Thursday, 14 October 2010
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
Shaykh Ahmed Tijani Ben Omar is American citizen originally born in
Ghana, West Africa. He is based in the for the moment. He is a renowned ‘alim who is synonymous with da’wah. He studied and memorized the Holy Qur’an at the age of 15 and the Holy Bible by the age of 20. United Kingdom
Shaykh Tijani is a renowned world peace activist. He has consistently advocated spiritual and interfaith interactions from a global perspective. This unique approach includes socio-political, historical and anthropological aspects as well as religious dispensations. Shaykh Tijani, has traveled to over a hundred countries worldwide giving numerous lectures and presentations at conferences, universities, mosques, churches, synagogues and public gatherings. He is considered one of the best spiritual singers and reciters of the Holy Qur'an in the world. Shaykh Tijani has recorded and released 15 albums of nasyid.
Sunday, 3 October 2010
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is the explanation of the Shadzili ad-Darqawi wird by Shaykh Ebrahim Schuitema.
Astaghfir Allah x 33
Masha’Allah x 33
Subhan Allah x 33
Hasbun Allah wa ni’ma al-Wakil x 33
Laa Ilaha il Allah x 100
Swalawat x 10
Surah al-Ikhlasw x 3
Surah al-Falaq x 1
Surah an-Naas x 1
Surah al-Fatihah x 1
Du’a for whatever we want, as well as our shuyukh and all the shuyukh of the Darqawa.
There are five adzkar in the wird specifically designed to cultivate in us the skill of silencing our inner dialogue, so that we can see everything for what it is and therefore be in the position to give everything its due. These five adzkar are: ‘Astaghfir Allah’, ‘Masha’Allah’, ‘Subhan Allah’, ‘Hasbun Allah wa ni’ma al-Wakil’ and ‘Allah’. Now why is that the case?
Our inner dialogue is sustained by hopes and fears, and because this is the case, it is biographically based. Let us say that someone had an obsessive desire for a red Porsche. The first question to ask here is why a red Porsche and not a brown mule? Why is a red Porsche such a desirable thing for him? This has to be that he has learned in the past that to have a red Porsche is a desirable thing. If he had no idea what a car was, let alone what a red Porsche was, he would probably be terrified the first time he saw one.
This means we can only want what we know of, and what we know of has to have been presented to us at least once before because otherwise we would not recognise it. This means to say that all our desires are historically and biographically based. They are based on what we have learned in the past. Each desire is a definition of a lack. The lack of the thing makes having the thing desirable. Our lack is about our inadequacy, our neediness and our brokenness.
Shutting up our agenda means that we have the capacity to silence our past. You can shut down our biography. ‘Astaghfir Allah’ is about shutting down one’s biography. It is a very poor and shallow understanding of istighfar to say it is about forgiveness, because it is deeper than forgiveness. The word means literally ‘to cover’. So what do we say to Allah (s.w.t.) when we say, “Please Cover me”? We do not say, “Forgive me,” we say, “Cover where I have been so that I can go elsewhere.” We ask Him to Cover the known, Cover our presumption, Cover our assumptions of what we think, our assumption of what we want to pursue, so that we can be available to what He Wants for us. We know that what He Wants for us is infinitely better than what we can ever want for ourselves.
There is always something foreboding in that statement, but we must understand that the Plans He is Making for us is better for us than our plan. Every single parameter will be better. The best thing we can wish for ourselves, Allah (s.w.t.) has a hundred times better than that for us. However, we must do what is required of us. We must not make our agenda the getting part of our lives. We must make our agenda the contributing part of our lives, what we should be giving. This is what istighfar is about. Istighfar is about the capacity to shut down our agenda by covering ourselves.
We must forget this knot of historically based presumption that we think we are. We must make it irrelevant, just forget it. We do not wash it away. We do not forgive it. We just forget it, just cover it. This delivers us to a remarkable state, the capacity to do true tawbah, true repentance. Repentance does not confirm our brokenness; it makes it irrelevant. Our brokenness and our neediness are the same thing. When we cover who we assume we are, we are Delivered to a place where we are looking at the moment that confronts us without wanting anything from it, because we have stopped wanting. We have shut up the inner recording of lack. We have forgotten about red Porsches and green Porsches. They are irrelevant. We are looking at it with an innocent eye, and when we look at the situation with an innocent eye, we cannot but recognise that the moment that confronts us has come directly from Allah (s.w.t.). It is by His Decree, masha’Allah, as Allah (s.w.t.) Wills.
The first Command to the Rasul (s.a.w.) was “Iqra’”, which means, ‘read’, and it suggests not just read the book, it also suggests that the whole of existence is a text. We know that Shaykh Muhammad ibn al-Habib (q.s.) said, “All created things are meanings set up as images.” We are walking through a text. It is a book. It is all meanings, every moment that confronts us is the next page of that book. This is a remarkable book. One that we want to read because this book is not a general book. This book is a letter that is being addressed by the Creator of all to us personally.
The moment that stands in front of us is the next paragraph of that text. What is required of us is to read the paragraph and to read it well, because the letter also functions as a kind of treasure map. It is both a very personal, intimate love letter and a treasure map. If we read a treasure map properly, then it indicates what the next steps are, and if we follow those steps, we are closer yet again to the Treasure. This Treasure is the Treasure of all Treasures. It is the Essence of all delight, all joy. What else is there to say to this but ‘Subhan Allah,’ Glory be to Allah (s.w.t.)?
So the letter that Allah (s.w.t.) Writes to us is a letter concerning a treasure map, concerning a journey, and we have got to read the instructions very carefully. The instructions are in the moment that sits in front of you. The moment is a paragraph in the letter that contains the next instruction, and what does that instruction tell us? Act consistently with the courtesy of the situation. Smile at the child, move the stone out of the road, lift something up to the traveller on his horse, make tea for the guests, whatever. We do that.
As a host, we do not look at the guest from the point of view of what we can get out of him. As a guest, you do not look at the host from the point of view of how we can make him convenient to us. Even as a guest, there is a certain courtesy that we afford the host. That is what the situation requires. So if we are in a situation and the next paragraph says that we should behave as the proper guest, without the intention of getting something out of our host, and we do that, then the next thing happens, then there is change that follows, and that change always delivers us to a better place than what we could have imagined.
This does not mean to suggest that we will always recognise that where we have been Brought to is a superior place to where we were. Very often, we do not like where we are at in the immediacy of it. However, with a little hindsight and intent to see the Blessing in the situation, benefit of where Allah (s.w.t.) has Placed us soon becomes apparent. When we understand that the moment in front of us is Decreed by Allah (s.w.t.): Masha’Allah. We then act accordingly and we take these next ten steps and we are transported to a place where: Subhan Allah, is that not amazing! “Look, He has Brought me to the place which is already the treasure!” When you act with innocence on the basis of what Allah (s.w.t.) Wants from us in any given situation, He will immediately Place us in a better situation.
We then realise that indeed He has better in store for us than ourselves. We recognise that Allah (s.w.t.) is enough for us and that we need no other protector: Hasbun Allah wa ni’ma al-Wakil. This is His Promise to us. So we arrive at the next place or in a next moment, only being able to praise and glorify Allah (s.w.t.). This is what it means to act fisabilillah. If we do that, unconditionally in the moment we are in, then in the next moment we have the Garden.
As we arrive at a point, the only thing that remains is to be perpetually surprised, where we cannot even say; Astaghfir Allah, Masha’Allah, Subhan Allah, Hasbun Allah wa ni’ma al-Wakil; because the whole process, the journey is going so fast. It is like a rocket taking off: Allah, Allah, Allah! Look! Moment after moment, amazing grandeur, majesty, mercy; we see more and more of His Attributes in front of us, Demonstrated in front of us, in ways that keep on surprising us, which we eventually have nowhere to turn. Then we are like a madman, everywhere we turn is His Significance. There is none but Him: Laa ilaha il Allah.
Our normal lives are so mediocre and humdrum, that maybe we will be surprised once a week. Amazing! This is so because we are walking through life with blinkers on our eyes, because we are not looking out, we are looking in. We are not listening at all. It is like this man who is about to be knocked down by a car, but he is so furious with his wife that he does not notice the car. So what is going on in his mind is this whole argument with this phantom woman in his head. His attention is certainly not on the road he is about to cross. She is in the house, doing the same thing. She is about to chop her finger off with a knife because she is having the last word to him in her mind. We are not present because of our own inner dialogue. That inner dialogue creates the conditions that cause us to miss the surprise that is in the moment; like the car that is about to take that fellow out.
So the further we progress on the journey, the more we are able to suspend our inner dialogue, our own agenda, the more surprised we will become. Surprise, wonder and amazement. Being ravished, bereft, breath taken and amazed. This state is not a state for once in a while or once in a lifetime, or once a week, it is every moment’s state. It is the pinnacle of human experience. It is the ecstasy we have been made for. If we do not experience this state in every moment, we have anaesthetised ourselves.
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
A student asked Imam Shihab ad-Din ar-Ramli (r.a.), is it permissible for the awwam, who when in distress, say, “Ya Shaykh Fulan” and, “Ya Rasulullah” and seek aid, istighatsa, with the prophets, the awliya’, the ‘ulama (r.a.) and the righteous? And do the messengers, prophets, awliya’, the righteous, and the mashaykh possess the ability to assist others after their deaths, and what strengthens that view?
He replied that istighatsa, the seeking of aid, with the prophets, and messengers, the awliya’, the ‘ulama and the righteous is permitted. The messengers, prophets and the awliya’ have the ability to assist after their death because the miracles of the prophets and awliya’ are not severed following their death. As for the prophets, they are alive in their graves praying and doing hajj as it has come in the reports. So, assistance from them will be a miracle on their behalf; and the martyrs are also alive, and have been seen, openly killing the kuffar.
And as for the awliya’, then it is a karamah from them. The People of the Truth believe that this occurs from the awliya’ both with intention, and without intention the things that sever the customary manner of phenomenal reality, khariqah lil ‘adah, that Allah (s.w.t.) Brings forth through them. The proof for these things is that they are matters that are intellectually possible and the permissibility of their occurrence does not necessitate anything that is impossible. So, everything that is in this realm, then it is possible to occur.
An example of its occurrence is the story of Maryam (a.s.) and how Provision came to her from Allah (s.w.t.) as stated in Revelation. And then there is the story of Abu Bakr (r.a.) and his guests as reported in the swahih ahadits. There is also the rising of the Nile river due to the letter of ‘Umar (r.a.). There is also a famous story of ‘Umar (r.a.) on the minbar in Madina seeing a sneak attack approaching the army in Persia. He warned the ‘amir of the army of the enemy behind the mountain: “O Sariya, the mountain!” And Sariya (r.a.) heard his speech even though there was the distance of two-months journey between them. Khalid ibn al-Walid (r.a.) drank poison without it harming him.
Khawariq, matters that customarily go against the rules of phenomenal reality, have occurred by the hands of the companions, the followers, and those after them. It is not possible to deny this due to the fact that taken as a whole; they are at the level of tawatur. So, in general, what is possible to be a miracle, mu’jizat, for a prophet, is possible to be a karama for a wali. There is no distinction between them except in the area of provocation. This means that there is no difference except that the mu’jiza was in response to a tahaddi, a challenge from the mushrikun saying that he was a liar.
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is based on an excerpt from Miftah ash-Shudur. Concerning the individual bay'ah, it had been narrated by Shaykh Yusuf al-Kurani (q.s.) and His Friends in a valid sanad that ‘Ali (k.w.) had ever asked the Prophet Muhammad (s.a.w.), “Ya Rasulullah, show me the shortest path to Allah which is also the easiest and the most meritorious in the Sight of Allah to pass through by His Servants!”
Rasulullah (s.a.w.) answered, “That you perform the permanent dzikrullah (dzikr dawam) and the most holy and weighty utterance so far made by myself and the Prophets before me; that is 'La Ilaha il Allah.' If you put all the things in the skies and earth on one side of the weighing scale and kalmia 'La ilaha il Allah' on the other, you will find the side with the kalima 'La Ilaha il Allah' weighing heavier.”
Then he said, “O ‘Ali, Doomsday shall not appear if on this Earth, there are still people who pronounce 'La ilaha il Allah.'”
‘Ali (k.w.) asked, “Show me the proper method to do the dzikr, O Rasulullah.”
Rasulullah (s.a.w.) answered, “Close both your eyes and listen to me pronouncing it three times. After that, you utter it three times and I will listen.”
Then, Rasulullah (s.a.w.) uttered, “La ilaha il Allah” three times, with both his eyes closed in a loud voice while ‘Ali (k.w.) listened. After that, ‘Ali (k.w.) pronounced it in the same way while Rasulullah (s.a.w.) listened.
This is the method of the talqin dzikr as explained by ‘Ali ibn Abi Thalib (k.w.). It is further explained that the talqin dzikr of the heart, which is esoteric in nature, is performed with the itsbat, positive declaration; not with the nafi, negation of the fancy of existence of other than Allah (s.w.t.).
…Say: "Allah (Sent it down)": then leave them to plunge in vain discourse and trifling. (Surah al-An’am:91)
Prophet Muhammad (s.a.w.) taught Sayyidina ‘Ali (k.w.) as such, “O ‘Ali, close both your eyes, shut your lips and fold your tongue, then pronounce, ‘Allah, Allah.'”
This is the method that was taught and given to Sayyidina Abu Bakr (r.a.) in secrecy (to strengthen his feelings) by the Prophet (s.a.w.) and this is the dzikr that can be implanted firmly into the heart.
For this, Prophet (s.a.w.) praised Sayyidina Abu Bakr (r.a.), not because of his diligence in praying and fasting but because of that something which had been firmly implanted into his heart.
"Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction. (Surah ar-Ra’ad:28)
The way of thariqa’ of these two dzikr, the dzikr jawhar and dzikr khafi, is the essence of all thariqa’, then it is circulated in greater details, with Allah's (s.w.t.) Grace.
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is adapted from a swuhbah from Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.) on the 25th February 2010.
Allah (s.w.t.) Sends Gifts on His servants, day and night, without fail, though more of such Gifts arrive at night, as compared to the daytime. Some saints teach of a Special Blessing of Allah (s.w.t.) which Descends at night. Each night, Allah (s.w.t.) Creates a group of special Angels, for a special task, only for that night. And He Creates a different group of angels each night for this same task. Each night is different, each Creation is different, even our selves are not the same today, as compared to how we were yesterday.
In the last third of every night, this group of angels descends to the earth; they search from East to West and from North to South, for a selected group of people. Who are these people? Allah (s.w.t.) Commands these angels to seek His Servants in dunya praying and glorifying His and seeking His Pleasure.
Allah (s.w.t.) did not Ask for those who seek His Paradise. Paradise is secondary. The most important goal that all saints seek to attain, more than anything else, is Allah's (s.w.t.) Pleasure. Their only aim is to make Allah (s.w.t.) Pleased with them and for them to be pleased with what Allah (s.w.t.) has Set for them. The most important thing for us to achieve in this worldly life is the Pleasure of our Lord. Saints do not ask for any gifts from the entire Creation - not even for Paradise. Compare that to our prayers, which are always for worldly treasures. The awliya’ are not in the least interested in the treasures of dunya. They are not even interested in the treasures of akhirah. They only want Allah (s.w.t.) to be Pleased with them.
So this group of newly-Created, special angels is Instructed by Allah (s.w.t.) to seek out and look after these Chosen servants of His, servants who desire His Pleasure only. These angels roam the four corners of the globe, seeking out every one of Bani Adam who stands in worship, seeking to please Allah (s.w.t.) as his only goal. They record down and confirm the names of these pious servants of Allah (s.w.t.), and they rise through the heavens to their special maqam, to present these names to Allah Almighty. These angels are special, as not every angel gets to be addressed directly from the Divine Presence. But these chosen few have that single task on that single night, and they remain in their maqam, with the list of names, after completing their task. These angels will never come down to earth, ever again.
After these names are shown to Allah Almighty, He then Creates a second group of special angels and these angels are laden with gifts – hidayah - Guidance and Heavenly Grants, and they descend to earth bearing these Gifts. They seek out the servants whose names were on the list, and they place these Gifts in front of these pious servants of Allah (s.w.t.). When this occurs, these servants' hearts are filled with Divine Pleasure and Satisfaction, which radiates from their faces, so that a special halo is seen around the faces of the sincere.
So in every last third of the night, angels seek out those who are standing and crying and begging their Lord, that they be Accepted in the Divine Presence, and Grant them their Gifts. Hence, the saints say, that those who seek Allah's (s.w.t.) Pleasure will be granted it. And this is a never-ending process, to be repeated nightly, in the last third of each night. Everyone listed in that Special List nightly will Receive Allah's (s.w.t.) Grants and Gifts. Those who are in this group can be identified by the contented glow emitting from their faces, for, every action has a reaction, every good deed has a reward.
Is there any Reward for Good other than Good? (Surah ar-Rahman:60)
Those who seek to please Allah (s.w.t.), Allah (s.w.t.) Rewards them by Pleasing their hearts, and making this life pleasurable for them too, each one according to his level and station. No two servants Receive identical Gifts of Pleasure from Allah (s.w.t.) - similar perhaps, but not identical - and each Gift is Tailored to suit its recipient perfectly. We must seek to please our Lord, seek His Pleasure, and be pleased with Him and He Will Fill our heart and life with immeasurable Pleasure.
The believers do not seek the pleasures of dunya. They do not chase this worldly life, The Prophet (s.a.w.) said that this dunya is a carcass. What is the benefit of having the entire treasures of dunya in our hand? Or for that matter, the treasures of the whole universe in our hand? No prophet came to call his ummah to dunya. We were not Created for the purpose of chasing this temporary life, the imitation ruby. We must never waste our life chasing this worldly existence since anything associated with this dunya is worthless. It is sad that billions are chasing dunya today. May Allah (s.w.t.) Give us understanding, that we love the eternal life and Save us from being cheated by the imitated treasures of this life. May Allah (s.w.t.) Give us from His Treasures that we may be in His Divine Presence.
The summary of the teachings of all prophets and of all Holy Books is that we must live in this dunya to seek our Lord's Pleasure and to be pleased with Him. That is our sole purpose in life.
Saturday, 2 October 2010
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is adapted from a swuhbah by Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.) on 01st October 2010.
Honour is given to mankind. Even the angels asked for the Honour that Allah (s.w.t.) Gave to Adam (a.s.). There are certain things in creation that are impossible to be seen with the naked eye. They are atoms, dzarrah. We cannot see them even through an electronic microscope. The light in our eyes cannot see them. There are large objects like the sun, moon and the stars which in their entirety cannot also be seen through the light of the naked eye. This is because of their immense size. There are also very small atoms which cannot even be cut into two pieces. If they are cut and the parts are separated, they would cease to be. It is Allah (s.w.t.) Who Brings these into existence; the small and the large. That which was Brought into existence must know Who Brought it into existence. Everything from the tiniest particle to the largest should have knowledge of itself and recognition of its Creator. They are not dead they are living.
Everything in existence is living and each of them has a different kind of light. The highest level of light through the entirety of Creation is for mankind, thereafter the animals, then the plants and then what we call inanimate things, such as rocks, the earth and so forth. Those who do not know, say that inanimate things do not have life. If the earth has no life, how do plants receive life from them? The earth feeds the plants with life, because without the earth there can be no life for plants. The earth looks to the Command of its Creator, when its Creator Sends rain on it. Allah (s.w.t.) Sends the Secret of Life through water to the earth and the combination of the earth and water give life to the plants.
Even the smallest particle belonging to the earth must know its Creator and must glorify Him. This means everything in existence has knowledge. The Knowledge that Allah (s.w.t.) Gave the earth is not the same as that which He Gave to the plants. The Knowledge Given to the plants is inferior to the knowledge that is Given to the animals. Animals have not been Given the knowledge that has been Given to Mankind. Even the angels have not been Given the type of knowledge that has been Given to Mankind.
The angels have been Given a lot of knowledge, but Adam (a.s.) was Given much more and is Honoured by it. This is why Allah (s.w.t.) Appointed Adam (a.s.) and his children to be His deputies, as khalifah. The word ‘deputy’ means mankind is able to control the whole world. Without knowledge, however, the world cannot be controlled. Therefore, it follows that if we are to control, we must have been Given knowledge. Through knowledge, comes authority; if there is no knowledge, there can be no authority. The knowledge that was needed to control the world was first Granted to Adam (a.s.), for Allah (s.w.t.) Says that He Taught Adam (a.s.) everything.
And He Taught Adam the names of all things… (Surah al-Baqarah:31)
When Allah (s.w.t.) Used the word ‘everything,’ it meant that Adam (a.s.) was to know everything throughout Creation. With this knowledge also was Given the power to be able to control everything in the universe. Allah (s.w.t.) has endless universes. When the candidate becomes a real khalifah, Allah (s.w.t.) Gives him a universe to control. When such knowledge and control is Given to a khalifah of Allah (s.w.t.), he has only to say ‘Be’ and the universe is ready and comes into existence.
Verily, when He Intends a thing, His Command is "Be" and it is! (Surah YaSin:82)
He shall be like the sun to the earth. If there is no sun there shall be no life on earth. These deputies give life to the universe like the sun gives light to the earth. This is done through their spiritual power. They are given the capacity to control the universe when they are able to control their egos.
If a person is able to control himself, he is Granted by Allah (s.w.t.) the position of khalifah of Allah (s.w.t.). He is Invited into the presence of the Prophet Muhammad (s.a.w.). There, the Prophet (s.a.w.) dresses him with the crown of the khalifah. He shall then be like the sun to the universe. He shall give from the Divine Lights that has been Granted to him to the universe. Even the sun shines through the Divine Lights of the one who is His khalifah. This secret goes from his heart to the sun and the sun is made to shine. If this khalifah is not in control, then this sun will not shine. The value and importance of His khalifah is more valuable in the Divine Presence than the universe.
No one is able to control himself unless he has subdued his ego. And no one is able to control anything without being Given authority. He must, for this purpose, join up with an authority. It is only then that he will be able to control himself and Creation. . If a person wants to become a doctor, lawyer or an architect he must be under and learn from a doctor, lawyer or an architect. In similar fashion, the one who is seeking to become a khalifah of Allah (s.w.t.) should be trained at the hands of a khalifah of Allah (s.w.t.).
Shah Baha’ ad-Din an-Naqshband (q.s.), the Imam of the Naqshbandi Thariqa’ authorises and prepares his followers through his associations to reach to their station of khalifah. Thuruq are necessary as they are the chain of authority. The ignorant do not understand this. They teach that thuruq are for the collection of dunya. If a real authority from a thariqa’ covets dunya, he would be thrown away and this secret would be Taken from him. The Prophet (s.a.w.) said that what a mu’min sees in this world must be for wisdom. By this, the whole world is under their control and why they are able to be in so many places at the same time. They also have many eyes amongst people and also amongst nature. They do this with authority, and this authority is through thariqa’. Bringing people to their real stations as a khalifah is the way of real thuruq.
We have not come here to this world to merely eat, drink and enjoy ourselves. Even animals do that. We have come here as the prophets came. Every prophet was asked to show their nations ‘Alam ul-Kubra, the Oceans of Power, the Oceans of Worlds; and to carry them to these Oceans. They showed their people extraordinary miracles through their Oceans of Power. The people marveled at these miracles. The awliya’ too, show people miracles, karamah through their Oceans of Power. The reason for them to show people miracles is to make people realise the power that has been Given to the real khalifah of Allah (s.w.t.). That is the station that is Given to us.
People wonder at the miraculous feats of the khalifah of Allah (s.w.t.). They should not think that the khalifah of Allah (s.w.t.) are controlling the universe with their physical powers. Physical powers are nothing compared to the power Vested in each khalifah. It is said that when a weak servant is adorned by the crown of the khalifah of Allah (s.w.t.) the light that comes from him makes the light of the sun and stars seem like candles in comparison to the sun when the sun is shining. Even if one were to put a million candles in the sunlight, the light of the sun makes the candlelight insignificant. Such is the light of the sun and the stars compared to the light of the khalifah of Allah (s.w.t.). It is a great power that is Granted to us through our hearts. We are in need for an Opening of our hearts. It is not possible for us to reach that Opening if we are not in the way of the thariqa’. If we do not follow this way, we will never reach that Opening.
A khalifah as compared to the heedless is like the sky with the sun and the stars which are the khilafa and the millions and billions of lightless things in the space around which is like the common people. The common people are the unenlightened ones. They have no Nur and no Opening. We are people of thariqa’ and we try for an Opening.
Friday, 1 October 2010
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is taken from An Attempt to Desecrate the Tomb of Shaykh Muhyi ad-Din ibn 'Arabi (q.s.). This was originally sourced from Jami’ al-Karamat al-Awliya’.
Imam Yusuf an-Nabhani (q.s.) wrote, “Imam `Abd al-Wahhab ash-Sha’rani stated, ‘Our brother, Shaykh Swalih al-Hajj Ahmad Halabi informed me that his house was in the vicinity of the blessed mausoleum of Shaykh Muhyi ad-Din ibn ‘Arabi. It was visible from his house. One night, after ‘isha prayer, a person carrying fire- advanced towards the tomb, with the intention of burning the bier. When he was eight or nine metres away from the grave, he started sinking into the ground, so much so that he disappeared into the ground.
Later that night, when his family members could not find him anywhere, they started looking out for him. When the shaykh narrated to them the entire incident, they reached the place where he had sunk. When they dug up the place, they found his head. But as they went on digging, his body kept sinking in further. After much digging up, they finally gave up, covered his body with mud and went away.”
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
Shaykh Farid ad-Din ‘Aththar (q.s.) wrote, in his Manthiq ath-Thayr:
“One day, Shah Mahmud, riding with the wind,
Hunting, left his retinue behind,
And coming to a river, whose swift course,
Doubled back game and dog, and man and horse,
Beheld upon the shore, a little lad,
Fishing, very poor, and tatter-clad,
He was, and weeping as his heart would break.
So, the great sultan, for good humour’s sake,
Pulled in his horse a moment, and drew nigh,
And after making his salam, asked why,
He wept — weeping, the Sultan said, ‘so sore,’
As he had never seen one weep before.
The boy looked up, and ‘O Amir,’ he said,
‘Seven of us are at home, and father dead,
And mother left with scarce a bit of bread:
And now since sunrise have I fished — and see!
Caught nothing for our supper — woe is me!’
The Sultan lighted from his horse. ‘Behold,’
Said he, ‘Good fortune will not be controlled:
And, since today yours seems to turn from you,
Suppose we try for once what mine will do,
And we will share alike in all I win.’
So, the Shah took, and flung his fortune in,
The net; which, cast by the great Mahmud’s hand,
A hundred glittering fishes brought to land.
The lad looked up in wonder — Mahmud smiled,
And vaulted into saddle. But the child,
Ran after — ‘Nay, Amir, but half the haul,
Is yours by bargain’ — ‘Nay, today take all,’
The Sultan cried, and shook his bridle free —
‘But mind — tomorrow all belongs to me — ‘
And so, rode off. Next morning, at divan
The sultan’s mind upon his bargain ran,
And being somewhat in a mind for sport,
Sent for the lad: who, carried up to court,
And marching into royalty’s full blaze,
With such a catch of fish as yesterday’s,
The Sultan called and set him by his side,
And asking him, ‘What luck?’ The boy replied,
‘This is the luck that follows every cast,
Since over my net the Sultan’s shadow passed.’”
Here the story of a boy and his encounter with the Sultan is narrated. The boy is in a destitute situation: his father had passed away; his mother barely has a morsel to feed their big family. They now count on the boy, who has had very little luck fishing since sunrise. The Sultan chances upon him and offers to help, and strikes a bargain with the boy: whatever the Sultan catches today belongs to the boy, but whatever the boy catches tomorrow will be for him. One manner of understanding it, the boy is representative of the individual. His situation is the Hell he creates for himself when one chooses to rely on his own resources. In gnosis, the Master of everything is recognised, and one should have no resource other than Him to rely on. The Sultan’s arrival represents gnostic recognition, ma’rifah, and how it is the key to abundance. Abundance is a state of being rather than a physical phenomenon; therefore, it is irrelevant what form it comes in. It lies in the satisfaction that accompanies every moment of remembrance, and the awareness of Allah’s (s.w.t.) Hand in everything, for He is the Owner of Creation.