Towards the Inner Vision of the Truth


"And We verily gave Moses and Aaron the Criterion (of right and wrong) and a light and a Reminder for those who keep from evil." — Holy Qur'an 21:48


Candle Posts :: Motivational Gems for Higher Spiritual Enlightenment

:: Candle Post #97 :: The Character of the Holy Prophet Muhammad (s.a.s.) ::

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful.

Ya Ali Madad! On the occasion of the commemoration of the great spiritually uplifting event of Idd-e-Milad un-Nabi, the birthday of our Holy Prophet Muhammad (s.a.s.), please accept our heartfelt felicitations! May all Muslims and humanity at large be bestowed with peace, prosperity, happiness, barakat, higher spiritual enlightenment, spiritual & luminous tayid (help)! Ameen.

The following excerpts are taken from a book entitled 'Ibn al-'Arabi's Metaphysics of Imagination: The Sufi Path of Knowledge', written by William C. Chittick, published by State University of New York Press, Albany, 1989. In this book, Chittick has compiled gems of knowledge from the vast literature of Al-Shaykh al-Akbar, the "Greatest Master", 'Ibn al-'Arabi and given his commentary on each topic.

The following gems are extracted from the heading entitled, 'The Character of Muhammad' which spans pages 239-242.

Part 1: Ibn al-Arabi's Gem on the Comprehensiveness of The Koran

"The Koran is one book among others except that, to the exclusion of all other books, it alone possesses all-comprehensiveness (jam'iyya)(III 160.34)"
Source: Quoted by W. C. Chittick, p. 239, column 2

Part 2: What is the Nature of Al-Qur'an?

"What is the nature of this divine book whose truths cannot be gasped through rational interpretation? As is well known, the word Koran, Arabic Qur'an, derives from the root q.r'., and is generally said to mean "recitation". But the primary significance of the root is "gathering" and "collecting together", and some of the early authorities maintained that this is the significance of the name. From this point of view, the two primary names of the holy book, al-Qur'an and al-Furqan (the latter of which means "separation" or "discrimination") together mean that the Koran gathers everything together and at the same time separates everything out into clear and distinct domains. Ibn-al-'Arabi often employs the term Koran strictly in accordance with this literal meaning, which is particularly significant to him because it is synonymous with the word jam', "bringing together", "gathering" or "all comprehensiveness"."
Source: W. C. Chittick's insight into Ibn al-Arabi's knowledge gem, p. 239

Part 3: What is Inner Meaning of Al-lah and the Status of the Perfect Man?

"The name Al-lah is the "all-comprehensive name" (al-ism al-jami') of God, since it gathers together in itself all other names. Perfect man is the "all-comprehensive engendered thing" (al-kawn al-jami'), because he gathers within himself everything in the Divine Reality and everything in the cosmos. The Koran is "al-Qur'an", because it gathers together all the revealed scriptures that were sent down before it and thereby all knowledge of God."
Source: W. C. Chittick's insight into Ibn al-Arabi's knowledge gem, p. 239

Part 4: Ibn al-Arabi's Gem on The Koran and the Holy Prophet Muhammad (s.a.s.)

"The Koran unveils all the knowledges send down in the scriptures and contains that which is not contained in them. He who has been given the Koran has been given the perfect luminosity (diyaa) which comprises every knowledge .... Because of the Koran it is true to say that Muhammad was given the "all-comprehensive words" (jawaami al-kalim). So the sciences of the prophets, the angels, and every known tongue are comprised in the Koran and elucidated by it to the "Folk of the Koran." (II 107.20) "
Source: Quoted by W. C. Chittick, p. 239, column 2

Part 5: Who are the "Folk of the Koran"?

"The "Folk of the Koran" are those whom we have met elsewhere as the "Folk of Allah", since, according to a hadith, "The Folk of Koran are the "Folk of Allah and His Elect". In Ibn al-'Arabi's view, "The most felicitous people with God are the Folk of the Koran" (II 443.4)."
Source: W. C. Chittick's insight into Ibn al-Arabi's knowledge gem, p. 239, second column

Part 6: Ibn al-Arabi's Gem on the Greatest Locus of Divine Self-Disclosure

"Muhammad was the greatest locus of divine self-disclosure, thereby he came to know "the knowledge of the ancients and the later folk". Among those of old was Adam, who had the knowledge of the (Divine) names. Muhammad was given the all-comprehensive (Divine) words, and the words of God are never exhausted. (II 171.1)"
Source: Quoted by W. C. Chittick, p. 240

It is important to note that the all encompassing knowledge is not in the form of physical books but it is in the form of Light and is represented by Divine Names (Ism-i Azam). Thus, it is necessary to meditate on Divine Names so that the Light of Allah, the Holy Prophet and the Holy Imam discloses itself into the heart and consciousness of the devoted and faithful believer.

The 87th Divine Name is Aj-Jaami'. One of the meanings of this name is "The Assembler of Scattered Creations". This attribute of Allah describes the following function: "He who collects things, gathers them, anywhere He wants at any time. He brings together the dispersed ones". This attribute also shows that the knowledge of each Divine Name gets integrated into one's personal world as one rises through the spiritual and luminous worlds. Since there are countless names, just imagine the magnitude of the task to reach the world of Oneness!

So how can we make progress in our journey? It is absolutely necessary to meet all the conditions of performing bandagi and also perform luminous prayers (bandagi) at the luminous time (Noorani Waqt) with a luminous word (Ism-i Azam). The blessing of this practice is to see and experience Divine knowledge at the level of Light (Noor)! This may be a good time to review articles entitled, 'Eighteen Bandagi Gems' and 'Bandagi :: Creation of Light within the Personal World through Ism-i Azam'.

Part 7: Recitation of Angelic Salwat

The recitation of angelic salwat tasbi with knowledge, understanding and ardent love leads purification of the soul, spiritual upliftment and enlightenment. It is one of the best ways to demonstrate ardent love to our beloved NOOR Mowlana Hazar Imam. Click here to download a PDF document entitled "Angelic Salwat and Conditions for Harnessing its Full Potential" (14 Questions and Answers).

Let us now present a bouquet of angelic salwats to our beloved Mowla. Real Audio and mp3 sound tracks are available for your convenience.

Bismillahir Rahmanir Rahim
In the name of Allah, the Most Beneficent, the Most Merciful

Allâhumâ salli alâ Muhammadin wa âle Muhammad:
O Allah! Bestow Peace on and through Muhammad and his Descendants

Recited by Noorallah Juma

Al-hamdu lillahi rabbil 'alamin.
Praise be to Allah, the Lord of the worlds!


  1. The Status of the Holy Prophet Muhammad (s.a.s.)
  2. The Universal Role of the Holy Prophet Muhammad (s.a.s.)
  3. Expansion of the Heart of the Holy Prophet Muhammad (s.a.s.)
  4. The Everlasting Barakat of the Holy Prophet Muhammad (s.a.s.)

Ardent Supplications:
Ya Ali, Ya NOOR Mowlana Shah Karim Al-Hussaini Hazar Imam, create Sunshine in our hearts, light in our foreheads, and bless us all with the inner vision of the Truth!

Ya Ali, Ya NOOR Mowlana Shah Karim Al-Hussaini Hazar Imam, grant the global Jamat luminous (noorani) and spiritual (ruhani) tayid (help) to advance materially, spiritually and intellectually. Ameen.

Haizinda — Qayampaya
(Our Present Imam is Living and His NOOR is Eternal)

Rakh Mowla je Noor te Yaqeen (Certainly, we trust in Mowla's Light only),
Noorallah Juma
Monday, February, 14, 2011

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