"Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out?" — Holy Qur'an 6:122
2017 — The Year for Higher Spiritual Enlightenment
Diamond Jubilee Spark :: The Creation of Perfect Human Beings
Enlightenment Post No. 11 :: Knowledge & Prayers for Advancement
Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful.
Ya Ali Madad! The Diamond Jubilee of Noor Mowlana Shah Karim Al-Hussaini Hazar Imam (a.s.) is only five months away. To keep up with the momentum, here is another post to increase our knowledge and enhance our yearning through Dhikr and Angelic Salwat.
The following three verses of the Holy Qur'an address the concepts of: (1) essence (dhat) and attributes (sifat) of Allah; and (2) the beautiful names of Allah. Our path back to Allah is through the Divine names. Each Divine name has its own luminosity, power, blessing and tayid (spiritual help) for believers.
[Sound Clip: real audio stream ]
|Huwallaa-hullazi Laaa-'illaaha 'illaa Huu: -'Aalimul-gaybi wash-shahaadah; Huwar-Rahmaanur-Rahiim. (59:22)||He is Allah, than Whom there is no other Allah, the Knower of the Invisible and the Visible. He is the Beneficent, Merciful. (59:22)|
|Huwallaa hullazii Laaa 'illaaha 'illaa Huu: Al-Malikul Qudduusus Salaamul Mu'minul Muhay-minul 'Aziizul Jabbaarul Mutakabbir: Subhaanallaahi 'ammaa yushrikuun. (59:23)||He is Allah, than Whom there is no other Allah, the Sovereign Lord, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him). (59:23)|
|Huwal laahul Khaaliqul Baari 'ul Musawwiru lahul 'Asmaa-'ul-Husnaa: yusabbihu lahuu maa fis-samaawaati wal-'arz: wa Huwal-'Aziizul-Hakim. (59:24)||He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise. (59:24)|
Through his firmans, Noor Mowlana Hazar Imam has taught two great concepts pertaining to Allah: (1) "He who is above all else", and (2) "Allah is everywhere". The first clause refers to the Essence (dhat) of Allah, and it expresses Allah's incomparability and clearly puts Allah at a very distant place from us. Some scholars use the term 'transcendence' which means to go beyond a limit or range, e.g. of thought or belief. This means that the Essence of Allah is beyond our thought or belief. Ibn al-'Arabi prefers to use the term 'incomparable' to describe the Essence (dhat) of Allah.
The second clause, "Allah is everywhere" refers Allah's attributes (sifat) and acts. Some scholars use the term 'immanence', which means to exist in all parts of the universe. Thus, Allah can be very close to us, e.g., His Light can reside in our qalb (heart). In other words, through His attributes, He can reside within us. Ibn al-'Arabi prefers to use the term 'divine similarity' for the attributes (sifat) of Allah.
Let us go back to Rumi's poem which was quoted by Noor Mowlana Hazar Imam:
—The light that lights the eye is also the light of the heart—
but the light that lights the heart is the Light of God.—
We can associate with the poem because Light (Nur) is an attribute of Allah. This attribute lights up things that it falls upon. Thus, it actualizes as something we can see with our physical eyes externally and with our inner eye internally. Clearly, we have a heart (qalb) in which the Light (Nur) can shine inside us. Rumi says that the light you see in your qalb (heart) is the Light of Allah.
From this, we can understand the concept of closeness and have the means to actualize the light within our hearts with abundance dhikr and ibadat (bandagi). This is the reason that Noor Mowlana Hazar Imam has taught us that when you see the Light within your heart and soul, you will know it. Ibn al-'Arabi has written extensively on this topic so now I will bring forward some of his knowledge so that we can understand and actualize the light of Divine attributes within our spiritual hearts (qalbs).
|Chittick writes: The Divine Presence comprises the Essence, the Divine Attributes, and the Divine Acts, thus embracing all that is. The Essence is God in Himself without reference to the relationships that can be envisaged between Him and the existent or nonexistent things. The acts are the created things. The attributes or names are the barzakh or isthmus [i.e., a bridge] between the Essence and the cosmos. ...The names provide the only means to gain knowledge of God and the cosmos. (pp.33-34)|
Chittick writes: The discussion of the divine names has been moving back and forth between the Essence and the cosmos, since the names are the barzakh [i.e., bridge] between the two. In one respect no name can truly denote the Essence, since in himself God is infinitely beyond all things. "None knows God but God". In another respect every divine name —and even every name of an engendered thing— denotes God, since He is the only true Reality, the Source of all existence and attributes.
The Shaykh al-Akbar constantly alternates between these two points of view. He maintains that true knowledge of God and creation can only come through the two perspectives. He commonly refers to them as (the declaration of God's) incomparability (tanzih) and (the declaration of His) similarity (tashbih). Tanzih derives from the root n.z.h., which means to be far away or free from something else. In other words, tanzih is to declare or to affirm that something is far way or free from something else. In other words, tanzih is to declare that God transcends any attribute or quality possessed by His creatures. Tashbih derives from root sh.b.h., which means to be similar or comparable. It signifies declaring or affirming that something is similar to something else; to compare, to liken. Hence Tashbih is to maintain that a certain similarity can be found between God and creation. (pp.68-69)
Chittick writes: The divine form upon which man was created distinguishes him from all other creatures and bestows upon him specific characteristics and excellence. The "perfection" achieved by perfect men is to bring this form from potentiality into actuality. Any human being who does not manifest the form in its fullness remains imperfect. Only through the divine form does man become worthy of the "Trust" (amana) which God offered to the heavens, the earth, and the mountains, and all refused, but man accepted (Koran 33:72). The Trust is precisely to manifest the name Allah and act as His vicegerent (khalifa) in creation. (pp.275-276)
|Chittick writes: The expression "Divine Form" might be better translated as the "form of the name Allah", since it is the name of the Essence, the all-comprehensive name, which turned its attentiveness towards the creation of man. In the following passage Ibn al-'Arabi is explaining the hadith of the Divine Form. (p.276)
|Chittick writes: The "universal servant" is perfect man in respect of the fact that he is the servant of every (kull) divine name, not just this name or that. He cannot be called 'Abd al-Karim ("Servant of the Generous") or 'Abd al-Majid ("Servant of the Glorious") to the exclusion of other epithet. On the contrary, he must be called the servant of every name, or, the "Servant of Allah", the all-comprehensive name. Hence, though there are many kinds of "poles" (qutb)—those friends of God around whom various realities of the universe turn—Ibn al-'Arabi calls the absolute pole (al-qutb), around whom turns the whole of the cosmos, 'Abd Allah and 'Abd al-Jami' (Servant of the All-comprehensive). (p.371)
Chittick writes: Perfect man serves God in the guise of the name Allah, not by any other name. Just as Allah is Nondelimited Being, so perfect man is nondelimited thrall [i.e., servant] of Allah (al-ma'luh al-mutlaq). He accompanies Allah in every self-disclosure. In other words, the perfect servant, through his nothingness and effacement [i.e., humility], manifests all the divine names. He assumes the traits and fully realizes the properties of every name, without being delimited [i.e., restricted] by any one or group of names. Lesser friend of God, though they realize the name Allah to some degree by being human, manifest in practice only some of the names. Ordinary mortals assume various traits of the names im disequilibrium and imbalance, leading to deviation from the human norm and preventing them from passing beyond the level of "animal man". (pp.371-372)
The book authors have written the following paragraph about Maybudi, the commentator who has provided knowledge on different degrees of inward light presented below:
Maybudi's commentary on ayat al-Nur exemplifies the diversity of 'esoteric' sections of Kashf al-asrar. He begins with a straightforward analogical explanation of why God can be called 'Light'. This is followed by the observation that there are outward and inward lights, which in turn leads to another explanatory passage about different degrees of inward light realised at different levels of spiritual attainment, culminating with the Prophet, who alone realises all these lights.
The outward light, though it may be bright and beautiful, is subservient to the inward light. The outward light is the light of the sun and the moon; the inward light is the light of realising the divine oneness (tawhid) and mystical knowledge (ma'rifat). Although the sun and moon are beautiful and radiant, there comes the day when one or other of them is eclipsed. Tomorrow, on the Day of Resurrection they will become murky and will be rolled up according to God's words: When the sun shall be darkened [Q. 81:1]. But the sun of mystical knowledge and the light of tawhid, which rises in the hearts of believers, will never be subject to any kind of eclipse, nor will murkiness affect it. It is a rising without any setting, a [radiant] unveiling (kushuf) which has no eclipse (kusuf), an illumination (ishraq) arising from the station of yearning (istiyaq). As the poet has said:
inna shamsa'l-nahari tughribu bi'l-layhi
Know that inner lights have different levels. The first is the light of Islam, and with Islam is the light of sincerity (ikhlas); the second is the light of faith (iman), and with iman is the light of veracity [i.e., truth] (sidq); the third is the light of spiritual excellence (ihsan), and with ihsan is the light of certainty (yaqin). [In fact] the radiance of Islam is the light of sincerity; the radiance of faith is the light of veracity [truth]; and the radiance of spiritual excellence in the light of certainty. These are the stages of religious law (shari'at), and they are the stations of the generality of believers.
Beyond this, the people of realisation (haqiqat) and the noble ones of the way (jawanmardan-i tariqat) have another light and another state [of soul]. They have the light of visionary insight (firasat) and the light of firasat, the light of unveiling (mukashafat). Then they have the light of rectitude [righteousness] (istiqamat) and, with that, the light of witnessing (mushahadat); then they have the light of tawhid and, with that, the light of propinquity [nearness, closeness] (qurbat) in the immediacy of the divine presence. As long as the servant is in [one or other of] these states he is tied to his own journeying (rawish). From this point on divine attraction (kashish-i haqq) begins. Then all lights are united: the light of gloriousness and majesty, the light of grace and beauty, the light of awesomeness, the light of jealousy (ghayrat), the light of proximity, the light of divinity and the light of 'He-ness' (huwiyyat). This is when God says light upon light. It comes to the point when slavehood disappears altogether in lordship (rububiyyat). In the whole universe no one has these lights in perfection, or that proximity with the possessor of majesty, except for the Chosen one from among the Arabs. Anyone might have some of these lights, but only Muhammad has all of them, because he has every perfection, all beauty, and all excellence is concentrated in him [i.e., he is the qibla or focal point of all excellence]." (pp.370-372)
In his message to students in Bombay (Precious Pearls. No. 43), NOOR Mowlana Shah Sultan Muhammad Shah Al-Husayni (a.s.) explained about the fundamental principle of our Holy faith:
|" ... While the material conditions of life change, the spiritual conditions which are not only limited to this life but go beyond, are based on one fundamental principle, namely search for enlightenment by the right spiritual contact with the light of your holy faith."|
In our Tariqah, we have the practice of bandagi (meditation) for spiritual elevation. With the guidance of the Noor Mowlana Hazar Imam, through the Light of Imamat, through the Light of Hazrat Ali, we seek to come close to He who is above all else. We are searching and yearning for higher spiritual enlightenment through rigorous practice of luminous prayers (bandagi) at a luminous time (noorani waqt) with a luminous word. May we all be graced to attend Baitul Khyal regularly and be blessed with different degrees of light on our path of enlightenment and perfection! Ameen.
Dhikr Section: New Luminous Dhikr Titled Noore Ali, Noore Karim
Since we are in the theme of enlightenment, a new luminous dhikr titled Noore Ali, Noore Karim has been created. The aspect of Noor (Light) makes the Ismaili Imamat unique, therefore, let us perform the luminous dhikr of Noore Ali, Noore Karim with utmost humility and tenderness of the heart (length 2 min 47 sec; 3.8 MB). Let this dhikr ring in our spiritual hearts and create an aspiration to actualize the Light of the Holy Ahlul-Bait and Noor Mowlana Hazar Imam so that our spiritual hearts get filled with this NOOR and nothing else. Ameen. The lyrics for the 40 beads are given below:
Bismillahir Rahmanir Rahim
Noore Ali, Noore Muhammad; (12 times)
Noore Ali, Noore Karim; (12 times)
Noore Karim, Hazar Imam (12 times)
Noore Ali, Noore Muhammad; (1 time)
Noore Ali, Noore Karim; (1 time)
Noore Karim, Hazar Imam (2 times)
Al-hamdu lillahi rabbil 'alamin.
Reaffirmation of Baiyat:
Let us also reaffirm our baiyat to our Holy Imam, NOOR Mowlana Shah Karim Al-Hussaini Hazar Imam by reciting the Shahada from the second part of our Holy Dua:
"La ilaha illallah, Muhammadur-Rasoolullah, 'Aliyyun Amirul-Mu'mineen 'Aliyullah
Mowlana Shah Karim ul Hussaini, Al-Imamul Hazarul Maujood."
"There is no deity except Allah, Muhammad is the Messenger of Allah, 'Ali - the master of believers - is from Allah. Our Lord Shah Karim Al-Hussaini is our present and living Imam"
Angelic Salwat Nazrana:
Let us now start presenting a nazrana of at least 101 salwats or continuous salwat for 3 to 5 minutes to our beloved NOOR Mowlana Shah Karim Al-Hussaini Hazar Imam for the fulfillment of our noble wishes. May our beloved Mowla continually keep us on the Right Path. Ameen.
Bismillahir Rahmanir Rahim
Allâhumâ salli alâ Muhammadin wa âle Muhammad (1)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (2)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (3)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (4)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (5)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (6)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (7)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (8)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (9)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (10)
Allâhumâ salli alâ Muhammadin wa âle Muhammad (11)
Al-hamdu lillahi rabbil 'alamin.
May NOOR Mowlana Shah Karim Al-Hussaini Hazar Imam (a.s.) grant peace, prosperity, happiness, barakat, higher spiritual enlightenment, spiritual & luminous tayid (help) and empowerment to you, your family, your Jamat and the worldwide Jamat! Ameen.
Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only)
Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)
Your spiritual brother,
Thursday, Feb. 2, 2017
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