Saturday, 30 May 2015

The Sharing Group Discussion: Islam versus Institutionalised Religion

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Sister San Yee posted this article on The Sharing Group on the 26th April, 2015: Why I am Against Institutionalised Religion by Shafiqah binte Othman Hamzah.  An excerpt of the article states, “The most heart-breaking thing about institutionalised religion for me is that it also teaches us to judge a man not based on his character and how he treats others, but by the way he dresses.  Spirituality has been taken over by superficiality.  Institutionalised religion insists on playing God.”

Brother Colin Turner: She makes some interesting points, but then, so did Hitler.  I am afraid I am as suspicious of the ‘no religion, only spirituality’ brigade as I am of the head-banging death-cultists who go by the name of Salafi or Wahhabi.  I fear both.

Brother AbdRohim Sinwan: I thought that the Diyn encompasses both religion and spirituality, rather than pitting religion against spirituality.  Maybe there are just not enough adherents who can have a balance of both?

Brother Yahia Ouayah: An institutionalised religion can be led by an institutionalised ignorance.

Brother Cas Confucius: If people used common sense, which is not so common, then, perhaps, we could after all, have sufficient adherents.  Frankly, the subject of this article is old news.  Queen Ann is dead.  People, have drowned themselves into a pit of self-righteousness, because they are Muslims.  This aspect of propaganda only tends to support their path, such as in Malaysia now.  What do we change?  What is easier, the government or ourselves?

Sister Samra Hussain: I am not sure if it is as simple as institutionalised religion teaches us to judge our fellow men.  It is people who that on their own.  Yes, there are some Muslim a’immah or teachers who do that and twist tradition to justify it, but overall, most people understand that we cannot judge a person’s standing with God based on the few outward situations we see someone in.  I have seen so many progressive Muslims be as zealous as conservative Muslims about their interpretations

Brother David W Roesler: Yes I agree with you.  Religion has become a way to identify yourself, augmenting the ego and inadvertently distancing yourself from God.  Identity must be shed if one wishes to become intimate with God.

Brother Yahia Ouayah: I do not know Shafiqa Hamza, but I smell the influence of Arkoun and Bidar in her thinking.  And I like it.

Brother Timothy: Might not the difference between conventional religion and autonomous spirituality be more a matter of the stage of faith development you have reached?

Or with reference to Fowler’s theory of faith development:

Brother Terence Helikaon Nunis: I am intrigued by the stages of faith development.  I would like it to be unpacked further.  Also, who is Fowler?

Brother Timothy: It is James Fowler: Fowler’s Stages of Faith Development.  The Wahhabi mind set is broadly stuck at infantile stage 2 and adolescent stage 3.  I was a fast developer but have been stuck at stage 5 since I was about 8 years old.  Still not ready for stage 6 for some reason.

Brother Terence Helikaon Nunis: Upon reflection, most Muslims would be at the infantile stage.

Brother AbdRohim Sinwan: An article, somewhat related to what the original poster was talking about, from Shaykh Muhammad Adeyinka Mendes: “Modern man realises the impotence, hypocrisy, superficiality, and destructiveness of religion and has rejected it and wants an escape.  This is one of the reasons why so many people are opting for a customised religion they call ‘spirituality’.  Ultimately, there are only two escapes from religion – atheism or agnosticism, and Islam - the former leads to the gratification and worship of the self and the latter leads to the disciplining and illumination of the self.”

The following is excerpted from the shaykh’s talk at The Middle Way: Freedom from Organised Religion, on the 19th April, 2010: “The Prophet (s.a.w.) said, ‘I have left you on the middle of a bright well-trodden path whose night and day are alike.  No one strays from it after me except he is ruined.’

At the most fundamental level, ‘organised religion’ as we know it today is man-made, theologically anthropomorphic, anti-intellectual, anti-intuitive, isolationist, elitist, exploitive, cultural, reductive, judgmental, and controlling, manipulative; using fear, guilt, and the appeal to authority as its main tools.  In a nutshell, organised religion is submission to man while Islam is submission to the Creator.  In contrast, Islam, if understood from its pure and living Muhammady source, is Revealed, radically monotheistic, rational, intuitive, inclusive, empowering, holistic, non-judgmental, and liberating; using knowledge - transmitted, rational, and inspired - and Gratitude as its main tools to inspire love that blossoms into sincere service of the Creator and Creation.

The Middle Way is a glorious tree with more than seventy branches, each branch bearing its own unique fruit, the most exalted of its branches is realising that there is nothing deserving of your absolute love and devotion except God, your Creator and Sustainer, and the least of its branches is removing harm from a path.  Its root is humility.  It elevates the entire body, mind, and soul of the one who climbs it so that he or she recognises, experiences, and embraces the oneness of the four brotherhoods: the brotherhood of Creation, the brotherhood of humanity, the brotherhood of those who believe in One Indivisible, Unseen, Unique, All-Knowing, Almighty, and Merciful Creator, and the brotherhood of Islam, the Path of the Prophets.

There are those who have attempted to turn Islam into a religion by promoting man-made understandings as Divine Truth while in fact they are not, when this happens this religion is used to ultimately serve man-made interests rather than the six universal human rights, deduced from the Qur’an and teachings of the prophets, that protect and promote faith, life, intelligence, lineage, wealth, and honour for every individual and community.  Wherever you find corruption and tyranny committed in the name of Islam, then it is only because the perpetrators of these crimes practice Islam as a religion serving their egocentric and base desires rather than as the Revealed Path of Service to the Creator and Creation that it is.

Islam is distorted into a religion when it is taught and lived as a straight and narrow doctrine as opposed to a straight and wide living faith.  Islam becomes a religion when it is limited to this or that person’s ‘aqidah, madzhab, thariqa’, ideology, philosophy, culture, or organisation.  Islam is loving submission of your body, mind, and soul to the Creator according to the sublime teachings elucidated in the Final Divine Communication Revealed to a prophet, the Glorious Qur’an.  The Qur’an encompasses, distills, and clarifies the truths and universal principles of all Revealed Scriptures and every authentic spiritual tradition known to humanity.

The greatest and most liberating of these truths is that God is neither man nor woman, neither black nor white, neither spirit nor body, neither exists within space-time nor outside of it nor in the heavens nor in the earth, but that God is a Unique, Eternal, Everlasting, All-Knowing, Almighty, Loving, Just, and Merciful Being Existing Independent of time and space, Who is Absolutely Distinct from us, yet Closer to us than our own consciousness.  And that God Alone is Deserving of your unconditional allegiance, love, and devotion; not because He needs you but because you need Him.  The doors to authentic knowledge of God, Allah, are through the invocation, meditation, and internalisation of His Ninety-Nine Names of Beauty, Power, and Perfection.

Islam literally means ‘to enter a state of inner peace through willing surrender and submission to the Creator’.  It is primordial because it began with the first humans Adam (a.s.) and Eve, then it was the path of Noah (a.s.), Abraham (a.s.), Sarah (r.a.), Moses (a.s.), Asiyah (r.a.), Mary (a.s.), Jesus Christ (a.s.), and finally of Muhammad (s.a.w.), the Last of the infallible prophets.  Islam both encompasses and transcends what we know as religion.  Islam is, at its core, the science of being human, the science of reconciling your physical self with your spiritual self by living a life in harmony with Reality and nature.  This alignment enables you to experience and manifest the spiritual bliss of the next life before death, and realise experientially that the spiritual universe is both the foundation and root of what we perceive in the physical realm.  It is at this moment, that the ocean of wisdom and spiritual insight that is carried within every human being begins to flow from you for the benefit and service of Creation.  The challenge for us all is not to practice Islam as Prophet Muhammad (s.a.w.) practiced it over 1,400 years ago.  Our challenge is to discover how he would practice Islam today, in our time and place with our particular people.  Our primary task is not to translate books from Arabic or Urdu or Persian into English, although there is immense benefit in this, but to translate the Universal Truth of Islam into the lived reality of our respective communities.

There is a jewel of a book I read almost two decades ago titled, “The Natural Form of Man: Islam” by Sidi Abdal-Haqq Bewley, that eloquently explains this reality: if you seek it out you shall find it, Allah willing.  Truly, Islam is just that, the natural form of Man.  Just as plants and animals instinctively know how to ‘be’ and manifest their essence, Islam is the Way to purify and illuminate the soul so that it realises and manifests this intuitive, instinctive state of being, anything less than this is a deficient and distorted Islam, anything less runs the risk of presenting Islam as just another religion on the menu of major and minor world religions, with its rites, rules, and regulations.

After all, is not Islam described as Diyn al-Fithrah in the Qur’an and teachings of the Master of Masters, Prophet Muhammad (s.a.w.)?  Literally, ‘the Faith of the human's instinctual nature’.  These are profound meanings that are like pearls dispersed throughout the Qur’an, Muhammady Wisdom, and the teachings of our glorious spiritual luminaries throughout the ages that we must share with humanity.  The point is not that Islam should be practiced without its rites, rules, and regulations; on the contrary.  The point is that when these are stripped of their spiritual significance, lofty objectives, and deeper meanings, our experience of Islam will not lead to this state of elevated being and awareness that is our inheritance as descendants of at least two great prophets, Adam (a.s.) and Noah (a.s.).  The point is that the river of your madzhab or thariqa’ not stop with your spiritual guide or leader but that it return you to the shore-less and floor-less Muhammady Ocean so that you too may cleanse, drink, swim, and dive for untold treasures in it as they did.  Too often, we present Islam as merely the five pillars of declaring faith, prayer, fasting, charity, and pilgrimage and nothing else.  No mention of the illuminating sciences of iman, islam, ihsan, and the signs of the finality of time elucidated in the quintessence of all prophetic narrations, the narration of the archangel, Gabriel (a.s.).  This four dimensional understanding of Islam is what resonates with those who are seeking authentic spirituality and true self-knowledge.

At this point you may ask, ‘How does one learn and live this path of the prophets, Islam, as a living and empowering faith as opposed to an anachronistic and suffocating religion?’  In order to build the home of inner peace and authentic spirituality that has been elucidated in these words you need a foundation, a frame, and a finishing.

The foundation is laid by studying and applying the sciences of iman, islam, and ihsan with teachers who are connected outwardly to a historical chain of transmission through their teachers and grand-teachers to the last of the infallible prophets, Muhammad (s.a.w.), and who are connected inwardly to the spiritual reality of Prophet Muhammad (s.a.w.).  The signs of this inward connection include but are not limited to consistent outward and inward adherence to the prophetic way, preferring the everlasting life of the Hereafter over the ephemeral life of this world, dollars not being of greater value than dirt in one’s estimation, and indifference towards the praise and blame of people.

The frame is erected by consistently purifying the self with mandatory and voluntary acts of service, seeking spiritual proximity to God, coupled with studying and meditating on the principles, rational proofs, and sources of Islam, again with the guidance of teachers.  The finishing is manifested in two ways: firstly, by adorning your heart and limbs with the praiseworthy prophetic traits of repentance, sincerity, patient perseverance, indifference towards material things, acting with total trust in God, leaving matters ultimately to God, pleasure with the Decree of God, devout obedience, fear of God’s Justice, and hope in God’s Mercy; and secondly, when your soul has been directly inspired with Knowledge of God’s Absolute Beauty and Power so that you serve God and His creatures as if you are always beholding Him or at least cognisant that He is always Aware of you.  This is the stage at which one realises the Saying of God in the Qur’an: ‘Obey God and God will Teach you.’

This vast Middle Way safeguards the warding off of every clear material and spiritual harm and the attainment of every clear material and spiritual benefit.  The Middle Way is what is in harmony with the unambiguous and definitive verses of the Qur’an and narrations of Prophet Muhammad (s.a.w.), the consensus of the community of Islam, and sound reason.  The Middle Way preserves and promotes the sanctity of faith, life, the intellect, lineage, personal wealth, and individual honour for every human being, humbly accepting that our Salvation and Sanctification in this life and the Hereafter is solely by the Mercy and Grace of Allah, the Nurturer of all that exists.  This Middle Way has always existed, but it is often buried under the weeds of extremist paths some attempt to mask as Islam.  But like a new lotus flower it blossoms in every age out of the muck and mire of religiosity for the sake of those seeking a way to unearth the mine of Wisdom within their very souls.  As the most widely read poet in the English language and one of the greatest spiritual masters who ever walked the Earth, Mawlana Jalal ad-Din ar-Rumi (q.s.), wrote, ‘The Middle Path is the way to wisdom.’

In sum, Islam, when understood and internalised from its pure and living Muhammady source, cannot be limited to one particular school of understanding or methodology.  Rather, it is truly universal, holistic, and comprehensive, and this is what the great awaited spiritual masters, Imam al-Mahdi (a.s.) and Jesus Christ (a.s.), and those connected with them will revive in the coming years.  May Allah Make us amongst those who prepare the people, time, and clime for them and are amongst their beloved companions and servants.  And Allah Knows best.”

Brother Timothy: Yes, but if many a’immah and other Muslim religious representatives are not spiritually mature, they will be limiting Islam to their own level of faith development which is equivalent to worshiping their self.  Those who ‘customise their religion’ are often spiritually mature enough to do so.  Though I would agree a rejection of institutional religion per se is not a guarantee of such maturity, it is more likely an example of stage 4 realisation of your own reflective spirituality for which you alone are accountable.

Brother Abdulkareem C Stone: Are not all humans concerned with what other dress?  If I walk into a more secular based ‘spiritual’ meeting place wearing the clothes of institutionalised religion, would I not be judged?  If I walk to any formal engagement wearing pyjamas and a dressing gown, would I be taken seriously?  What we wear is an aspect of what we say about ourselves.  People judge us on the entire message we communicate not just the words we speak.  Clothing reveals so much about who we are, people are, therefore, making judgements on the message as a whole.  It is human nature to have differing believes and values and these are transmitted to a large extent through our clothes.

Brother Colin Turner: We should not be concerned with what others wear; only with what we wear, namely that it is respectable from the point of view of modesty.

Brother Abdulkareem C Stone: It is natural to be discern and judge others by what they do and say.  Clothing in a way bridges both action and speech.  To be unconcerned about others goes against our nature as social creatures.  The Prophet (s.a.w.) himself commented on the appearances of people, criticising some of their specific features.  I feel, in this day, we tend too much to live in our heads.  To paraphrase Goethe, the hardest thing to see is what is right in front of us.  Pay close attention to others and allow yourself to ‘feel’ your reaction to them.  Listen carefully and observe others.  Do you like this person?  We, by our nature, form opinions about others.  We have to learn to trust the natural intuition again.

Brother James Harris: This would be relevant: Please Leave Us Muslims Alone.

Brother Mingda Sun: Wonderful piece!  My favourite bit is towards the end: “I would advise the self-appointed ‘protectors’ to take a step back, and reflect on their actions.  Because if Islam does not advocate moral policing, who are the moral police policing and why?”

Brother Terence Helikaon Nunis: When the knowledge of the religion is inadequate, this is what happens.

Brother AbdRohim Sinwan: Which one is more pervasive: the groups that see the need to defend Islam or Muslims, or do the lay Muslims there continuously expect to be protected?  Consider this: Do Malays Expect to be Spoon-Fed until Eternity?

Brother Terence Helikaon Nunis: We are having a serious problem in Malaysia, and to an extent, Singapore, where the state of religious discourse has been tied to the political status of the Malay community.  It is exclusivist and creates a barrier for rest of the ummah since it touts assimilation as part of unity.

Servanthood & Caliphate

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is adapted from a swuhbah from Shaykh Muhammad Nazhim Adil al-Haqqani (q.s.) on the 20th October 2010.

Shaykh Nazhim (q.s.) said a servant has nothing to offer his Lord, for Allah (s.w.t.) Owns all Dominions of Honour, but Allah (s.w.t.) is Pleased when a servant is grateful to Him.  Allah (s.w.t.) is Pleased when His servant realises it is He Who has Granted him life and its Blessings.  Allah (s.w.t.) is Pleased when a servant acknowledges this with adulation and respect for Him.  Allah (s.w.t.) is Pleased when a servant is humble enough to bow and submit to Him.  Though such glorification, submission and realisation brings no benefit to Allah (s.w.t.) whatsoever, Allah (s.w.t.) is Pleased with one who exhibits such trait: humility and servanthood.  These are the attributes of His Beloved, Muhammad (s.a.w.).  Even if an ant were to say, “Subhanallah,” it Pleases Him.  We must all know that every good word, every good action, every good effort – no matter how small – is Pleasing to Allah (s.w.t.).

The seven heavens and the earth, and all beings therein, declare His Glory: there not a thing but celebrates His Praise; and yet ye understand not how they declare His Glory!  Verily He is Oft- Forbearing, Most Forgiving! (Surah al-Isra’:44)

All Creation calls upon Allah (s.w.t.).  Allah (s.w.t.) Likes His Creation to call upon Him and to Glorify Him.  Allah (s.w.t.) does not ask for anything else from His Creation.  He Created everything to glorify Him, tasbihahum.  From the beginning, our grandfather, the first messenger, Adam (a.s.) was always crying and pleading to Allah (s.w.t.), beseeching, “Ya Rabbana, Ya Rabbana.”  Such an act Pleased Allah (s.w.t.) very much.  He would begin ud’iyyah with that Name.  And he taught his children to do so.  Those were the first words that Adam (a.s.) recited on earth; his first words were a cry out to his Lord.  After him, Seth (a.s.) recited those sacred words, then Enoch (a.s.), then down the line of the prophets to Noah (a.s.), then Heber (a.s.), Lot (a.s.), Jonah (a.s.), Ishmael (a.s.) and Isaac (a.s.) – all of them calling out, “Ya Rabbana.”  Then Moses (a.s.) recited those words, followed by Jesus (a.s.) and finally, Muhammad (s.a.w.) saying, “Ya Rabbana, Ya Rabbi, Ya Allah.”  Allah (s.w.t.) Almighty is ar-Rabb, Rabb al-‘Izza.

The prophets never called out to people as servants.  Allah (s.w.t.) and the prophets never referred to humans as servants.  Servanthood is perhaps the lowest level of obedience.  There are an even higher levels of servitude and submission.  Allah (s.w.t.) Invites the Children of Adam to a higher level of servanthood while we are in this world, so as to be in His Divine Presence for an eternity.  Allah (s.w.t.) Says He will Create Deputies, not servants.

Behold thy Lord Said to the angels, “I will Create a vicegerent on earth.”  They said, “Wilt Thou Place therein one who will make mischief therein and shed blood?  Whilst we do celebrate Thy Praises and glorify Thy Holy (Name)?”  He Said, “I Know what ye know not.” (Surah al-Baqarah:30)

Allah (s.w.t.) Honoured Mankind.  Allah (s.w.t.) Called us His khalifah, not His servants.

We have Honoured the sons of Adam ... (Surah al-Isra’:70)

There are oceans of Divine Knowledge explaining levels within servanthood that are so subtle, we would never have noticed, if a master had not pointed them out.  How often have we read and heard these verses, and yet never looked at them in this light?

Thursday, 28 May 2015

Commentary on Swalawat al-Mashishiyyah

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is a commentary of Swalawat al-Mashishiyyah of Mawlay ‘Abd as-Salam ibn Mashishi (q.s.) with translation and transliteration by Shaykh Abu Faydan Faridi Muhammad Harun Riedinger.

Shaykh Muhammad ‘Abd as-Salam ibn Mashish’s (q.s.) full name was Muhammad ‘Abd as-Salam ibn Manswur ibn Ibrahim al-Hasani al-Idrisi, ash-Sharif of the Bani ‘Arus of the Jabal ‘Alam, to the south-east of Tetuan in the Maghrib.

One of the secrets of this Swalawat al-Mashishiyyah is that not only does its structure correspond to that of Surah al-Fatihah, and thus relates to it like the second part of the Kalimah ath-Thayyibah, viz ‘Muhammad an-Rasulullah’, relates to the tahlil of its first part, ‘Laa Ilaha illa Allah’, but there is also, as it were, a specific tafsir of it.

In the first part of the Surah al-Fatihah, the essential attributes, relating to the Rububiyyah of Allah (s.w.t.) are proclaimed, leading to the consequent ‘iyyaka na’budu wa iyyaka nasta’in’ by which the ‘abd realises and acknowledges the attention and intent that lie at the core of his ‘abdiyyah, and thus he asks for the means that will enable him to fulfill and accomplish his affair.

In the first part of the Swalawat al-Mashishiyyah, the essential attributes, relating to the haqiqah of the Messenger of Allah (s.a.w.), are proclaimed leading to the consequent conclusion that he is the interface and vital link between the Rabb and the ‘abd, and thus, the access to the realisation of the ‘abd’s affair and thus the fulfillment of man’s purpose of being in the first place.

The Prophet’s (s.a.w.) ‘abdiyyah, which he brought to its perfection as a human being, is the veil that conceals the Divine Secret which he is the bearer of: the realisation of Allah’s (s.w.t.) Love as the Light of Divine Self-Manifestation, from which every Created form emerged.  Hence his Orders are as this verse:

Say: “I am but a man like yourselves, (but) the Inspiration has come to me, that your God is One God ...” (Surah al-Kahf:110)

The corresponding du’a with the ‘iyyaka na’budu wa iyyaka nasta’in’ of Surah al-Fatihah is the plea ‘alhiqni binasabihi wa haqqiqni bihasabihi’, and the ‘ihdina asw-Swirath al-Mustaqim’, is elaborated by ‘wa ‘arrifni iyyahu ma‘arifatan aslamu biha min mawaridi al-jahl

Allahumma swalli ‘alaa man minhu anshaqqat al-asrar

O Allah, Shower Blessings on him, from whom the secrets emerge.

The ‘secrets’ are the priceless gems of ma’arifah from the Treasure, which Allah (s.w.t.) Speaks of in the well-known hadits qudsi, “I was a Hidden Treasure, and I Loved to be known,” “Kuntu Kanz an-Makhfian, wa ahbabtu”, received through direct communication and transmitted by Shaykh Muhyi ad-Din ibn al-‘Arabi (q.s.).

This sacred love affair of the Divine Narcissus, Pure and Exalted is He beyond all that the intellect of Creation could possibly ascribe to Him, could only be realised when the Absolute, and ‘bare of all relation’ Onliness, Ahadiyyah, of the Divine Essence made its first ‘descent’ of Self-Manifestation onto the realm of the Oneness, Wahidiyyah, of the Divine Essence, Manifest in the totality of the Divine Attributes.

And there is none like unto Him. (Surah al-Ikhlasw:4)

It is the realm where the potential of duality first emerges: the Divine Essence and the Divine Attributes, the latter of which open the possibility for the Immensely Generous Display of multiplicity in the Creation in a further descent of Self Display.  The Divine Love Required this virtual partition of the Primordial Oneness into the phenomenal duality of the ‘knower’ and the ‘known’, unified by the dynamic link of ‘knowledge’ into the Real Unity, Wahdah, that was there before, and always is; which is in another words, the hadits qudsi: “Kanallahu wa lam yaku ma’ahu shay`a; wa al-ana kama kana.”

Wa anfalaqati al-anwar

And from whom stream forth the lights.

This first descent is the event, where the Exalted Real virtually partitions His Light.  In a famous hadits qudsi, it is reported that Allah (s.w.t.) Took a portion of His Light and Named it, ‘Muhammad’, and likewise, the Qur’anic phrase ‘nurun ‘ala nur’, ‘light upon light’ indicates this reality, and hence the people of ma‘arifah have referred to this ‘portion’ as the Haqiqah al-Muhammadiyyah.  He is, thus, the source of all subsequent manifestations of light in the realisation of the Divine Self-Revelation,

Wa fihi artaqati al-haqaa’iq

And in whom the realities are contained.

The word used here literally means ‘sown up’, the same term that Allah (s.w.t.) Described the state of the entire cosmos before it was manifested in its multiplicity of forms in time and space:

Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of Creation), before We Clove them asunder? ... (Surah al-Anbiya’:30)

This Divine Statement is related to the realm of form and matter, and accordingly, in the realm of meaning, it is the Haqiqah al-Muhammadiyyah, which contained all realities of the creation.  Its cleaving open has realised in the successive sending of the messengers, culminating in the physical appearance of the last of them, Sayyiduna Muhammad (s.a.w.), who is their seal and fulfillment.

Wa tanazzalat ‘uluwm adama faa’ajaza al-khalaa’iq wa lahu tadhaa’alati al-fuhuwm

And, in whom, descended the knowledge of Adam, and all creatures find themselves in utter bewilderment; all understanding is diminished before him.

The Investing of the Divine Knowledge into his essence is to make him a distributor, and thus, by the mashiyyah of Allah, he becomes the source of the entirety of knowledge of which man is capable of attaining and mastering, and the above mentioned unifying dynamic of ‘knowledge’, ‘knower’ and ‘the known’ is realised in his person:

... Nor shall they compass aught of His Knowledge except as He Willeth ... (Surah al-Baqarah:255)

To fulfill this function, he had to appear on this level of existence as the ummi, the unlettered, because gnosis, the cognisance of the Creator, which is the quintessential source of all knowledge of Creation, lies beyond the acumen of literacy, and thus his heart was kept pure of all vestiges of it.  Reason and rational understanding cannot comprehend this mystery and thus man finds himself in bewilderment and incompetence when he tries to approach it with that faculty of his intellect.

Falam yudrikhu minnaa saabiqun wa laa laahiqa

None of us can reach up to him, whether in the past or the future.

No man nor angel, nor any other creature has ever attained, nor can attain his degree of Divine intimacy and gnosis which are the foundation of his perfection in ‘abdiyyah, that likewise cannot be reached by any other Created being.  Yet, his ‘abdiyyah is the quintessence of his human existence, and thus he has been established as the Uswah al-Hasanah to give us the focus point and direction in which to grow; he has been made the Siraj al-Munir towards which all life in the entirety of Creation is stretching out.  By Naming him, ‘Siraj al-Munir’, a self-contained, active source of light, which is the prerogative of Allah (s.w.t.), Allah (s.w.t.) Confirms him as His Self-Manifestation of the Divine Attribute of Light and the Divine Act of Illumination:

… Light upon Light! ... (Surah an-Nur:35)

Fariyyadhu al-malakuwti bizahri jamaalihi muwniqah

The gardens of the spiritual kingdom blossom ornately with the resplendence of his beauty.

This has been interpreted as the awliya’, and the awliya’ are, perhaps, the most vital carriers and custodians of his beauty.  However, the multitude of its expressions goes far beyond that.  Every manifestation of beauty is a Reflection of the Jamal of Allah (s.w.t.), that realised diffusibility by its decent into the Haqiqah al-Muhammadiyyah, whence it first emanated into the realm of the Malakut, the abode of the spirit and spiritual beings, before descending to the Mulk, the realm of forms and matter.

Wa hiyaadhu al-jabaruwti bifaydhi anwaarihi mutadaffiqah

And the reservoirs of the world of dominion overflow with the emanation of his light.

The Jabarut is the first stage of the descent of Divine Self-Manifestation, and thus, synonymous with the Haqiqah al-Muhammadiyyah; it is the realm of sheer energy, which is released to sustain the whole of Existence by this very fountainhead of it.

Wa laa shay’a illaa wa huwa bihi manuwth, idz lawlaa al-waasithatu ladzahaba kamaa qiila al-mawsuth

There is nothing that is not existentially connected to him; if there were no intermediate, everything linked to, as it has been said, would cease to exist.

Since the exclusiveness of the Real as the only existence can never change, since there is Allah (s.w.t.) and nothing was ever there along with Him, and He is now as He always has been, the entire phenomenon of other than He, Creation, utterly depends and is Sustained by Drawing Out of Himself, as it were, this Haqiqah al-Muhammadiyyah, to act as an intermediary by becoming its raison d'être.  This, from the hadits qudsi, “Law laka, law laka ma khalaqtu al-aflak”, “If not for you, if not for you, I would not have Created the celestial spheres.”  Hence if this intermediary were removed, the virtual existence of the Cosmos would lose its purpose and foundation also.

Swalaatan taliqu bika minka ilayhi kamaa huwa ahluhu

A Blessing becoming of You, from You to him, as it is appropriate to him.

The swalawat becoming of Allah (s.w.t.) is of two patterns of realisation.  One is the Undisrupted Loving Attention of the Lord, and that is appropriate to the Prophet (s.a.w.) in his capacity of being His slave and Messenger.  It consists in Sustaining him and Providing him with every resource and authority conducive to the successful execution of the task He has entrusted His slave with.  This includes, and is confirmed by the Divine Commandment to support him by sending prayers upon him and surrendering unconditionally:

… O ye that believe!  Send ye blessings on him and salute him, with all respect. (Surah al-Ahzab:56)

Anyone, who pronounces benedictions on him, but does not enact the taslim to the full extent of his awareness, is not sincere in his islam and lacks iman.

The other one is that Allah (s.w.t.) Grants him intimacy and Communion with Himself as an uninterrupted condition without decline in his capacity of bearing it:

(His) sight never swerved nor did it go wrong! (Surah an-Najm:17)

And as Divine Self-Revelation is a perpetual process, his being acquainted with the ‘Greatest of the Signs of his Lord’ is also a condition of progressing increase in gnostic realisation and union with the Real:

For truly did he see of the Greatest Signs of his Lord! (Surah an-Najm:18)

The Divine Command ‘wa sallimu taslima’ can also be, and is traditionally being taken to mean ‘and send peace upon him’.  Shaykh Muswthafa al-‘Alawi (q.s.) commented, in his commentary of Shaykh ibn Ashir’s (q.s.) famous teaching poem, al-Murshid al-Mu’in, that the turbulence, which the Swalawat of the Rabb, His Self-Manifestation, must necessarily cause to the ‘abd due to its immensity and magnitude, is stabilised by the sending of peace on him.

Allahumma innahu sirruka al-jaam’u ad-daallu ‘alayk, wa hijaabuka al-a‘azhamu alqaa’imu laka bayna yadayk

O Allah, he surely is Your Comprehensive Secret, signifying You, and Your Greatest Veil established in Your Presence.

A secret is something not known, except to its owner, which however has the potential of being known if the owner ‘gives it away’, as it is said, by be revealing or unveiling it, and a veil is a device by which something is screened from perception.  Allah (s.w.t.) Loved to be known; by Declaring this, He has Revealed of one of the great mysteries of His unfathomable Essence, and to realize this Love, He gave away His comprehensive Secret, that all that can be known of Him, by establishing the Haqiqah al-Muhammadiyyah as the Great Veil in His nowhere interrupted Presence, which by the same reality is His very Secret signifying, demonstrating and indicating Him on all levels of descent of the Divine Self-Revelation until its manifestation in the human form of the Noble Prophet Muhammad (s.a.w.).

He is the comprehensive Secret, on account of all the Attributes realising in him, and he is the greatest Veil because his station is the outermost boundary of knowledge and experience that Creation is capable of, the Sidrat al-Muntaha, the farthermost Lote Tree:

Near the Lote Tree, beyond which, none may pass: Near it, is the Garden of Abode.  Behold, the Lote Tree was Shrouded (in mystery unspeakable!) (Surah an-Najm:14-16)

It is the ultimate barzakh of phenomenal existence and variance, beyond which the Essence does not admit otherness and differentiation’ of the witness, the witnessed and witnessing.

Allahumma al-hiqnii binasabihi wa haqqiqnii bihasabihi

O Allah, Attach me to his kinship and realise my nature in his noble descent.

On the outward level of ‘abdiyyah, the realisation of the relationship to him, of becoming worthy of belonging to his ummah, consists in the closest possible adoption of the uswah, which is, in fact, also the fulfillment of his shifa’.

In the inward realm of intimacy, the quest is the realisation in awareness of the further descent of the Divine Self-Revelation, from the Haqiqah al-Muhammadiyyah to the Adamic reality and the specific human purpose: Insan al-Kamil.

Wa ‘arrifnii iyyahu ma‘arifatan aslamu bihaa min mawaaridi al-jahl
Wa akra‘u bihaa min mawaridi al-fadhl

And Grant me intimate knowledge of him that keeps me safe from the springs of ignorance,
And Grant me drink from the springs of excellence.

Being Granted such knowledge of him that becomes a safeguard against ignorance means becoming cognisant of and emulatively acquainted with his states, in particular, his being the destroyer of the idols, which had accumulated in the Sanctum of Allah (s.w.t.).  Historically, this marked the end of the Era of Jahiliyyah, and in his perpetual presence, it is the removal of other than the Real, which essentially is manifestations of darkness in varying degrees, from the inner Sanctum, the heart of the mu’min, by his light.  In a famous hadits qudsi, Allah (s.w.t.) is quoted as having said words to the effect, “My heavens and My earth cannot contain Me, but I Dwell in the heart of the true believer.”  This entails, simultaneously, the approach to excellent qualities and perfections of the uswah.

Wa ahmilnii ‘alaa sabiilihi ilaa hadhratik, hamlan mahfuwfan binuswratik

Carry me on his path to Your Presence Encased by Your Support.

The Divine Presence, being an Omnipresence, has become possible as a destination to arrive at by the primordial virtual parting that was the prerequisite for the Divine Love Intent to realise.  This parting does not occur in time and space, but by the realisation of the Divine Attributes of azh-Zhahir and al-Bathin, of which time and space are only functions.  Thus His Presence is clad in the Attribute of al-Bathin in the realm of the Zhahir, and in the Attribute of azh-Zhahir in the realm of the Bathin.

The human condition is a perpetual sa’iy between the zhahir and the bathin in the quest for His Presence.  Since this condition of ‘abdiyyah found its perfection in the uswah of Rasulullah (s.a.w.), the plea is to be carried on his Path, and the need to be fully covered by Allah’s (s.w.t.) Help arises from the precariousness of this shuttling between the zhahir and the bathin.  This is in regard to observing the correct courtesy for each respective realm, in particular guarding the secret while moving in the outward, and shedding covers while engaged in the inward.

Wa aqadzif bi ‘alaa al-baathili fa’admaghahu

And Hurl me at that, which is false and Grant that I rout it.

The most significant triumph on the Path of the Chosen One (s.a.w.) was the cleansing of the Sanctuary of the Real of all the idols of falsehood, declaring, by Allah’s Command and Revelation:

And say: “Truth has (now) arrived, and falsehood perished: for falsehood is (by its nature) bound to perish.” (Surah al-Isra’:81)

The purification of the Ka’bah of the idols was the realisation and confirmation of this Revelation, as Shaykh Abu Madyan Shu’ayb (q.s.), the shaykh of Mawlay ‘Abd as-Salam (q.s.), stated in his al-Hikam:

“The Qur’an was Revealed and Reveals itself.  Its Revelation was completed in the past and its self-revelation remains active until the Last Day.”

The continuity of this Revelation realises in the purification of the inner sanctuary, the heart of the mu’min, of all ‘other’; first and foremost, the self-assertion of the nafs, but also in the encounter with falsehood in the staged interaction within the creation.  This is the true meaning of ‘striving in Us’:

And those who strive in Our (Cause), We will certainly Guide them to Our Paths: for verily Allah is with those who do right. (Surah al-‘Ankabut:69)

And this is the true meaning of ‘killing in the Way of Allah’.

Fight in the cause of Allah those who fight you but do not transgress limits; for Allah loveth not transgressors. (Surah al-Baqarah:190)

Wa zujja bii fii bihaari al-ahadiyyah
Wa anshulnii min awhaali at-tawhid
Wa aghriqnii fi ‘ayni bahri al-wahdah
Hattaa laa araa wa laa asma‘a wa laa ajida wa laa uhissa illaa bihaa

And Plunge me into the seas of Onliness,
And Pull me out of the quagmire of intellectual unification,
And Drown me in the Source of the One Singular Ocean,
Until I neither see, nor hear, nor find, nor sense, except by it.

Embracing, in awareness, the vastness of multiplicity, and submitting to it as the creational reality, the ‘abd desires to be immersed in it, not with the intention of indulging in the feast of its generous variety, but to encounter each of its phenomena as a facet of the one and only Existence.

To approach the mystery of the Oneness of Being by the faculties of human rational intellect leads to confusion, because these are confined to the realm of phenomenal existence, in virtual separation from the Absolute and Indivisible Oneness of the Real.

The means of realisation is Revelation, which is beyond the reach of intellectual effort, but an act of Divine Grace, and it realises through the source of the One Singular Ocean, which is the station of the First Descent, the Haqiqah al-Muhammadiyyah.  The Noble Prophet (s.a.w.) is Confirmed by Allah (s.a.w.) as the source of this Revelation:

Say: “I am but a man like yourselves, (but) the Inspiration has come to me, that your God is One God: whoever expects to meet his Lord, let him work righteousness, and in the worship of his Lord, admit no one as partner.” (Surah al-Kahf:110)

And hence, the drowning in him, realisation of the uswah, the utmost possible assimilation of his states is the key of access to being taken onto the prophetic Path of Revelation and realisation.

Wa aj‘ali al-hijaaba al-a‘azhama hayaata ruhi
Wa ruwhahu sirra haqiiqatii
Wa haqiiqatahu jaami‘a ‘awaalimii

O Allah, Let the Great Veil be the life of my spirit,
And Let his soul be the secret of my reality,
And Let his reality be the consolidation of my realms of being.

The Great Veil, being the prerequisite and medium for the fulfillment of the Divine Love Affair, makes it the life spring of all arwah, from which the Breath of Life Emerged that turned the lifeless form of Adam (a.s.) into the Khalifah, whom the forces of Creation were required to pay obeisance to.  The soul of the Great Veil is the Divine Love itself, as it were, and it is the secret of man’s reality, which otherwise he could not even virtually have, as the Absoluteness of the Real Excludes the possibility of any other reality.  It is the submission to this exclusion that grants man the access to the refuge, where all his realms of phenomenal existence and experience are consolidated in cognisance of belonging to and existing by the reality of the Great Veil.

Bitahqiiqi al-haqqi al-awwal,
Ya Awwalu, Ya Akhiru, Ya Zhaahiru, Ya Baathin

Through the realisation of the First Truth,
O First! O Last! O Manifest! O Hidden!

The First Truth is the Divine Intent: “… and I Loved to be known …”; only for the realisation of this intent, the Eternal Divine Attributes contained inseparably within the Divine Essence, or the sheer Being of the Real, Surfaced into action, as it were.  Hence the invocation ‘O First’, ‘O Last’, ‘O Manifest’ and ‘O Hidden’ is the dzikr of the realisation of the Divine Love Affair, and its manifest continuance, until its ultimate consummation of “Kullu man ‘alayha fan”:

All that is on earth will perish (Surah ar-Rahman:26)

This event, and for this matter the entire affair, although it is singular in meaning, is executed in infinite multiplicity throughout the existence of Creation, as long as the Haqiqah al-Muhammadiyyah continues to emanate being.

Isma’a nidaa’i bimaa sami’ita bihi nidaa’a ‘abdika Zakariyyaa

Hear my call as You Heard the call of your servant, Zakariya

The du’a of the prophet Zakariya is significant in two aspects.  It is stated that Allah (s.w.t.) always Accepted the prophet’s prayers and Granted him, what he asked for, and in this particular supplication that is mentioned in the Qur’an, he asked for a worthy heir to receive the Gnosis and contents of the prophetic tradition that had come down to him as to preserve its accessibility to its people.

Praying, “O my Lord!  Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest, O my Lord, in my prayer to Thee!  Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself ― (One that) will (truly) represent me, and represent the posterity of Jacob; and Make him, O my Lord, one with whom Thou art Well-Pleased!” (Surah Maryam:2-6)

Wa answurnii bika lak,
Wa `ayyidnii bika lak
Wa ajma’a baynii wa baynak wa hul baynii wa bayna ghayrik
Allah, Allah, Allah

And Join me to You,
And Sever me from other than You,
And Help me by Yourself for You, and Support me by Yourself for You.
Allah, Allah, Allah!

The fundamental cause of the soul’s virtual separation from the One Unified Being and the greatest obstacle to its reabsorption into the same is its perception of being an entity in itself.  This perception, being a shadow reflection of the Divine Attribute of Wujud, Being, is from the perspective of the Real, an illusion, but in terms of the phenomenal existence of Creation, it is a reality, the reality of otherness.  As such, the soul or self cannot arrive at ‘sameness’ by itself, that is, without the helping intervention of the Real.  Having realised this, however, it cannot but yearn and strive for it.  Allah (s.w.t.) Promises:

And those who strive in Our (Cause), We will certainly Guide them to Our Paths: for verily Allah is with those who do right. (Surah al-‘Ankabut:69)

Striving in Him denotes transcending the existential restraints of the self and fleeing from the illusion in self-reminding awareness to the refuge of the Real, and the Guidance by His Ways is His Help and Support, without which, all the soul’s effort would have to remain utterly futile.  The prayer of the seemingly separated part for being ‘joined’ with the actual, inseparable Whole is the du’a for fana’, obliteration, as separateness is irreconcilable with the Real, and the prayer for being separated from other than the Real is the du’a for baqa’, subsistence, in which the conscious Oneness with the Real within the affirmed arena of the virtual existence of other is sought.

The great ‘ashiq and gnostic of the East, Shaykh Sulthan Bahu (q.s.) clarified this matter so aptly and concisely in his saying, “Men of God are not God.  But they are not apart from God.”