Visiting the Habib of Allah- Sayyid Habib Ali Jifri

A Translation of Shaykh Habib Ali's lecture by sayyidi Abu Hasan.

Thanks to Sunniport.com.

Foods That Fight Fat- Health & Fitness

In the earth there are diverse regions side by side and gardens of grapes and cultivated fields, and date-palms sharing one root and others with individual roots, all watered with the same water. And We make some things better to eat than others. There are Signs in that for people who use their intellect. (Surat ar-Ra'd: 4)

He sends down water from the sky from which We bring forth growth of every kind, and from that We bring forth the green shoots and from them We bring forth close-packed seeds, and, from the spathes of the date-palm, date clusters hanging down, and gardens of grapes and olives and pomegranates, both similar and dissimilar. Look at their fruits as they bear fruit and ripen. There are signs in that for people who believe. (Surat al-An'am: 99)

The Prophet's Hilye by M. Zakariya

A beautiful description of the Prophet in pdf...May Allah shower peaceand blessings on him.

Syrian Directories & Portals

For those brothers who regularly ask me about travel, tourism and employment in Syria...Here's a directory.

Syrian & Lebanese Food Recipes (English)

This is excellent!

Sidi Asrar, Rashid and Sajjad must check this out.

As for Sidi Amar, i believe you've already checked it out, walhamdulillah :-)

Imam Ahmad Radha's Life & works

A beautufil work on our revivalists life and devotions. For brother Sadd Bhaiyyat, Allah bless you.

Islamic Law Bibliography

Fourty Hadith on the Excellence of Syro-Palestine

Compiled by: Our teacher, Sayyidi Gibril Fouad Haddad. If you haven't read this book, you know very little about the excellence and blessings of visiting, living and yearning for Damascus.

If you want a copy of this book, get in touch...Send a comment and i'll get back to you as soon as i can.

Wassalam

Beit AlMamlouka Hotel (Damascus)

A taste of tradtionality blended with some modern design...

Beautiful Old Damascene Houses

I've just discovered some more beautiful pictures...A set of 65 Photos of Damascus.

They say Majnun fell in love with the blag dog which bit him because of Layla's name. He fell in love with the walls of Layla's abode since she dwelled there...

I've fallen in love with Damascus because Allah's messenger said 'Oh Allah bless ''our'' Shaam', not because it's blessed, i fell in love because it is connected to Him, May Allah give him peace & blessings.

Something more for my sisters...

Old Damascus- The City of Tranquility

This is a special link for Brother Qasim, Sister Safirah and the family. Allah bless you all & bring peace, rest and satisfaction in your homes, hearts and loved ones.

The Damascene Blog

This is for you Sayyidi Ijaz...

Damascus is tranquility, peace & harmony. Shine on me oh Shaam!

A Beautiful Photolog of Syria

Subhanallah!

It's for you Sayyidi Amar. Some beautiful memories come back again from our blessed abode in cool breezes...Certainly a captivating site.

Imam Dhahabi's Manaqib of Imam Abu Hanifah and his Companions

This copy has on 6 pages, with footnotes by Imam Zahid al-Kawthari and Abul Wafa al-Afghani. Print Hayderabad Dekkan.

'Fiqhu Ahl al-Iraq wa Hadeethuhum'- by Abdul Fattah Abu Ghuddah

A major contribution to the history collection, detailed development and insight to the Hanafi Schoo from both ra'y and hadith perspectives. Arabic Text.

Shah Waliyyulah Dehlvi's 'al-Insaf'

A concise research on the reasons of Juridical differences amongst the Orthodox Fiqh schools and their Imams. Arabic Text.

Shah Waliyyullah Dehlvi's 'Iqd al-Jeed' on Matters of Ijtihad and Taqleed

An outstanding piece of work. It remains unique in its domain till today.

al-Maghnisawi's commentary on al-Fiqh al-Akbar (1)

An excellent commentary to Imam Abu Hanifa's Aqidah text. May Allah have mercy on both.

al-Maghnisawi's commentary on al-Fiqh al-Akbar (3)

al-Maghnisawi's commentary on al-Fiqh al-Akbar (4)

Ibn Arabi's excellent Aqidah text- 'Aqidah fi al-Tawhid'

A must read in Arabic. Short & beautiful.

Sheikh Hassan al-Saqqaf's 'Bahjat al-Nazir' on Tawassul

'Bahjat al-Nazir fi al-Tawassuli bi al-Nabiyy al-Tahir' by Imam Hassan al-Saqqaf al-Qarashi al-Shafi'i (d.1985). Arabic text.

First section on the excellence of our Prophet's station, May Allah's peace & blessings be upon Him.

Second section on the proofs for interceding through the person of the Prophets in general and through our Propet in specific.

Third section on the qoutaions of the sages and masters of Hadith on Tawassul.

Fourth Section on the response to those who oppose tawassul and the explanation of their contradiction of the clear truth. This section also consists of an excellent rule in the studies of Hadith sciences that none other than the hafiz has the authority to authenitcate or weaken hadiths.

Imam Abu Hanifa's Advice- al-Jawharah al-Muneefa in Arabic (2)

By Mulla Hassan Ibn Iskandar al-Hanafi.

Imam Abu Hanifa's Advice- al-Jawharah al-Muneefah in Arabic (1)

Complied by Mullah Hassan Ibn Iskandar al-Hanafi. Print Hayderabad Dekkan.

In Defense of Imam Abu al-Hassan al-Ash'ari

'Risalah fi al-Dhab an Abi al-Hassan al-Ash'ari' by Abu al-Qasim Abd al-Mlaik bin Isa bin Darbas (Arabic). Print Hayderabad Dakkan, 1948 edition.

Human Rights in Islam- Fethullah Gulen

Islam is balanced, broad, and universal on the subject of human rights. Except for those who strive to tear down the state or the legitimate administration, or who have willingly taken someone’s life, the Qur’an teaches us that to take the life of a person unjustly is a crime against the whole of humanity (Al-Ma’ida 5:32). Such an evaluation cannot be found in any other religion or modern system, and such high value has never been attached on human life by any human rights commission or organization. Islam accepts the killing of one person as if all of humanity had been killed, for the murder of one person allows the idea that any person can be killed.

Read More...

Security & Muslims- Fethullah Gulen

There is also a play on words in this expression. The word Muslim and the verb selime both come from the root silm. Due to the similarity between some of the letters, this is a partial play on words. However the modes of these two words are separate. This similarity and dissimilarity reminds us of another meaning: For Muslims, every matter takes place in line with silm (security), selamet (safety), and Muslimness. They have been seized by such a divine attraction that all of their actions take place around this powerful center.

They greets everyone with salaam, thereby placing love for themselves in everyone's heart. (Bukhari, Sahih, "Iman," 20; Muslim, Sahih, "Iman," 63) They end their prayers with salaam. All people, jinn, angels, and conscious creatures receive their salaam. They exchanges greetings with invisible creatures. Until now no one has spread this act of giving salaam as much as the Muslims. Islam is entered and secured by performing such principal duties as fasting, giving alms, performing hajj, and making the profession of faith. This means opening your sail in the sea of safety and security by obeying the command: Enter safety wholly (2:208). Those who throw themselves into that sea emanate safety and Islam under every condition. No one sees anything but goodness in the actions and behavior of such people.

Jihad & Terrorism- Fethullah Gulen

Islam is a word derived from the roots silm and selamet. It means surrender, reaching and establishing security and mutual safety and accord.

Islam is a religion of security, safety and peace. These principles permeate Muslims' lives. When they stand to pray, they cut their connection with this world, turn to their Lord in faith and obedience, and stand at attention in His presence. As if returning to life while completing the prayer, they greet those on their right and left by saying: "Remain safe and secure." With a wish for safety and security, peace and contentment, they return to the ordinary world once again.

Giving salaam and wishing safety and security for others is considered one of the most beneficial acts in Islam. When asked: "Which act in Islam is the most beneficial?" the Prophet replied: "Feeding others and giving salaam to those you know and do not know."

How unfortunate it is that Islam, which is based on this understanding and spirit, is shown by some circles to be synonymous with terrorism. This is a great historical mistake, for wrapping a system based on safety and trust in a veil of terrorism shows that Islam's spirit remains unknown. Seeking Islam's true face in its own sources, history, and true representatives shows that it contains no harshness, roughness, or fanaticism. It is a religion of forgiveness, pardon, and tolerance, as such saints and princes of love and tolerance as Mawlana Rumi, Yunus Emre, Ahmed Yasawi, and Bediuzzaman, have so beautifully expressed. They spent their lives preaching tolerance, and each became a legend in his own time as an embodiment of love and tolerance.

Depending on circumstances, jihad is a matter of self-defense or removing obstacles in the path of exalting the Word of God. We can give many examples. For example, as a nation we have struggled valiantly on many fronts to defend our country. Should we have done otherwise with those who sought to occupy our country? Should we have said to them: "You have come to civilize us; it is good you came! Welcome, you have delighted us!" Of course there are and should be occasions where war is inescapable. However, the Qur'anic verses on jihad that were revealed for particular conditions have been generalized by some shortsighted individuals. While war is a matter of secondary importance, it is given priority as an essential issue. Such people do not understand Islam's true meaning and spirit. Their failure to establish a proper primary/secondary balance leads others to conclude that Islam advocates malice and hatred in souls, whereas true Muslims are full of love and affection for all creation. Regarding this, how apt is the following couplet:

Muhammad was born out of love, What can be born out of love without Muhammad!

Masnavi i Ma'navi

The Spiritual couplets of Mauwlana Jalal al-Din Rumi. Translated by Whinfield.

The Last Prophet & the Universal Man- Seyyed Nasr Hossein

A must read for every enthusiatic reader...

The Philosophy of Illumination

A Translation of Shaykh Shihab al-Din Suharwardi's 'Hikmat al-Ishraq'.

Kashf, Ishraq, Knowledge, Existence are some of the topics covered in this excellent work.

A Histroy of Muslim Philosophy- Volume Two

Introduced by M.M Sharif.

A History of Muslim Philosophy- Volume One

Introduced by M.M Sharif.

Mulla Sadra- A History of Muslim Philosophy

The famous Persian (Shirazi) philosopher...His works are unitll today taught in Contemporary Dars-e-Nizami programs in the subcontinent.

Ibn Arabi- A History of Muslim Philosophy

Life & works...

Islam and Modern Science

A lecture by Seyyed Hossein Nasr.

Imam Razi's Ilm al-Akhlaq

A Translation of Imam Razi's 'Kitab al-Nafs wa al-Ruh wa sharhu Quwahuma' by M.Saghir Hassan Ma'sumi.

The Seven Hanging Odes

A Translation of the Mu'allaqat by Arberry.

The Qur'an and Hadith as a Source and Inspiration of Islamic Philosophy

By Seyyed Hossein Nasr.

The Meaning and Concept of Philosophy in Islam

It's by Seyyed Hossein Nasr so it must be read...!!! I know Sidi Ghulam Rasool is a big reader of Nasr, so it's for you first and others later.

Munawwar Ateeq Rizvi

The Philosophy of The Kalam

Structure and growth of Philosophic systems. By Harry Austryn Wolfsen

Translation of an Extraction from al-Dawlah al-Makkiyyah

On the details of the Qur’an and vastness of the Muhammadan Knowledge

In the fifth section (Ar.al-nazr al-khamis) of His far-famed epistle, al-Dawlah al-Makkiyyah bi al-Maadah al-Ghaybiyyah, Imam Ahmad Radha Khan (May Allah have mercy on him) says,

‘‘And by Allah’s given ability I say; Our Lord’s speech is a perspicuous word and a just pronouncement. The Divine says,

‘And We have sent down to thee the Book explaining all things’ (16:89)

‘It is not a tale invented, but a confirmation of what went before it- a detailed exposition of all things’ (12:111)

‘Nothing have we omitted from the Book’ (6:38)

Therefore the exalted Qur’an is a witness and its greatness is understood by the fact that it is a clear exposition of all things (Ar.Tibyaan li kulli shay). Tibyan in Arabic is ‘an explicitly perspicuous exposition (bayaan) in which there is not a single iota of ambiguity’ since the multiplicity of letters in a word indicates increase in meaning. [The aforementioned is a distinctive variation between the linguistic meanings of the words ‘Bayan’ and ‘Tibyan’].

Exposition must have an explainer and someone for whom the explanation is made. In this case, Allah is the explainer and Our Master, Allah’s Messenger is the one upon whom the Qur’an was revealed as a clear exposition. May Allah’s peace and blessings be upon him.

The word ‘thing’ (Ar.shay) according to the Sunni agreement applies to ‘all that which exists’. Hence, the verse encompasses entirely every existing thing from the earth to the throne, the east to the west, including all substances, states, movements, inactivities, moments, glances, notions, thoughts, and so forth.

From those ‘things’ is the script of the Sacred Tablet. The Qur’an is a clearly all-encompassing detailed exposition of that too. If we inquire the Qur’an of what is inscribed in it we find it saying,

‘Every matter, small and great, is on record’. (54:53)

‘And of all things have We taken account in a clear Book’. (12:36)

‘There is not a grain in the darkness of the earth, nor anything fresh or dry, but is inscribed in a record clear’ (6:59)

Rigorously authentic hadiths verify that the Scared Tablet contains everything from the First day till the Last, up until the people of Heaven enter it and the people of fire enter their abode. This is what is meant by the word ‘abad’, in the hadith, which designates a long scope of time as explained by Baidhawi in his commentary on the Qur’an otherwise the limited cannot sustain limitless details and this is what is meant by the expression ‘knowledge of the past and future’ (Ar. maa kaana waa maa yakuwnu).

It has been scrupulously established in the Principles of Islamic Jurisprudence, a negation which is followed by an indefinite noun engenders generality in its meaning thereby Allah Most High has not omitted any ‘thing’ from His Divine book.

Also, the word ‘kull’ (En. all) is the most explicit form amongst words which entails generality in its import; therefore no-thing remains unexposed and folded in the absolute clarity of the Qur’an.

The General proposition (Ar.aam) is definitive in its application to its entire constituents and the texts (Ar.nusus) must apply to their apparent meanings as long as there is no sound preventative.

Restriction (Ar.takhsees) and interpretation (Ar.ta’weel) without proof is interpolation (Ar.tahweel) and change (Ar.Tabdeel) in the texts, and the solitary reports regardless of what degree of authenticity they meet are not warranted to restrict the generality of the Qur’an. So how is it then possible that other points which are of a lesser degree than the solitary reports such as mere argumentation (Ar expression. qeela wa qaala) restrict the generality of the texts?

The principles have also explained that later restriction (Ar.takhsees mutaraakhi) is determined abrogation (Ar.naskh) and previous stories (Ar.akhbaar) cannot be abrogated. Moreover, logical restriction (Ar.takhsees aqali) does not disembark the general proposition from its definitiveness (Ar.qat’iyyah), and neither is it permissible for a speculative proof to restrict the general application.

Hence the throne of meticulous investigation in this matter remains firm, and for Allah alone is all-praise.’’

Munawwar Ateeq Rizvi

Golden Advice for Arabic Study

By Shaykh Suhayb Webbwith with Comments by Shaykhuna Gibril F Haddad

Bismillah al-Rahman al-Rahim

Question: I'm a student in the UK and have learnt enough Nahu to read irab etc. But I find it hard to understand - vocab,meanings etc. What advice or methods (time-saving) would you give so I can read Arabic books with understanding? What Arabic literature would you recommend for beginners?

Reply by Shaykh Suhayb Webb (Shukran jazilan!):

I. This is the language of Revelation.Understand that his is the language of Revelation. Thus, its study should be taken very seriously. The signs of this understanding are the following:1. A checked intention. Meaning, constantly observe your inner state. I've seen a lot of Western students show off their latest understanding of Tamyeez, Haal and 'Alam. Beware of this quality because the Prophet said about this person, "The Fire! The Fire."

2. Have a lot of Sabar. Ibnu Malik (rad.ia-LLahu `anhu), the great scholar of grammar, began his famous Alfiyah with the line, "Kalamun Lafthun Mufedun Kastaqim.

""Kastaqim" Means to be firm and upright. He opened his blessed poem with that line to say to the student, "Istaqim [Straighten yourself] upon the learning of this language." In other words Arabic, if you really want to grasp its secrets, is not hard, but takes time. The Ulema used to say, "The entrance to Arabic is hard and its exit is easy." Thus, don't try and overdo things. Once a man had studied for 19 years. He said, "I've failed to become a scholar? What have I learned?" Finally, he decided to leave being a student of knowledge and went back to his village. He sat on a stone well and noticed the rope that held the bucket had worn its way through the stone well. Suddenly he realized something and said to himself, "Seeking knowledge is like this rope. It takes time, but with sabar and focus, a rope can rub through stone."

3. A lot of supplication: Allah says, "(Allah) He taught men expression." Thus, you must beg Allah to give you this language. Remember that learning this language is a means of improving your servitude to Allah. Thus, implore Allah to give it to you.

II. Learning Arabic has a few components:
1. Nahu, Balagh and Sarf (these are the internal organs of the language), however, know, may Allah have mercy on you, that learning these sciences will give you a technical understanding of the language. Especially if you learn from the Mutuun in the beginning. Thus, most teachers advise a student to start with more basic books, which are current in content, and then later move on to the Mutun.

2. Speaking, writing and expression: This is usally the last thing to come. But, once one has it, they should praise Allah in abundance because they are expressing themselves in the language of the Qur'an, the language of the Prophet and the language of Ahl-Janna.I would advise our brother to begin and communicate with others as often as possible. Although you'll make mistakes, and we all do, keep trying. Once, I was sitting with a group of Malaysian students from Al-Azhar. They were very strong in the Arabic and I noticed that they only spoke Arabic. I asked one of them, "Mashallah, what is going on with you brothers?" He told me, "We love to make mistakes in Arabic more than speaking our own language correctly." Thus, you must practice practice practice. What you fail to use, will fail you when you need it.

III. As for your study I would do the following:
1. Leave the classical books until you can understand them and read them with a teacher. The best books I've found for learning how to talk are, believe it or not, children's books. Their language is always great and there are a lot of conversations which will serve as great assistance for you in the future.

2. Use a common text book that teaches Arabic such as Kitabul Asassi, the University of Madina series and many others.

3. Try to study in a center in an Arab country. It is very important to remember that a language is a culture. Thus, while living in the culture you will learn the expression of the language in its natural state.

4. Work hard.Finally, I would try and memorize some Qur'an and Hadith. Both, and the Qur'an more so, are a means of giving you Fasaha.Allah knows best.SDW June 11, 2005

Comments by GFH: The last statement echoes Dr. Sa`id al-Buti's reply when asked how come he spoke Arabic with such clarity although he never studied it formally. He replied: by reading the Qur'an. The statement by the Malaysian students: "We love to make mistakes in Arabic more than speaking our own language correctly" is `Ibada and Ikhlas. (It beats what Yahya ibn Ma`in said to Imam Ahmad after one of their teachers, al-Fadl ibn Dukayn, tripped Yahya to the ground to teach him adab. Yahya said: "That he tripped me was lovelier to me than our entire visit to him.") Add to this that `Ajams may get more reward for making mistakes in Arabic (and indeed Qur'an-recitation) than Arabs in speaking it correctly - depending, of course, on Intention.

Divine Harmony- Allamah Abdul Aleem Siddiquie

Spiritual Culture in Islam- Allamah Abdul Aleem Siddiquie

The Quest for True Happiness-Allamah Abdul Aleem Siddiquie

Women and their Status in Islam-Allamah Abdul Aleem Siddiquie

The Forgotten Path of Knowledge-Allamah Abdul Aleem Siddiqui

If you like reading science, philosophy and relegion all togther, you'll certainly like this indispensible article...

The Universal Relegion- Allamah Abdul Aleem Siddiquie

Necessity of Relegion, Status of Man, The concept of loss and gain, The working of Universe, Experiments are not permanently true, Human urge, How to satisfy the human urge...


Thanks to Shaykhuna Gibril Haddad al-Haqqani.

Ruh al-Adab-Spirit of Good Morals

An Arabic poem by Sayyidi Ibrahim bin al-Haj Abdullah Inyas al-Tijani. An excellent poem on Haqeeqah and the necessity of taking a Sheikh on the journey to Allah...

Jazakallah, Sayyidi Fakhruddin Owaisi

Tasawwuf Dialogue with Sayyidi Fakharuddin Owaisi al-Tijani

Divine Reality & Muhammadan Reality o5/07/05

Divine Reality: Haqeeqah Mutlaqah/al-Dhat al-Makhsusah/al-Huwiyyat al-Mahdhah
Muhammadan Reality: Haqeeqah Muhammadiyyah/a-Aqal al-Awwal/Haqeeqat al-Haqa'iq/Ruwh al-Kul

Jazakallah Khayra for your 'interferance' sidi for surely you have provided a golden moment for me to learn from you. I hope others will benefit from this too and share some of their knowledge on the topic, bi iznillah.

FO: Fakharuddin Owaisi
MA: Munawwar Ateeq

[FO]The matters you have asked about (Haqeeqah Mutlaqah and its Ma'rifah) are only known to Arifin-Billah...no Alim of Aqidah or Kalam can come near them.

[MA] Ofcourse. The knowledge of the theologians is based on Doctrine (naql) and rationality (aql). They either research an issue in the transmitted doctrine or present logical arguments to draw rationally sound conclusions. This is the first martabah/mode of Tawhid, namely, Ilm al-Tawhid. The Gnostics, in knowing tawhid, belong to the station above this, namely, ‘Ayn al-Tawhid’ or Tawhid by perception which is ‘true realisation in knowledge’. This is when one steps away from burhan to ayan, ilm to shahadah and ghaybah to hudhur. ‘Fa ayna haza min zhaak?’

[FO] and that (the Muhammadan Ligt) is what is referred to when the Nusus (texts) speak of the first creation being 'Water', 'Qalam', 'Aql',....etc.

[MA] Our grand shaykh, the Ghazali & Razi of his era, al-Seyyid Sa’eed Ahmad al-Kazimi is recorded to have said exactly the same. He was the most renowned Hadith, tasawwuf and philosophy teacher and shaykh from Multan, in Pakistan.

In his Discourse, he said, ‘‘Scholars have reconciled between the ostensibly contradictory hadith texts on the first creation by applying the 'ibtida haqeeqi' and 'idhafi' rule, as some applied the 'ibtida urfi' rule…I do not agree with them in this issue. I say, Arsh, Qalam, Aql, and the other narrated wordings are metaphors ‘isti’araat’ for the Nur of our blessed prophet, May Allah give him peace & blessings.

The Arsh is a metaphor for His Nur which symbolizes his azmah & haybah.
The Qalam is a metaphor for His Nur which symbolizes his knowledge etc…’’

[FO] There is nothing in reality (not khayal) but Allah...

[MA] Reality is Allah. This stems from the Wahdat al-Wujud view which is the acme of Ayn al-Tawhid, and the station after Wahdat al-Shuhud.

[FO] 'The beginning of Divine manifestation' ...

[MA] The purpose of creation was the manifestation of Asma & Sifaat. In the beginning the Muhammadan Light was chosen for manifestation. Not only did Asma & Sifaat manifest in it, the Dhat selected this Nur as its personal theophany.

If it were not for the 'Tajalliy al-Dhat wa Hadhrat al-Asma' in the Muhammadan Light, the veils of absolute nothingness (al-adm al-Mahdh) would have remained prevalent. ‘If it was not for you, I would not have manifested my Lordship’ [law laaka lama azhartu al-Rabuwbiyah]

Therefore, the first manifestation was this Light and by means of it the asma & sifaat manifested into other things. As if, the Muhammadan Light is the Prism revealing the Divine One, through whom the light of existence shun into the mist of absence. I composed a short poem on this,

You are the discloser of ‘‘I was a Hidden Treasure’’

You are the first light of the primordial ‘‘be’’

Inwardly beginning of the Prophetic sequence, outwardly final

In you is perfection of all first and last

Prophethood circumambulates Your essence

You are the pivot, the seed, and the nucleus

If I utter a say, your beauty is restricted by words

Whilst silent, you are absolute excellence

The Divine reveals in others through His attributes

You are alone the ideal theophany of the Dhat

You are the acme of what Divine ability does innovate

You are the symbol of ‘‘so blessed be Allah, the best to create’’

For until you did not come, things were in a misty absence

You are the cause, the source, the exposer of all light

Through you alone we find God, the unknown to all

Through you we receive rain, light and life in all

You alone are the prism revealing Divine light

You alone know who you are, Oh Praised One!

May Allah give Hime peace & blessings

[Fo]'Amaa' as in some hadith…

[MA] The narration is as such, The Prophet May Allah give him peace was once asked ‘where was our lord before he created creation?’ to which he replied, ‘in ‘amaa’ above which was ‘hawaa’ and beneath it was ‘hawaa’'. I have searched for the meaning of hawaa here, in certain tasawwuf books but I could not find an explanation. Can you please elaborate the meaning of ‘hawaa’?

[FO] So No-thing and Him (Allah) are same…

[MA]What you mean by nothing here is that there was nothing when he existed in pre-eternity. The ‘thing’ or ‘Shay’ in these sentences applies to the world of contingency ‘Alam al-Imkan’ since the word ‘shay’ generally applies to every ‘existent’ according to Ahl al-Sunnah, whether wajib or Mumkin. Therefore, we must preclude the ‘wajib being’ from the application of ‘thing’ in this matter.

[FO] (Haqeeqah Mutlaqah) You can’t even call it Dhat! It is all beyond any human understanding.

[MA] From a certain perspective this is correct since Allah Almighty is in ‘martabah al-Itlaq’ and the word Dhat, rather ‘all words’ qualify or restrict him! Even the word Allah!

The Gnostics have repeatedly said by inner realisation, ‘whatever’ man utters about the Divine is a qualification and Allah is beyond that. Whatever the Intellect determines about the Divine, it is confined and within precincts.

If I utter a say, your essence is restricted by words

Whilst silent, you are absoluteness

As Khatam al-Wilayah al-Muhammadiyah al-Shaykh Ibn al-Arabi says in his Futuhat Chapter three hundred and twenty two, man is not obliged to worship Allah as absolute nothingness (this realisation is the perfection of ma’rifah). If Allah accounts the men of Aqa’id for everything they say about Him through their intellect (which is limited & contingent), He Almighty would destroy them since Allah is in martabah al-Itlaq and they have restricted His Divine attributes by words. Nevertheless Allah has pardoned humanity from this and forgiven them since they have made their efforts in the way of his ma’rifah. [Paraphrased]

Some linguists upheld that the word Allah is a derived form from the verbal root ‘wilaah’ meaning, ‘izha takhabbata aqluhu’ when the intellect is lost and sunken into something mind blowing. Some have derived it from ‘layh or laah’ meaning ‘iza ihtajaba wa irtafa’a’ when something is hidden and exalted. Others have derived it from the verb ‘aliha’ which means ‘tahayyara’ to be astounded. Hence, the Divine essence is exalted and hidden from all eyes, beyond the grasp the mind and intellect. Whenever the intellect approaches it, it is left sunken in its confusions and dumfounded by Allah’s absoluteness.

Our knowledge of Allah is of what is outside of his haqeeqah (kharijah an haeeqatihi) and is therefore known as 'Ma’rifa Ardhiyyah'. The peak of the intellect is to realise 1. Allah exists 2. He exists forever 3. His I’itibarat Salabiyyah and 4. His I’itibarat Idhafiyyah. The Divine Reality is different to what man knows of his existence, his eternity, and other attributes therefore, it is absolutely unknown to Him. Wa la sabeela ila idrakihi min haythu huwa huwa…wa huwa al-Musamma bi al-Ma’rifat al-Dhatiyyah.

This Ma’rifah Dhattiyyah is only with Allah. This is what Sayyidi Abu Sa’eed al-Kharraz’s statement ‘‘none except Allah knows Allah’’ implies.

Some of them upheld that nothing can rescind Allah from exposing the a-Dhat al-Makhsusah to his muqarrabeen, al-Raf’ii mentions in his Taqreerat.

However, the question does not lye with the Qudrah issue, rather it pertains to whether if it did expose and the major Gnostics have agreed that it has never been exposed.

Wallahu A’lam.

[FO] However this Hidden treasure (Allah) manifested itself IN ITSELF BY ITSELF FOR ITSELF........

[MA] The purpose of creation was the manifestation of Asma & Sifaat. You here are referring to the Nuzul from la-Ta’yyun to Ta’yyun which all links to the Divine Reality.

[FO] This manifestation is called Muhammad/Ahmad....a synonym for whole of existence...

[MA] That’s a beautiful approach to the point. The Muhammadan Reality is actually the manifestation and everything, meaning all that exists is created from Him (as mentioned in the hadith "O Jabir, the first thing Allah created was the light of your Prophet from His light, and that light remained in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, [and from the fourth everything else]"). Therefore, He (May Allah give him peace and blessings) is inwardly the essence of Phenomena and outwardly a part of it. Yet ‘outwardly’ we may saw Muhammad is the entire existence by synecdoche ‘Tasmiyat al-kul bi ism al-Juz’. Sayyidi Muhammad is the seed and the fruit, and that’s where it ends for us.

[FO] … as it is all praising its Origin

[MA] This is why exegetes of the Qur’an have upheld that the definite particle (‘alif laam’ or ‘laam’ alone) prefixed to the word ‘Hamd’ in surah al-Fatihah is either for ‘jins’ which renders hamd a generic word or for ‘istighraq’ which encompasses the entire individuals and constituents of praise. Both of which entail all praise for Allah whether it be the praise of

1. the pre-eternal for the pre-eternal
2. the pre-eternal for the contingent
3. the contingent for the pre-eternal
4. or the contingent for the contingent

All praise is from Him and to returns to Him. Hence, some Gnostics have upheld that the genitive particle (laam) prefixed to the word Allah is in the meaning of ‘min’ from or ‘ila’ to. Therefore the meaning of the verse is, ‘all praise i.e. the abovementioned four categories are from Allah and to Allah they all return’.

[FO] The Ahl-ul-Hijab from those who only know Shari'ah and book knowledge and are devoid of Marifah will totally not understand any of this

[MA] Ahl al-Hijab here means those who are devoid of Ma’rifah as you have explicitly mentioned. However, we are all from Ahl al-Hijab in a certain way and the hijab is of Azmah which refers to ‘adm al-Ihatah bihi’. In Chapter two hundred and eighty two Shaykh Ibn al-Arabi says, ‘If this hijab is removed the Dhat Almighty (haqeeqah Mutlaqah) becomes known and whosoever claims he knows the Divine Dhat i.e. al-Makhsusah, by his vision shall envision his ignorance in the hereafter’.

[FO] He (Allah's Messenger on night of Mi'raj) was taken to a station where he ceased to exist and only Allah remained......

[MA] When Allah’s messenger commenced this journey (Isra) in Aalam al-Nasuwt or the material world, he was in Human form. At this time his Nuraniyyah was ‘bi al-quwwah’ or passive and bashariyyah was ‘bi al-fi’l’ active. After the Isra, the Mi’raj started which was a pathway through the realm of Light or Aalam al-Malkuwt. It was here when Sayyidi Muhammad was in Nur form actively ‘bi al-fil’ and Bahsar ‘bi al-quwwah’. Angel Jibril left Allah’s messenger where His (May Allah give him peace and blessings) Haqeeqah was prevalent and the qualities of nur and bashr rendered passive. His Haqeeqah was exposed to none, not even Abu Bakr from the Bashr and neither Jibril from the angels! ‘‘Ceased to exist’’ here means in any ‘qualified form’ yet He May Allah give him peace and blessing did exist but in an unknown form. This is what our Grand Shaykh, Ghazaliy al-zaman, al-Seyyid Sa’eed Ahmad al-Kazimi explained.

However, my question still remains unanswered about Allah’s messenger having attained the mode of Haq al-Tawhid in the proximity of ‘Qaaba Qawsayn auw adna’.

What I have studied is that the Haqeeqah Mutlaqah is unexposed to creation. None can ever attain Haq al-Tawhid. The Hijab of Azmah remains in the eyes of all. Some are nearer to this Dhat and some are far. The Prophet (May Allah give him peace and blessings) is the most nearest entity who ever attained such proximity and nearness as explained in the abovementioned verse. This is why the Prophet May Allah give him peace and blessing said, ‘‘Ana a’lamukum billahi wa akhshakum minhu’’ ‘‘I am the most learned amongst you about Allah and most fearing of him amongst you’’.

[FO] only Allah sees Himself.....at the time of true Ru'yah.....only He is there

[MA] Haqeeqah Muhammadiyah is therefore like a mirror which reflects the Dhat, Asma & Sifaat. It is here where the eye of the lover becomes the eye of the beloved.

Ibn al-Arabi said,

‘‘Izha ma tajjalal habeebu bi ayyi aynin arahu
bi aynihi arahu la bi ayni arahu’’

‘‘When the Habib manifests with which eye do I see him?
With His eye I see Him and not mine’’

The Hadith in Bukhari pertaining to the awliya…. ‘‘I become his hearing power by which he hears, his eye by which he sees etc…’’ is indicative to this reality. The station of the Prophets is greater than this…

As Imam al-Sha’rani said in al-Kibreet al-Ahmar, ‘‘The Muhammadan station cannot be entered. The acme of our knowledge of Him is as if we look at the stars in the sky and as the people of the lower paradise who see the people of the greater stations above them’’

In al-Yawaqeet wa al-Jawahir he says, ‘‘the zenith of Wilayah does not connect to the beginning of Nubuwwah.’’

As for His (May Allah give him peace and blessings) station of Nubuwwah, Imam al-Sha’rani further comments, ‘‘all Prophets and Awliya seek help from Muhammad May Allah give him peace and blessings.’’

Therefore, the outer vision of Sayyidi Muhammad by the Divine Light is of the greatest form regardless of his inner firasah.

[FO] (Mi'raj) It was a journey to nothingness...to non-existence.

[MA] Actually, it was a journey to the real existence (al-Wujud al-Mahdh)! Non-existence here means contingency or ‘Alam al-Imakan’. It was a journey to ‘everything’ from the ‘Wahdat al-Wujud’ perspective.

However, at a certain point the journey was ‘through’ nothingness.

[FO] The Reality of ALLAH is too big a subject for anyone to write about...it is only through real experience that one can know it (or come near it).

[MA] I must say again,

If I utter a say, your essence is restricted by wordsWhilst silent, you are absoluteness
The Divine Dhat does not lye in the knowledge of the Alim or in the ignorance of the ignorant. He is beyond all that…and this is where man is dumbfounded in ‘hayrah’.

The Gnostics sang,

The Friend is nearer to me than myself;
How strange it is that I am remote from Him.
What can I say and what can I do,
thatWhile He is with me, I am distant from Him.
(Gulistan, Sa’di Sherazi)

Shaykh Abdal Jabbar al-Nafri said, ‘‘The Divine Most High informed me whilst saying ‘‘I swear by my glory and majesty! I am not exactly what people know and neither exactly what they do not know’’’’

He also said, ‘‘the Divine said to me, ‘‘I am not the knowledge (they know of), neither is the proximity my slaves know of, is like the nearness I know of. They do not therefore know my nearness and remoteness neither my qualities which are of my majesty. I am near and far without distance, and they do not know my nearness and remoteness’’’’

And he further said, ‘‘The Divine said to me, ‘‘if you want to acquire my ma’rifah, throw your knowledge of me behind your back and do not enter my presence with knowledge or ignorance. Stand behind all existence and ask it about me, you shall find it ignorant of me. Ask ignorance about me and you shall find it ignorant of me. Surely I am the manifest not like other phenomena, and I am the hidden not like other hidden things.’’’’

Mauwlana Nazeeri Naishapuri sang,

‘‘Kunhey zaatey tuw bah idrakey nashayad danist
ween sukhan nayz ba andaza’ey idrakey man ast’’
(Persian)

‘‘The reality of your Dhat cannot be grasped by my physical senses
And this realisation is also a part of my understanding, from which you are way beyond’’

Khawajah Hafiz said,

‘‘Bishauw awraq graham darsey mai
keh ilmey ishqey dar daftar nabashad’’
(Persian)

‘‘Wash away the pages if you are our class fellow
Because the science of love is not found in books’’

[FO] If one is serious about wanting to know this, they will HAVE TO find a true ARIFBILLAH who holds this knowledge and then submit to him like a dead body …One will learn everything.

[MA] The peak of that 'everything' is that he will realise he knows nothing at all! The fact is when it comes to the Divine, the more flabbergasted manly power is the more knowledge he shall acquire of it. And the Zenith of this knowledge is that he cannot be known.

Imam al-Sha’rani said, ‘‘kullama izdadat Hayrat al-Abdi izdada ilman billahi ta’ala li kauwn al-aqli ijzun an dhabti ma yudrikuhu’’

Ibn al-Arabi said in the chapter of secrets, ‘‘sometimes knowledge of something is to know it cannot be known. The Gnostic realises his purpose cannot be known (i.e. Divine reality). The purpose of knowledge is not to know something as it is, rather to know something means that t distinguishes from others and this verification that Allah cannot be known distinguishes him from others, thus the Gnostic’s purpose is fulfilled’’

A true Gnostic will lead man to the Divine presence. The seeker must stay with one shaykh and not seek others. Sayyidi Ali al-Khawas said, ‘the shaykhs have hindered their mureed from gathering with other shuyukh so that the pathway is made easier and the journey quicker for him. The Tareeq of each shaykh is like the finger which is connected to the palm. If someone travels some part of this finger and moves onto another finger and so forth, he will be preventing himself from sayr. If however, he travels the entire parts of a finger with one shaykh, he shall enter the presence of the palm quickly. If not so, he shall remain in the first part of all fingers i.e. all turuq during his entire life.’’

Mawlana Rumi said,

‘‘Chuwn garifti peer hain tasleem shauw
Ham chuw Musa zayrey hukmey Khizr rauw’’
(Persian)

‘‘Lo! When you hold your Shaykh then accept what he says
As did Musa under the instruction of Khidhr’’

[FO] The Qutb of the time is there and His representatives are there......they have all the secrets.

[MA] Secrets which can be known and are exposed to the creation…Yet the Hijab al-Azmah still remains in place (metaphorical place ‘majazi’).

These secrets reveal through the Sufi’s dhat. Mauwlana Rumi said,

‘‘Ilmey Haq dar ilmey Sufi gum shuwad
Een sukhan kaiy baawarey mardam shuwad
Ghufta’ey uw gufta’ey Allah buwad
Garcheh az hulquwmey Abdullah buwad’’
(Persian)

‘‘Allah’s knowledge is hidden inside the Sufi’s knowledge
Even though people may not take this positively
The Sufi’s speech is the speech of Allah
Even though it comes from the throat of Allah’s servant’’

Closing

Allah Most High is unknown and for Man to accept his incapability of knowing him through ‘Ma’rifa Dhatiyyah’ he created ‘Haqeeqah Muhammadiyah’ and ascended it above the earths, heavens and throne. The Divine is hidden yet so apparent that He manifested in His creation and centralized the origin of creation in the Muahammadan Light through which the Asma and Sifaat manifest in existence.

He chose to be unknown and inconceivable himself and chose for His beloved Muhammad to be a manifestation of that, so he made Muhammad’s reality unknown too. When the linguists and scholars of books searched for the origin of the word ‘Allah’ they were astonished by its vastness…all because it reflects some of the rays of the Divine Light which flabbergasts them when they approach His Divine Dhat and exalted Sifaat. As if, some rays of the Divine are centralised in this word and when intellects looked into it the rays dumfounded their eyes and minds so they fell into dispute; is it Suryani or Arabic, a noun or a siffah, a derived form or a proper Noun or other than that?

Same as for what happened with Allah’s Messenger, Sayydidi Rasulullah May Allah give him peace and blessings. When men looked at his station they were confused of what they should think of Him… so he uttered clearly saying, ‘I am a man like you’ yet he was the mediatory between creation and the Divine, the Link between the lowest and the greatest, the seed of essence itself and its fruit, the Prism through which light generated life so he added straight after ‘I am inspired with Divine Revelation’. Allah guided man whilst informing him Muhammad is ‘a Light from Allah’ in the absolute sense. Nevertheless, the Muhammadan reality still remains unknown to the Human intellect.

If ‘Haqeeqah Muhammadiyah’ is exposed to the intellect the doors to the Divine Reality would widely open. Therefore, both are unrevealed to the Tur of Human knowledge.

Wallahu A’lam wa ilmuhu atamm.
Munawwar Ateeq Rizvi