Al-Misykaat al-Anwaar

Bismi-llaahi-r-Rahmaani-r-Rahiim


Hu Allaahu Nuurun 'alaa Nuur

Hu Allaahu Haqq-ul Wujuud

Haqq laa Huwa illaa Huwa

Haqq Allaah, Allaah, Allaahu Haqq


Salaam Allaah 'alaika

Yaa Nabiyyuhu, yaa Mujtabaa

Yaa Ha Mim, yaa Ruuh Allaah

Yaa Tha Sin, yaa Wajh Allaah

Yaa Sin, yaa Habiib Allaah

Shalawaat Allaah 'alaika


"Allaahu Nuur-us-samaawaati wa-l-'ardh. Matsalu Nuurihi kamisykaatin fii haa mishbaah-ul mishbaahu fii zujaajati-z-zujaajah. Ka'annahaa kaukabun durriyy-yuu qadu min syajarati-m-mubaarakat-uz-zaytuunati-llaa syarqiyyati-w-wa laa gharbiyyati-y-yakaadu zaytuhaa yudhii'. Wa law lam tamsas-hu naarun, Nuurun 'alaa Nuur. Yahdi-llaahu li Nuurihi may-yasyaa'. Wa yadhribu-llaahu-l amtsaala li-n-naasi wa Allaahu bi kulli syai'in 'aliim."

("Allaah is the Light of the Heavens and the Earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the Glass as it were a Brilliant Star: Lit from a Blessed Tree, an Olive, neither of the East nor of the West, whose Oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allaah guides whom He desires to His Light: Allaah sets forth Parables for men: and Allaah is the Knower of all things.")


Beloveds of Allaah,

Let us, with Allaah's Permission and by His Mercy, delve together into the Essence of this beautiful aayah (verse), Suurah al-Nuur: 35, in the Holy Qur'aan. For in this aayah are hidden all the essential truths and knowledge of our individual journeying towards al-Haqq, the Real.

Allaahu Nuur-us-samaawaati wa-l-'ardh. Here, Allaah, Subhaan Huwa Ta'aalaa, begins by emphasizing the Necessity and Primacy of His Being, over the totality of created, graded existences, which is encompassed by the metaphorical words 'Heavens' and 'Earth', including all the spiritual and material entities therein.

Know, my dearest, the meaning of His Being (Wujuud) here, which in itself points, beyond generality and particularity, to the Essential Light of Existence, which is His Essential 'He-ness', al-Huwwiyyah al-Haqiiqiyyah.

Without His Being Him (Allaah Being Allaah), the Unconditionally Living (al-Hayy), the Self-Existent (al-Qayyuum), in the first place, there would be absolutely nothing at all. There wouldn't even be non-existence! (The reason shall be clear below.)

Allaahu Jalla Jalaaluhu. Glory be to Him Whose Existence (Being) does not mingle with non-existence at all. In other words, in His Being, there is not a single bit of darkness (non-existence), for if it were so, the actuality (and potentiality (al-quwwah)) and being (in 'motions' and 'categories') of that-which-exists (that which has been brought into being) at all the subsequently lower realms would completely be equivalent to its non-actuality and non-being (despite on a secondary, creational, sensual level), which comes down to saying that movements (harakaat) would completely be equal to unconditional non-movements (stillness), while the absolute, necessary background of observation, which is the Whole Existence itself, existed in the first place beyond the requirement of classification and definition, and, if so, fullness would essentially be equal to emptiness. In other words, existence would completely be equivalent to non-existence in all perspectives and dimensions (categories). Certainly, such a condition has no meaning at all to the Intellect ('Aql) that sees, in its own actuality and potentiality, the difference between Light and Darkness, Substance and Shadow, Existence and Non-Existence. After all, our own individual existence, both in the spiritual and corporeal realms, is Proof that this absurdity does not and cannot take place, which, in turn, directly proves the existence of the One, the Singular, al-Waahid al-Ahad. Furthermore, in seeing (comprehending) the subtleties of existence, the Intellect transcends the different grades of existence (being) and non-existence (non-being), by means of its own inherent trans-substantiality.

At the same time, the recognition that Being does not at all mingle with (although it contains, in the sense described above) Non-Being shows the necessity that He is One, Singular, Indivisible, Unbounded such that no generality may particularize Him whatsoever.

"Qul Huwa Allaahu Ahad."

In the Light of this all, we therefore say that, Allaah, the Boundless, alone encompasses existences and non-existences (without being co-substantial at all with them (non-existences)). He both gathers creational forms towards Recognition of Him, towards the actualization of true existence, beyond need (necessity), and disperses them towards non-existence, according to their existential failure at fulfillment (for although a creature, say a human being, has been created (brought into existence from non-existence) as a potentiality, his perfection (fulfillment) generally depends on his potential-based movement in the realm of process (actuality) alone), as He wishes.

Indeed, Allaah Ta'aalaa's Greatest Name is none other than al-Wujuud al-Dzaatiyya, which reveals Himself in Himself, beyond the need for Him to 'mirror' Himself in creational mirrors 'outside' Himself (which are completely non-existent). This is Allaah as Nuurun 'alaa Nuur, Light upon Light, which again is His 'He-ness', which is the 'Light of His Face' (Wajh). This is the meaning of the Syahaada, "Syahid Allaahu Annahu laa ilaaha illaa Huwa," in which Allaah witnesses Himself as Himself, by Himself, in Himself, in His Absolute Oneness, in the Beginningless and Endless Light that He is. (And not as any 'otherness', for any direct 'otherness' (opposite) at this level would be, and could only be, total, absolute darkness (non-existence).)

Thus, the 'Aarif (Knower) who comprehends (witnesses) Allaah as Allaah and realizes that attributes cannot primarily describe Him (His Essence) is content with his saying "Allaah is Allaah (Huwa Huwa)." It is for this reason that Imaam 'Ali ('alaihi salaam wa karram Allaahu wajhah) has said,

"The Peak of Knowing Him is denying Him attributes."

At the same time, Allaah's Names (Asmaa') and Attributes (Shifaat) are none other than emanations of His Essence; each of which reflects Him by Himself.

Know, beloveds of Allaah, that Allaah's Names and Attributes were manifested, beyond necessity, from the Singularity of His Essence (Ahadiyyah) only for the sake His First Beloved, Muhammad (shalla Allaahu Ta'aalaa 'alaihi wa aalihi wa sallam), His First, Unique, Total Self-Image in His own Being. This Self-Image, revealed in the Qur'aan as Ha Mim, was manifested as the Locus for all His Names and Attributes with the 'intelligible' emphasis of Knowing Him as Him (Knowing Allaah as Allaah really is). This is the Reality of the First, Total, Universal Intellect, al-'Aql al-Awwal al-Kull, which is none other than the Light of Muhammad, al-Nuur al-Muhammadiyyah. This is the Reality of that which is called 'Ruuh'. For this reason, the Holy Prophet (s) has said,

"Allaah has not manifested anything dearer to Him than the Intellect."

Again, it is this Total Muhammadan Intellect which is the Light that sees Allaah as Allaah (as He truly is) by none other than Allaah's Seeing (Witnessing) Himself in His own Oneness. In other words, it mirrors Allaah as Allaah by His own Essence. By my soul, this is the Reality of the Holy Prophet (s), al-Haqiiqah al-Muhammadiyyah, Allaah's First Beloved. Allaah's Greatest, Primary, Total Manifestation.

Therefore, beyond phenomenal multiplicity and creationality, know that just as Allaah is One, so is His Primary, Absolute Manifestation (Tajalliyy al-Muthlaq). The Substantial Image of Allaah (al-Shuurah al-Dzaatiyyah) is but One, and that is the Holy Prophet (s), who is the First, and the Only, Primary Manifestation of Essence (Dzaat). Thus, Muhammad (s) is the Manifestation ('Incarnation') of all of Allaah's Names and Attributes, hidden and manifest; the One who encompassingly represents and mirrors Allaah by Allaah, and not by the shadow of creationality. As such, his historical manifestation in this lower world(s) did not particularize him (s) nor veil him (s) from the Totality of his Noble Reality as the 'Universal Spirit'. For this reason, Syaikh-ul Akbar Ibn al-'Arabi (qaddas Allaahu sirrah) has said,

"The most excellent, balanced and correct of mirrors is the Mirror of Muhammad (s), so Allaah's Self-Disclosure within it is more perfect than any other self-disclosure there may be. You should struggle to gaze on the Self-Disclosing Real in the Mirror of Muhammad (s) so that he may be imprinted in your mirror."

It is impossible to describe the Subtleties of Uniqueness (al-Lathaaif al-Ahadiyyah) of the Muhammadan Reality in the strict language of temporality and categorization. But, we can refer to the Reality of the Prophet (s) as the Absolute Manifestation (al-Maujuud al-Muthlaq) within Absolute Being (al-Wujuud al-Muthlaq). That is, between Ha (Allaah) and Mim (Muhammad), in contrast to that which is between Allaah and the created worlds (which were brought into being merely from the (non-)substance of non-existence), there is no separation whatsoever by 'Substance' (Essence); there is only 'Absolute Self-Inclusion'. This is the Reality of the Perfect Man, al-Insaan al-Kaamil, who is Self-Perfect and Self-Eternal (Baqaa', Qadiim) in Allaah; for, in Allaah, his being is Allaah's own Being.

The Muhammadan Perfection as Essentially Complete is also described by Allaah Himself in Suurah Shad in the Holy Qur'aan in the following phrase:

"...limaa khalaqtu bi Yadayya..."

("...whom I have fashioned with My Two Hands...")

In this context, the phrase 'Two Hands of Allaah' refers to the Endowment of Divine Love-Intimacy and Knowledge, in complete perfection (totality), upon the 'Archetypal Man' ('Aadam).

As we have said elsewhere, the manifestation of the Light of the Prophet (s) took place before the creation of the worlds, before the creation of the 'Pen' (al-Qalam), the 'Tablet' (al-Lauh), and the 'Throne' (al-'Arsy). Once 'Longing' (which is an eternal secret that can only be described as 'Pure Love's Longing') is conceived, it is subtly necessary for Allaah, the Perfect (al-Kaamil) and the Singular (al-Ahad), to also manifest the Perfect and Singular in Himself, for multiplicity (division and individual separability) does not and cannot exist at this level (the level of Kunhi al-Dzaat or al-Ahadiyyah).

The state of multiplicity is nothing but an attribute of 'otherness' (that which is new, creational, non-ancient; 'that which is not Allaah'), which exists only in created realms whose underlying substance is pure non-existence. As a result, the totality of the created worlds is characterized by temporality (perishment) and division (gradation), which is the only condition that globally supports perpetual appearance and disappearance; evolution and devolution; convergence and divergence. The worlds, therefore, are in need of continuous sustenance from Allaah, Whose Existence is the (Only) True Existence.

It should also be emphasized here that although creation does exist in its own right, despite decaying, it does so not just in a 'purely illusory state' as some Eastern philosophers and mystics have imagined, it exists only as a boundary (hijaab) for itself.

In recognition of the above, we can now proceed to reveal the meaning of the rest of the aayah:

"Matsalu Nuurihi kamisykaatin fii haa mishbaah-ul mishbaahu fii zujaajati-z-zujaajah. Ka'annahaa kaukabun durriyy-yuu qadu min syajarati-m-mubaarakat-uz-zaytuunati-llaa syarqiyyati-w-wa laa gharbiyyati-y-yakaadu zaytuhaa yudhii'. Wa law lam tamsas-hu naarun, Nuurun 'alaa Nuur. Yahdi-llaahu li Nuurihi may-yasyaa'. Wa yadhribu-llaahu-l amtsaala li-n-naasi wa Allaahu bi kulli syai'in 'aliim."

Here Allaah Ta'aalaa refers to the following Realities:

1. 'Nuurihi', His Light, which is none other than the Light of Muhammad (s), al-Nuur al-Muhammadiyyah. This Light is also called the Light of Lights, Nuur-ul Anwaar, and the Secret of Secrets, Sirr-ul Asraar, for the reason already given above. The number of its Primary Emanations is often said to be 144,000 which represents the total number of the (historical) Prophets (Anbiyyaa') and Saints (Awliyyaa'). Know that some of the Prophets and Saints are those who have not only been granted 'first-rank access' to the First, Universal (Muhammadan) Intellect, by which the Face of the Real (al-Haqq) is 'unveiled', but are also Direct Manifestations of the Light of Muhammad (s), from before the creation of the worlds.

This is like the poetic saying,

What do you say of those who have grown towards the Sun,

From the darkness of the Earth?

Don't be amazed,

They have long had their Eyes in the Sun.

These emanations are known as al-Arwaah al-Muqaddas, and are generally stationed at the Station (Maqaam) of 'Witnessing Allaah and Being Witnessed by Him', which is the Station of 'Two Bows' Length or Closer Still'.

2. 'Misykaat', the 'Niche', which is the domain of 'Being with Allaah in Allaah', which is known as al-Walaayah al-Muthlaq (Absolute Friendship-Intimacy with Allaah). From 'outside' (from within created realms), it may appear 'absolutely dark', as if 'non-existent', for it takes a perfected, totally expanded intellect, if not the Muhammadan Light itself, to see its Reality. Yet, this 'darkness' is what 'hides' the Light of Allaah: the Muhammadan Light, the Light-Source of all lights in existence. It is the Sacred Domain of Essence, and only True Lovers (Awliyyaa') and True Knowers ('Urafaa) of Allaah can dwell therein. After being veiled in creational realms, Allaah invites the Awliyyaa' ('Urafaa) to the Level of Direct Witnessing (al-Musyaahadah al-Hudhuuriyyah) and Eternal Being (al-Baqaa' bi Allaah) there, for the sake of His First Beloved, Muhammad (s), by means of His First 'Longing'.

3. 'Mishbaah-ul Mishbaah', 'Light within Light'. The first light here refers to the Inner, Most Hidden, Light, which is the Light of Muhammad (s), the Total Intellect, also known, in this sense, as the Sacred Intellect (al-'Aql al-Qudsiyyah), which is the Goal of Evolution and the Point of Convergence (which is denoted in the Qur'aan as the letter Ba') of all creational forms, while the second light refers to the Perfected, Creational, Expansive Intellect (al-'Aql al-Munbasith), which, in truth, is the level of the Angel Jibra'il ('alaihi salaam) who functions as the 'Expositor' for the Abstract, Universal Intellect. Prior to reaching this level, the intellect, in general, expands and contracts; evolves and devolves in the realm of process.

4. 'Zujaajati-z-Zujaajah', 'Glass within Glass' or 'Mirror within Mirror'. The first ('inner') Mirror here is again the Holy Prophet (s), Ha Mim, the Perfect, Universal Man who, in the first place, is the Absolute, Substantial Image of Allaah's Essence, who mirrors Allaah by His own Essence and exists endlessly in His Beginningless and Endlessness as His Absolute, Total Manifestation (Tajalliyy al-Muthlaq). Since, at this level, nothing exists but Allaah's Essence, this Absolute Mirror is said to be the 'Mirror without Glass'. The Reality experienced by the Perfected Sufi, who is the second ('outer') Mirror in this aayah, at this level, is called al-Wahdah al-Wujuud (often roughly translated as 'the Unity of Being'). After experiencing Annihilation (Fanaa'), which is the removal of restrictive, creational attributes at the Point of Unity of Witnessing (al-Wahdah al-Syahuud), the Sufi is said to be 'absorbed' eternally into the Reality of the Holy Prophet (s) and is therefore in the state of Inseparability and Total Intimacy with Allaah Himself. As such, he is referred to by Allaah Himself in this aayah as a 'Brilliant Star', or the Greatest, Resplendent Sign, al-Hujjah al-A'zham, for at this level, the Sufi, in Perfect Union with the Holy Prophet (s), is said to manifest Allaah's Face (Wajh), which is the totality of all of His Names and Attributes. This state is called al-Baqaa' ba'd al-Fanaa' fii al-Dzaat, which, again, is al-Wahdah al-Wujuud itself.

5. The phrase "syajarati-m-mubaarakat-uz-zaytuunati-llaa syarqiyyati-w-wa laa gharbiyyati-y-yakaadu zaytuhaa yudhii'" refers to the blessed Muhammadan Tree of Thu Ba, which is known as the Eternal Tree of Absolute Certainty (al-Syajarat al-Yaqiin), whose fruit is here called Zaytuun, which, in its perfected state, is the Universal Fruit (which is also represented by another fruit called al-Tiin) without any 'seed' or partiality, which represents the Fruit of Total, Impartial Knowledge (Ma'rifat al-Kull). Again, this represents the Goal of evolution of graded, creational forms towards Prophetic (Muhammadan) Intellect, towards knowing Allaah as He should be essentially known.

6. The phrase "neither of the East nor of the West" in this aayah refers to the Unique Ahmadan Reality of Gatheredness and Self-Completeness (al-'Ayn al-Jam' al-Muhammadiyyah). This is because of the exalted status of the Holy Prophet (s) as al-Ruuh al-A'zham, the 'Greatest, All-Encompassing Spirit', whose rank in the realm of Nubuwwah (Prophethood) and Walaayah (Sainthood) is like that of the Sun in a constellation of planets and stars. The Exalted Station of the Prophet (s) (al-Maqaam al-Mahmuud) therefore singularly encompasses both the East (the inward (baathin) realm of substantial meaning) and the West (the outward (zhaahir) realm of corporeal forms) while nothing; no station, no hierarchy, no directionality; whatsoever exists outside his blessed Reality. This is the significance of the letter Mim: nothing enters it and nothing comes out of it; it is Self-Complete (Self-Perfect) in Essence. Thus, the Holy Prophet (s) is also referred to as the 'Axis-Self of the worlds' (al-Waliyy al-Quthb al-Awaalim or al-Huwwiyyah al-'Aalam).

7. The phrase "whose Oil is well-nigh luminous, though fire scarce touched it" again refers to the Reality of Muhammad (s), al-Haqiiqah al-Muhammadiyyah, as Dzaatiyy (Essential), Self-Radiant in Essence, untouched by the 'fire' of 'otherness' (creationality). Its metaphorical description as the 'Substantial Fire' or the First Radiant Manifestation of Essence (al-Faydh al-Muqaddas) is given in Suurah al-Humaza as

"Naarullahi-l muuqadah. Allatii taththali'u 'alaa-l-af'idah."

("The Fire of Allaah kindled to a blaze, which reaches into the heart (substance) of being.")

8. 'Nuurun 'alaa Nuur', Light upon Light, again refers to Allaah's Essential 'He-ness' that pervades al-Insaan al-Kaamil (Muhammad (s)), al-Huwiyyah al-Haqiiqiyyah, as we have described above. This is the Light of Existence, the Reality that sees Himself in Himself by Himself.

9. The phrase "Allaah guides whom He desires to His Light", as we have also described, refers to the Attraction of a chosen servant (saalik) to the Station of Direct Witnessing, in Essence, by means of Allaah's own Desire or Longing for him, that he may know Him as Him (as He desires to be known). All this does not take place unless it is for the sake of Allaah's First, Primary Beloved, Muhammad (s), about whom (s) Allaah Himself has said,

"If it had not been for you, O Muhammad, I would not have created."

10. By the phrase "Allaah sets forth Parables for men", Allaah means that all things, particular and general, in existence are united not in their perishing substance (which is but pure non-existence brought into being by His Infinite Power (Qudrat)), but in the Realm of Meaning which has always existed in Allaah's Timeless, Total Knowledge, and which is beyond creational gradation. Thus, since this has always existed from Pre-Eternity, all creational things are brought into being from non-existence only through the trans-substantial gatheredness of His Boundless Knowledge of that which is Wujuud (Existent) and that which is 'Aadam (Empty), which, with respect to creational reality, is the Manifest Book (al-Kitaab al-Mubiin), which is none other than the greater status of 'Aadam.

The meanings of things, whether ancient (qadiim) or new (huduuts), therefore necessarily converge towards Knowing the Necessary Being (al-Waajib al-Wujuud) which, in itself, guarantees creation to be non-futile, for "Allaah has not created the worlds in vain," because it is necessary for Him to manifest a generality, such as a systematic universe, which functions as an expansive mirror for His Presence and His Knowledge of Pre-Eternity itself. All this is related to what is known as al-Ma'rifat al-Rubuubiyyah whose beginning is al-Kasyf al-Ma'nawiyyah (Unveiling at the level of Universal, Substantial Meaning).


"Allaahumma shalli wa sallim wa baarik 'alaa Ruuh-il 'Azhiim, Sayyidinaa Muhammadin Nuuri-dz-Dzaatiyya. Nuur-il Anwaar wa Sirr-il Asraar. Sayyid-il Mursaliin wa-l Anbiyyaa'. Quthb-il Aqthaab wa Imaam-il Awliyyaa' wa Hujjat-il Ashfiyaa'. Sulthaan-il 'Arsy-il-'Azhiim. Ruuhullaah wa Wajhullaah wa Habiibullaah. Sayyid-il Wujuud wa Sabaab-il Maujuud. Sirri-s-Saarii fii Saair-il Asmaa' wa-sh-Shifaat. 'Ayn-il Ahadiyyatilladziin fataha bi hii kullu maqfuulin wa jabara bi hii kullu maksuurin wan 'ataqa bi hii kullu maqhuurin. Yaa Hu, yaa Hayy, yaa Haqq. Shalla Allaahu Ta'aalaa 'alaihi wa aalihi wa baarik wa sallim."


[Dedicated with affection to Mina Habiibatullaah; may the Morning in the Beloved's Eye always be yours...]

'Isyq,

Dani