, “Glory be to
You!” using the kaf (pronoun of the second person singular) which
defines who is indicated by encounter and speech.
-
“It is not mine,”
inasmuch as I belong to myself rather than You, “to say what I have no right
to,” that is, what my he-ness rather than my essence necessitates.
-
“If
indeed I said it, You know it,” because You are the Speaker, and
whoever says something knows what he has said. You are the tongue by which I
speak, as the Messenger of Allah, may Allah bless him and grant him peace,
reported to us in a divine transmission in which Allah said,
“I am his tongue by
which he speaks.” He
made His He-ness the same as the tongue of the speaker, but ascribed the speech
to His slave.
-
Then the man of right action completed his response by
saying, “You know what is in my self,” and the speaker is Allah,
“and I do not know what is in it,” so this is in knowledge of the he-ness of
‘Isa in respect of His He-ness, not in respect of the fact that ‘Isa speaks and
has an effect. “It is You”, so He brought distinction and support to
confirm the proof and dependence on Him, since Allah only knows the Unseen. So
He separated and gathered, unified and made many, made wide and narrow.
To end his reply, ‘Isa said, “I said to them
nothing but what You ordered me to say.” He negated to begin with,
alluding to the fact the he has no existence.
The statement required
adab with the questioner. If he had not acted thus, he would have been
described as lacking knowledge of the realities, but he certainly was not like
that! Thus he said, “only what You ordered me,”
and it is
You are the One who speaks on my tongue, and You are my
tongue.
Observe this divine polarity of the spirit! What is finer and more subtle than
this!
Isa said that he said, “Worship Allah.” So he used
the name of Allah because slaves differ in forms of worship and Sharia. So he
did not specify one name rather than another name. Instead he used the name
which joins all of them. Then he went on, “my Lord and your Lord.”
It is known that His relationship to one
existent being by lordship (rubűbiya) is not the same as His relationship with
another existent being.
That is why he made a distinction
when he said,
“my Lord and your Lord,” by two references – one to the
speaker and one to the one addressed.
-
He said, “nothing but what You
ordered me,” and thus he affirmed that he is one who is commanded.
-
The quality of being commanded is
not other than slavedom, since one is only commanded when obedience is expected
of one, even if one does not comply.
-
Since the command descends
according to ranks, all that appears in a certain rank is colored with what the
reality of that rank gives it.
-
The rank of the one commanded has
a principle which appears in everyone who is commanded.
-
The rank of the commander has a
principle which appears in every command. Allah said, “Establish the prayer.”
-
He is the commander and the one
who is subject to the obligation is the commanded.
-
The slave says, “Forgive me!” so
he commands and Allah is the commanded.
-
What Allah demands of His slave by
His command is the same as what the slave demands of Allah by his command. This
is why every supplication is answered, and it must be answered, even if the
answer is delayed, just as some who are under obligation delay the prayer.
-
Whoever who is obligated to
perform the prayer and does not pray it at its proper time, delays obedience and
prays it at another time when he is able to perform it. There must be an answer,
if only by intention.
Then he said,
“I was a witness against them
(and
he did not say over himself with them as when he said, ‘my Lord and your
Lord’) as long as I remained among them” because the Prophets are
witnesses over their communities as long as they are in them.
-
“But when You took
me (i.e. raised me) back to You,” and You veiled them from me and me from
them,
-
“You were the One Watching over them,” no longer in my substance,
but in their substance, since You are their eye which necessitates observation.
He wanted to make a distinction between him and his Lord
so that it would be known that he was a slave and that Allah is Allah and He is
his Lord.
He referred to himself as a witness (shahid) and he referred to
Allah as the Watcher (raqib).
He mentioned “them” before himself when he said, “I
was a witness against them as long as I remained among them,” preferring
them in priority and with adab. He put “them” after Allah in relationship
to Him when he said, “You were the One Watching over them” because of
what the Lord merits in priority of rank.
-
Then know that Allah has the name the Watcher (Raqib)
which ‘Isa applied to Him, and He is the Witness in His words, “a witness
against them,” and “You are Witness of all things.” (5:117) He
referred to all things and “thing” is the most indefinite of things.
-
He used the
name, “The Witness,” and Allah is the Witness over every witnessed thing
according to what the reality of that witnessed things demands. He indicated
that Allah was the Witness over the people of ‘Isa when he said, “I was a
witness against them as long as I remained among them.”
-
This is the witnessing of Allah in the substance of ‘Isa, as it is confirmed
that Allah is his
tongue, hearing and sight.
-
Then he said something which is both ‘Isawian and
Muhammadan.
-
As for its being ‘Isawian, that is the speech of ‘Isa by the
transmission of Allah from him in His Book.
-
As for its being Muhammadan, it
happened that Muhammad, may Allah bless him and grant him peace, stood in one
place for an entire night reciting it without turning to anything else until
dawn broke.
It is,
“If You punish them, they are Your slaves. If You forgive
them, You are the Almighty, the All-Wise.”
-
“They” is the pronoun of those
who are absent as “he” is the pronoun of someone who is absent. as He said,
“they are those who disbelieve,” with the pronoun of those who are not
present.
-
Absence is their veil to what is meant by the witnessed one who is
present.
-
He said, “If you punish them,” with the pronoun of the absent,
and that absence is the source of the veil which hides them from the Real
AL-Haqq.
-
The Prophet mentioned them to Allah before the time when
they are present so that when the actual time came when they were present, the
leaven would already have acted on the dough, and the dough might have had time
to become equal to the leaven.
Then by
“they are Your slaves,”
he singled out the
unity (tawhid) on which they are based. There is no submissiveness
greater than the submissiveness of slaves because they have no freedom of action
with themselves.
They act according to what their master wishes of them
when he has no partner in them. He said, “Your slaves,” and singled out
what was meant of the punishment which is their humiliation. There are none more
lowly than them since they are slaves.
-
Thus their essence necessitates that they
be lowly, so You do not degrade them, for You do not degrade them with anything
more lowly than the fact that they are slaves.
-
“If You forgive them,”
if You veil them from the punishment which they deserve because
of their opposition – if You put forgiveness on them, You veil them from the
punishment and protect them from it,
-
“You are the Almighty,” the Protector, the
Guardian.
When Allah gives this name (‘aziz) to one of His
slaves, then Allah is called the Exalter (Mu’izz). This name is given to
him by the ‘Aziz, so he has strong protection from the revenge and
punishment which the Avenger and Punisher desire for him.
-
He also used distinction and dependence to confirm the
proof, and so the ayat is the same sort of His words,
-
“You are the Knower of
the Unseen Worlds,” and “You are the Watcher over them,” and “You
are the Almighty, the All-Wise.”
The question from the Prophet, may Allah bless him and
grant him peace, and his supplication to his Lord in which he repeated the
phrase for the entire night until dawn was a request for the answer. If he had
heard the answer in the first questioning, he would not have repeated it. Allah
showed him the judgments in detail by which they deserved punishment.
As each instance was presented to him and specified, the
Prophet said to Him, “If You punish them, they are Your slaves, and if You
forgive them, You are the Almighty, the All-Wise.” If he had seen in what
was presented to him anything which would make it necessary that Allah had
already decided and that His presence must be preferred, he would have invoked
Allah against them rather than for them. So what they deserved is changed by
what this ayat accords of submission to Allah and exposing themselves to His
pardon.
The Prophet related that when Allah loves the voice of His slave when he makes
supplication to Him, He delays the answer to his supplication so that the slave
will repeat the supplication.
This comes from His love for the slave, not because He has turned away from him.
For that reason, the Prophet mentioned the name of the Wise, and the Wise is the
one who puts everything in its proper place, and who does not turn away from the
qualities which their realities necessitate and demand; so the Wise is the One
who knows the order of things.
When the Prophet, may Allah bless him and grant him
peace, kept repeating this ayat, he was in possession of a great knowledge from
Allah. If anyone recites it, let him recite it in that manner. Otherwise, it is
better that he remain silent. When Allah lets the slave articulate any request,
He does so when He wants to answer it and grant his need. Let no one be slow in
whatever has been guaranteed to him, but let him persevere as the Messenger of
Allah, may Allah bless him and grant him peace, preserved with this âyat
in all his states, so that he either hears with His ear, or with hearing,
whichever you like. How else will Allah make you hear the answer? If He permits
the question on your tongue, He will let you hear the answer with your ear. If
He permits the meaning to you, He will let you hear the answer by your hearing.
|
.jpg)
Earth and Physical Body