Kanz al-Haqa'iq al-Quthbiyyah

Salam Allah,

Hu MHMD!

Greetings and salutations unto the Resplendent Quthb (Pole) of our Muhammadan Path, ath-Thariqah al-Muhammadiyyah al-Akmaliyyah al-Ahadiyyah, ash-Shahib al-Himmah (the Master of Aspiration), wa al-Qawiyy al-Arkan al-Ma'rifat (the Strong One of the Pillars of Knowledge), wa al-Fatih al-Mughaqat (the Opener of the Locked Doors), wa al-Qudwata as-Sura (the Guide of those who travel at night), wa al-Warith al-Khatm an-Nabiyyin (the Inheritor of the Seal of Prophets), wa al-Burhan al-Haqiqah (the Proof of Reality), asy-Syaikh al-Akbar Ibn al-'Arabi, man yuqimu bi 'Amr Allah (he who is the Carrier of the Commandment of Allah).

As we know, Syaikh al-Akbar left quite many Shalawat 'ala Nabi, each of which is a Great Treasury (Kanz al-Haqa'iq) representing the Station (Maqam) of Uniqueness of the Syaikh as a Unique Knower of Allah's Light, which signifies his Proximity with the Reality of as-Sayyid al-Wujud wa as-Sabab al-Maujud (the Chieftain of Existences), wa al-Imam al-A'immah (the Imam of Imams), wa an-Naqib al-Mahbubin wa al-Fardh al-Ahbab (the Chieftain of the Loved Ones and the Most Unique Beloved), wa al-Maqsuda as-Salikin (the Destination of Spiritual Travelers), the Holy Prophet Muhammad.

Know that every Pivotal Saint (Wali al-Quthb) in a specific age must have Direct Encounter with the Muhammadan Presence (al-Hadhrah al-Ahmadiyyah al-Muhammadiyyah). He also receives from the Prophet a special Wird unique to him, in the form of Shalat 'ala Nabi. This may apparently be long or short, representing the Simple Unity of that which is experienced in the Most Sacred Presence of Allah, al-Hadhrah al-Ahadiyyah. In itself, it encompasses the seven stages of Dzikr Allah:

1. Dzikr Thawwaf
2. Dzikr Nafi Itsbat
3. Dzikr Itsbat Faqat
4. Dzikr Ism Dzat
5. Dzikr Taraqi
6. Dzikr Tanazzul
7. Dzikr Ism Ghayb

Nowadays, the word 'Quthb' is so often misused to simply represent a leader of a thariqah, while he may lack the Muhammadan Reality in himself. Never has the world of Tashawwuf seen such a sorry state before.

Instead, there is something truly essential that the Quthb must know, regarding his Rank. The Principal Hierarchy of Muhammadan Overflowing is known to Ahl al-Haqiqah in the following way:

1. The All-Encompassing al-Hadhrah al-Ahmadiyyah al-Muhammadiyyah, of Sayyidina Muhammad alone, who is the First Sign-Appearance (Manifestation/Tajalli) of Allah's Oneness (Ahadiyyah), that is, of Allah's Essence (Dzat Allah), by Allah's Essence, in Allah's Essence, with no relative, attainable 'openness' (directionality and derivative) with respect to contingent phenomena of Otherness, other than with respect to the Divine Names and Attributes proceeding from this State (al-Wahdah al-Muhammadiyyah), whereby Sayyidina Muhammad alone is the Absolute Prophet and the Absolute Saint, the Essence of Essences (al-'Ayn al-A'yan fi al-Haqiqah al-Haqa'iq) and the Lone Pearl (al-Jauhar al-Fard) in the Ocean of Being (al-Bahr al-Wujud). No one else has any share nor full comprehension of its Content (hence the term 'Ummi' (Indescribable) attributed to the Holy Prophet), for it is essentially, primarily, limitlessly One with the State of Non-Manifestation (La Ta'ayun) of Allah's Essence, beyond 'Manifestative Descent/Ascent' (Tanazzul/Taraqi). This is the Absolute, All-Inclusive Station of Singularity or at-Tauhid adz-Dzatiyyah, representing the Muhammadan Reality (al-Haqiqah al-Muhammadiyyah) of Ha Mim (MHMD).

2. Al-Hadhrah al-Masihiyyah, which is an Opening at the 'Right Side' of the Muhammadan Presence, existing in parallel with al-Hadhrah al-Muhammadiyyah al-Mahdiyyah. This belongs to Sayyidina 'Isa, who is closest to the Prophet Muhammad, and who is the first to receive his Light, in the line of Prophets. He receives the Muhammadan Light directly from the Holy Prophet Muhammad without an intermediary. This Station contains:

3. The Sphere of Prophets (al-Hadhrah al-Anbiyya), from Sayyidina 'Adam to Sayyidina 'Isa, who receive the First Means of Knowledge of Allah's Essence, al-'Aql al-Qudsiyyah al-Muhammadiyyah (the Sacred Muhammadan Intellect), directly from the Holy Prophet Muhammad, without an intermediary. They are also Carriers and Expositors of the Prophetic Standards.

4. Al-Hadhrah al-Muhammadiyyah al-Mahdiyyah, which is an Opening at the 'Left Side' of the Muhammadan Presence, existing in parallel with al-Hadhrah al-Masihiyyah. This belongs, primarily, to the historic Hadhrat Muhammad al-Mahdi. It contains:

5. The Sphere of Appearances of Imam al-Mahdi (al-Hadhrah al-Muhammadiyyah al-Mahdiyyah ats-Tsanawiyyah), with each appearance manifest in the Reality of the Quthb of every age. Such a Quthb is called the Seal of Saints (al-Khatm al-Awliyya), or simply the Primordial Pole (al-Quthb al-Fardh). The sphere also consists of the known Caliphs of the Holy Prophet that succeeded him both historically (in time) and spiritually (in reality). Imam al-Mahdi and the Quthb of every age receive the Muhammadan Light (Nur Muhammad) directly from the Holy Prophet Muhammad, without an intermediary.

6. Al-Hadhrah al-Awliyya ash-Shidiqiyyah al-Akmaliyyah, which extends from al-Hadhrah al-Muhammadiyyah al-Mahdiyyah, whereby the Muhammadan Light is bestowed by Allah on a few chosen souls as an Intrinsic Gift, and not by means of the usual practical training/guidance. They need not a physical human being (rabithah/mursyid/pir) to train them. Instead, they are trained by the Holy Prophet himself, whose communicative appearance (manifestation) in them is known as ar-Ruh al-Idhafi (al-Khidhr), or simply the Holy Spirit (ar-Ruh al-Quddus).

The Apex-Source of this rare blessing, after the Prophet, is al-Mir'at an-Nabi (the Prophetic Mirror) Hadhrat Abu Bakr ash-Shiddiq. The people of this State see only the Station of the Prophet before them, with themselves mirroring the Prophetic Essence (adz-Dzat al-Muhammadiyyah). They recognize the Muhammadan Reality in a most unique, singular (solitary) way, within and without, beyond the context of their birth, continuity (training), and death. Such individuals are very, very few in every age. They are usually not known to other people, including Saints (Awliyya) of lesser ranks. Their Station is also called al-Kahfi, due to its Sublimity and Solitariness. Among those possessing this State known to us are Syaikh Manshur al-Hallaj, Syaikh Bayazid al-Busthami, Syaikh Syams at-Tabriz, Quthb al-Ghawts 'Abd al-Qadir al-Jailani, Syaikh al-Ghawts Abu Madyan al-Anshari al-Maghribi, Syaikh al-Akbar Ibn al-'Arabi, Sayyid 'Abd al-Karim al-Jilli, Syaikh 'Abd al-Jalil al-Jawi (Syaikh Siti Jenar, in Java), Syah Wali Allah ad-Dehlawi, and Syaikh Ahmad at-Tijani. Some of them are, in fact, the Poles (Aqthab) of the Sphere. This is the Special Way (ath-Thariqah al-Khashah). Extensively, it is also united with the more common ath-Thariqah an-Naqsybandiyyah al-'Isyqiyyah, stemming from Sayyidina Abu Bakr ash-Shiddiq.

7. Al-Hadhrah al-Awliyya al-'Alawiyyah al-Anfusiyyah (al-Hadhrah al-Masyaikh), which extends from al-Hadhrah al-Muhammadiyyah al-Mahdiyyah by means of hierarchical chains of spiritual teachers, stemming from Zhill Allah Sayyidina 'Ali ibn Abi Thalib through Imam Junayd al-Baghdadi. It consists of the sphere of all the organized, genuine paths (thuruq) known to us (essentially there are 40 of them), whose emphasis is attachment to the purified selves of their Syaikhs (hence the name 'Anfusiyyah'). This is the General Way (ath-Thariqah al-'Ammah), which many people can afford to follow. For them, Direct Unveiling (Kasyf) in the Muhammadan Presence/Reality is simply unbearable due to differences in their substances. Instead, they must follow the expansive route, step by step, towards Allah's Ultimate Mercy.

In reality, al-Maqam al-Quthbiyyah is one with al-Maqam al-Khatmiyyah. It denotes the Wali who has fully experienced Qiyamah (Resurrection) in ar-Ruh al-A'zham (Nur Muhammad), receiving al-Faydh al-Aqdas (the Most Sacred Overflowing) directly from the Prophet Muhammad. Upon reaching this highest stage in the Mi'raj, the Muhammadan Reality is fully realized/activated in the Wali. This Self-Realized Muhammadan Reality is essentially what is called 'Muhammad al-Mahdi', and its Opening (Futuhiyyah) is what is called the Great News and the Great Fire (an-Nar Allah al-Muqada) preceding the (individual) Qiyamah. This is a highly solitary State of Glory. There can only be One Perfect Mahdi in a specific age. The chain of appearances of al-Mahdi culminates with Hadhrat Imam Muhammad al-Mahdi himself, who shall appear at the end of ends, with the Banner of al-Mutakabbir.

At last, realizing the Muhammadan Reality (al-Haqiqah al-Muhammadiyyah) is what Sufism (Tashawwuf) is all about. Everything else you may witness is like a pollen grain, a dispersing wave, or a shadow perceived in your own incapacity.

In Muhammad (MHMD), Allah's Most Hidden Essence (Dzat Allah al-Ghayb al-Muthlaq) is the H in his M, and He witnesses Himself, in His own Uniqueness (al-Hadhrah al-Ahadiyyah al-Aqdas), in the M of his H. All in All is manifestly gathered in his D, ensuing from his being HM (Ha Mim), without otherness and precedence in Allah's Remembrance of Himself. Thus, if you know Allah as Allah, you shall know that Muhammad is Love's Only Meaning in all 70,000 vast Oceans of Secrets.

Wa shalla Allahu 'ala Sayyidina wa Mawlana Muhammadin wa Alihi-th-Thahirin
Wa Shahbihi-l-Mukhlisin wa sallam.

Mahabbah,

Dani

The Tha-Sin of the Muhammadan Light

The Tha-Sin of the Muhammadan Light

Of Asy-Syahid ar-Rabbani Husayn ibn Manshur al-Hallaj (r.a.)


Tha Sin
(Qur'an: 27.1)


"In Muhammad (MHMD), Allah's Most Hidden Essence (Dzat Allah) is the H in his M, and He witnesses Himself, in His own Uniqueness (al-Hadhrah al-Ahadiyyah al-Aqdas), in the M of his H. All in All is manifestly gathered in his D, ensuing from his being HM (Ha Mim) without otherness and precedence in Allah's Remembrance of Himself. Thus, if you know Allah as Allah, you shall know that Muhammad is Love's Only Meaning in all 70,000 vast oceans of secrets. Realizing this (al-Haqiqah al-Muhammadiyyah) is what Sufism (Tashawwuf) is all about. Everything else you may witness is like a pollen grain, a dispersing wave, or a shadow perceived in your own incapacity."


A Lamp appeared from the Light of the Absolute, the Unseen. It appeared and returned, and it surpassed the other lamps. It was a Ruling Moon, manifesting itself radiantly among the other moons. It was a star whose astrological house is in the Empyrean. Allah named him 'Indescribable' (Ummi) in view of the Unscaled Concentration of his Reality, which is his Desire in disguise, and also 'Consecrated' because of the Primeval Majesty of his Blessing, and 'Makkan' because of his Unique Domain in His Vicinity.

For your sake, He expanded his breast, and raised his power, and lifted from him the burden 'that had weighed down thy back,' and He imposed (on creation) his authority. As Allah made his Badr appear, his Full Moon rose from the cloud of Yamamah, and his Sun arose on the side of Tihamah (Makkah), and his Lamp shone from the Source of all Divine Munificence.

He did not report about anything except according to his inner vision, and he did not order the following of his example except according to the truth of his conduct. He (alone) was in the Presence of Allah, then he (alone) brought others into His Presence. He saw, then he related what he was (in Primacy). He was sent forth as a guide, so he defined the limits of conduct.

No one is capable of discerning his true significance, except the Sincere, since he confirmed its validity, and then accompanied him so that there would not remain any disparity between them.

No gnostic ever knew him who was not ignorant of his true quality. His quality is made clear only to those to whom Allah undertakes to disclose it. 'Those to whom We have given the Book, and they recognize their sons, even though a party of them conceal the Truth, and that wittingly.' (Qur'an: 2.46)

The lights of Prophethood issued from his Light, and his Light appeared from the Being of the Most Hidden Mystery, which is of himself, in himself, for himself. Among the lights, there is none more luminous, more manifest, or more uncreated-than-uncreatedness than the Light of the Master of Generosity.

His Aspiration preceded all other aspirations, his Existence preceded non-existence, his Name preceded the Pen because it existed before it. There was never on the horizons, beyond the horizons, nor below the horizons anyone more graceful, nobler, wiser, more just, kinder, more God-fearing, or more sympathetic than the holder of this role. His Title is 'Master of Existences', and his Name is Ahmad, and his Attribute is Muhammad. His Command is most certain, and his Essence is most excellent, and his Attribute is most glorious, and his Aspiration is most unique.

Oh marvel! What is more manifest, more visible, greater, more famous, more luminous, more powerful, or more discerning than him? He is and was, and was known before created things and existences and beings. He was and still is remembered before 'before' and after 'after', and before substances and qualities. His substance is completely light, his speech is prophetic, his knowledge is celestial, his mode of expression is Arabic, his tribe is 'neither of the East nor the West' (Qur'an: 24.35), his genealogy is patriarchal, his mission is conciliation, and he has the title of the 'Indescribable'.

Eyes were opened by his signs, secrets and selves perceived by his being there. It was Allah who made him articulate by His Word, and being the Proof, confirmed him as that which he (alone) is. It was Allah who sent him forth. He is the Proof and the Proven. He is the Truth by the Truth, and he is the Truth in the Truth, and he is the Truth for the Truth. It is he who quenches the thirst of the vehemently thirsty heart, it is he who brings the Uncreated Word that is not touched by what touches it, nor phrased by the tongue, nor made. His Reality is united with Allah without separation, as Uniqueness in Uniqueness, without shadow, and it surpasses the conceivable. It is he who announces the End, and the Ends, and the Ends of the End.

He lifted the cloud, and pointed to the Sacred House. He is the Limitation (Boundary), and he is a heroic warrior. It is he who received the order to break the idols, and it is he who was sent to mankind for the extermination of them.

Above him a cloud flashed bolts of lightning, and below him a bolt of lightning flashed, shone, caused rain, and fructified. All knowledge is but a drop from his Ocean, and all wisdom is but a handful from his Stream, and all times are but an hour from his Life.

Allah is with him, and with him is Reality. He is the First in Union and the Last to be commissioned as a prophet, the Inward by Reality, and the Outward by Gnosis.

No scholar ever attained his Knowledge, nor did any philosopher become cognizant of his Understanding. None, of the ancient, of the present, and of the future, can approach his Reality, either from within or from without, for he (alone) is he.

Allah did not surrender (His Reality) to His creation, because he (alone) is he, and his being there is He, and He (Alone) is He.

Nothing comes out of the M of MHMD, and none enters into his H, and his H is the same as his second M, and his D is as his first M. His D is his Universal Perpetuity, his M is his Singular Rank, his H is his Spiritual State (Inner Reality), as is his second M.

Allah made his Word manifest, and amplified his Mark, and made his Proof known. He sent down the Furqan to him, He made his Tongue adequate, and He made his Heart shine. He made his contemporaries incapable (of imitating the Qur'an). He established his Clarification and exalted his Glory.

With him, and him alone, Allah is pleased. He is the Most Certain of the Certain in the Plane of Glory, the Most Distinguished at the Peak of the Ascent, the Most Present at its Perimeter. He is the Truth, and he is the Witnessing Truth, and he is the Witnessed Truth.

He is the Most Solitary of the Solitary in the Divine Presence. He is the Singular Reality by the Singular Essence, and he is the Sign of Oneness, and he is the Sign for both (Absolute) Oneness and (Relative, Graded) Multiplicity. He is the Locus of Gathering and the Encompassment of Dispersion. His Certainty in Being, untouched by the whirling confluence of existences and non-existences encompassed by him, is his Light, which is of His Mercy. Light upon Light.

Where Beauty is sealed from within the Within, he is the Seal and the Secret. He is the Manifest Sea and the Hidden Pearl. And so, for his sake, Allah is indeed Allah.

If you flee from his domains, what route will you take without a guide, oh ailing one? The maxims of the philosophers are like a slipping heap of sand before his Wisdom.


{ }

On Ibn 'Arabi and the Genuine Muhammadan Reality

On Ibn 'Arabi and the Genuine Muhammadan Reality


The women at Zulaikha's court cut their fingers when beholding Yusuf,
So shall you tear your only heart into pieces in awe of Muhammad,
In whom Beauty is sealed from within the Within.


Salam Allah,

Here's a quick, humble note on statements often falsely attributed to Syaikh al-Akbar Ibn al-'Arabi (q.s.). May Allah guide us with Pure Prophetic Light (al-'Aql al-Qudsiyyah al-Muhammadiyyah), that of the Seal of Prophets and Chieftain of Existence (s.a.w.s.), and deliver us from error, be it of philosophical or primitive nature, by means of His Clear Standards.

It is commonly known to the genuine, discerning Muslim scholars, specializing in 'Irfan (Ma'rifah) and truly cognizant of the in-depth nature of Islamic Sufism, that there have been lies attributed to the Great Syaikh, in the course of reproducing his works. These lies were originally inserted into the original works of Ibn 'Arabi by Bathini Zindiqs, from among the Isma'ilis, no doubt with the support of foreign (mason) agencies, after their systematic study of Ibn 'Arabi's doctrines, in their attempt to destroy the sinews of Islam from within (by creating division and slander) so that they might replace Allah's Verses and the Prophet's Words (Traditions) with their own neo-Platonic philosophical doctrines, on the ruins of Islam and in their ignorance of the true nature of Ultimate Prophethood.

These villainous mystics were called 'ghalis' by both Twelver (genuine) Shi'ites and Sunnis. They, in their blindness of the unique, self-complete, all-encompassing perfection of Islam, rejected the Noble Syari'ah. Indeed, they laughed at the whole religion of Islam itself, while ascribing divinity and absolute authority to their own adepts (loosely called 'imams'). They were pseudo-Shi'ites, with ultra-strong military tendency (associated with the Assassins), subscribing to the shallowest kind of theosophical extremism; and yes, they still exist today, especially in the Eastern Part of the Islamic World (such as Northern India and Pakistan), often misleading others in the name of Islamic Sufism and Illuminationist Philosophy (al-Hikmah al-Isyraq).

The great falsification of many of Ibn 'Arabi's doctrines took place immediately after the destruction of the Abbasid Caliphate by the razing Mongol forces. During the vacuum and impotence of both centralized, protective, secular power and authoritative religious scientists ('ulema, including genuine Sufi Syaikhs), many of these 'ghalis' aligned themselves with the Timurid Rulers and disguised themselves as 'sufis' and 'dervishes' in order to 'rebuild' Sufism (the culture of dervishes, later called 'haydaris' (the libertines), whom the great Mulla Shadra criticized openly), stamping it with their own mystical brand of heresy.

I'll just mention one of the contemptible fabrications they have attributed to Ibn 'Arabi (which, unfortunately, so often appears in modern prints of his books):

"...From one point of view, the Seal of Sainthood (who comes after Muhammad, in a cycle beginning with him) is inferior to Muhammad, for he is subject to the Syari'ah of the Seal of Prophethood; yet, from another point of view, he is indeed superior (to Muhammad) for the incidental sphere of activities of Muhammad was limited and its perfection depends on the activities of the Seal of Sainthood in the due course."

This is an absolute lie and greatly contradicts Ibn 'Arabi's own exposition of al-Haqiqah al-Muhammadiyyah (the Reality of Muhammad) as the Primacy, Completeness, and Sine Qua Non of Existence, without otherness (contingent multiplicity or 'shadow'), on all levels, Essential (Absolute, Eternal) and Expansive (Creational, Temporal), due to the Prophet Muhammad (s.a.w.s.) being the First Self-Complete, Self-Inclusive, All-Encompassing Manifestation (Tajalli) of Allah's Essence (Dzat Allah) unto Allah Himself, which Allah subsequently displays, by means of creation, in the universes, which act as 'mirrors' for His Absolute Image (Muhammad), along with all the intelligible Names and Attributes emanating from him (s.a.w.s.). Just as Allah is Ahad, Muhammad is Ahmad, in perfect, unbroken, one-to-one correspondence, representing the Singular Station of the Universal, Absolute Seal. In his (Ibn 'Arabi's) own words, which have also been elaborated upon by his greatest genuine expositor, Sayyid 'Abd al-Karim al-Jilli al-Qadiri,

"His (Muhammad's) elemental sign is 'Mim', signifying al-Ahadiyyah al-Jam' (Total, Singular Self-Inclusiveness/Self- Uniqueness), nothing comes out of his Reality and nothing enters it; he gathers and manifests All in All, for he is Allah's Most Perfect Manifestation and Mirror. The Names and Attributes of Allah, as well as the different ranks of (incidental) prophets, emanate only from the Nature of his Sealness."

Also,

"He (Muhammad) is the Leader of all existences. Their atoms are permeated and sealed only with the Elementary Nature of his Primordial Perfection. None can approach his Primacy, either from within or from without, for his Reality is the Only Sign of Allah's Oneness, both for Allah, by His Own Essence and in His Own Essence, and for Creation, by their multiplicity-bearing creationality and in themselves."

This Muhammadan Perfection is indeed beyond temporality (spatial process), expansiveness, particularity, and directionality as the Prophet (s.a.w.s.) himself has said, "My Station is neither in the East (of something) nor in the West (of something)," and, "With me are All Names." Also, "We are the First, We are the Middle (Continuity), and We are the Last."

Indeed, Syaikh Ibn 'Arabi has repeatedly stated that the Prophet (s.a.w.s.) himself, and only he (s.a.w.s.), is both the Absolute Prophet (an-Nabi al-Muthlaq) and the Absolute Saint (al-Wali al-Muthlaq), the Archetypal Perfect Man (al-Insan al-Kamil) for whose sake the worlds came to be by the sublime act of creation and manifestation, which is a most sanctified recognition in the circle of genuine, intellectual Sufis who truly understand Ibn 'Arabi's theosophical system as it should be understood. He is the Absolute Image ((Ha) Mim) of Allah, and the Total Mirror (Dal) displaying that Image as well, i.e., the Reality of the Cosmos itself in its fundamental atomic and expansive exterior forms. For this reason, as we have presented elsewhere, the Prophet (s.a.w.s.) is as-Sayyid al-Wujud (Ya Sin) with respect to the totality of existences, as-Sabab al-Maujud in his capacity as the Isthmus (Barzakh) connecting the Hidden Essence and Manifest Causality (Creationality, Contingency of Multiplicity), and al-Huwiyyah al-'Alam at the heart of his splendid rank as the Universal Soul.

This way, Allah has essentially performed creation by the Order 'Kun', which is the Sign of Muhammadan Perfection, where the letter 'Kaf' stands for al-Kaf (Bahr) al-Qudrat (the Ocean of Power of the Muhammadan Reality) and where the letter 'Nun' stands for Nur Muhammad (the Muhammadan Light). Furthermore, the statement 'Kun faya kun' refers to the manifestation of Adam as a first-rank Image of Oneness (Singularity) of the Muhammadan Reality, so that he (Adam) may know Allah through his own Reality (within himself), thereby becoming the Locus of Tauhid (Existential-Essential Unity) itself. Adam's archetypal signature, Alif Dal Mim, reflects the fact that he, by his being fashioned of Muhammadan Reality, is the archetypal and manifest Entirety of the Universe itself, the Mirror-Expanse of Being (Dal) where Allah (Alif) beholds His Absolute Image, Muhammad (Mim), and vice versa.

By this genuine recognition, as strongly emphasized by traditional Poles (Aqthab) such as Hadhrat 'Abd al-Qadir al-Jailani (q.s.), Hadhrat Ahmad ar-Rifa'i, Hadhrat Abu-l Hassan asy-Syadzili, Hadhrat 'Umar as-Suhrawardi, Hadhrat Bayazid al-Busthami, Hadhrat Baha' ad-Din an-Naqsybandi, and Hadhrat Muhammad 'Abd al-Karim as-Saman al-Khalwati (as well as Imam al-Ghazali himself), it is absolutely false, in general, to raise the rank of Saints above that of Prophets: Sainthood remains general while Prophethood is a special, convergent (all-encompassing) intellectual rank within the vastness of that generality. Muhammadan Prophethood (Absolute Prophethood) is the Highest Noetic (Intellectual) Capacity/Presence, often likened to the Highest Established Mountain (Thur) in Witnessing (Musyahadah), representing Prophetic Intellectual Uniqueness with respect to Witnessing Allah's Essence, while Muhammadan Sainthood (Absolute Sainthood) is the Sea (Expanse) of Intimacy without a shore, signifying the Generality of Friendship-Intimacy with al-Haqq Ta'ala.

All the great historical Prophets (al-Hadhrah al-Anbiyya) have received their ranks directly from the Highest, All-Encompassing Muhammadan Presence (al-Hadhrah al-Ahmadiyyah al-Muhammadiyyah) without an intermediary, which is their actual uniqueness and superiority (over general Saints), while only a special kind of Saint (in whose person the Great Muhammadan Sealness (Khatmiyyah) appears) can reach their general rank, receiving the overflows (fuyudh) of Nur Muhammad (Muhammadan Reality-Light) directly from the Prophet (s.a.w.s.) without an intermediary.

In general, Saints are subject to a long, directive hierarchy of mediation (through a chain of Saints), instead of receiving Direct Endowment of the Muhammadan Reality. The most unique Saint is known as the Seal of Muhammadan Sainthood of the age. So long as the Appearance of Sealness takes place in such a person, Ibn 'Arabi himself once rightly claimed that he was indeed one; yet he realized that the Fullest Appearance was not for him; ultimately, it is the sole right of al-Qa'im al-Mahdi.

Also, there are two kinds of Muhammadan Sainthood with respect to expansiveness: Special-Legislative and General. The Seal of Special-Legislative Sainthood (al-Walayah al-Muhammadiyyah al-Khasha) is Imam al-Mahdi (a.s.), while the Seal of General Sainthood (al-Walayah al-Muhammadiyyah al-'Ammah) is the Prophet 'Isa (a.s.) who shall indeed descend again as a Muhammadan Saint, representing both the Syari'ah and the Haqiqah of the Prophet Muhammad (s.a.w.s.), lending his full support unto Imam al-Mahdi.

The story is much longer when it comes to the full elaboration of the types of Prophethood and Sainthood encompassed by the Muhammadan Reality; yet may this be enough for now to end all controversies regarding Syaikh al-Akbar.

It must also be noted though that, not withstanding the great intellectual capacity of Ibn 'Arabi, he was not 'ma'shum' (without fault) in his numerous secondary expositions (about the branches of his primary doctrine, al-Wahdah al-Wujud); at one point, he was simply too immersed in the expansive patterns, rather than the absolute depth, of the multiplicity of the reality of Sainthood, and once he did make an erroneous, unnecessary deduction concerning the superiority of Sainthood over Messengership (Risalah) in the Person of the Prophet (s.a.w.s.), who is the Ultimate Prophet, Messenger, and Saint at once. The truth is, only the Absolute Prophet, who is also the Absolute Saint at once, can bear the Manifest Rank of Final, Authoritative Messengership (which, from the point of view of the Syari'ah, is the locus of descent of the Qur'an), irrespective of the Risalah being described as an outward or inward task (in fact, it concerns both outward laws and inner mysteries). Comparing the apparent ranks here inherent in the Singular Person of the Prophet (s.a.w.s.) appears to be misleading; it is like a superfluous oxymoronic statement, "The (Ideal) Ruler is inferior to the Best of Men." Rather, it is intuitively clear that (Ideal) Kingship is naturally reserved for the Best of Men alone.

Sometimes, it just takes a higher, or at least an equal, intellect (as long as it is also supported by a most unique, singular emanation/concentration of the Divine Essence) than that of Ibn 'Arabi to be able to genuinely assess him, apart from simply being mesmerized by his genius. For, although he was a great genius, almost beyond comparison for many, many centuries, we, Muslims, should expect a greater genius ('Arif) to supersede him, explaining the science of Haqiqah (Reality) perhaps with fresh emphasis and from hidden angles. Soon, insya Allah.

I shall close this note by quoting Ibn 'Arabi's words regarding Sufism and himself:

"The Most Perfect Saint is he who sees no other station in front of him, other than the Station of the Prophet (s.a.w.s.). In his capacity (as Watad, 'Pillar'), he does not even see the station of the Pole (Quthb)."

"My system of knowledge is entirely based on Kasyf (Unveiling), not as many (philosophers and jurists) imagine, for there is no rational direction in which this Station can be approached, nor can it be achieved merely by means of striving towards excellency. Rather, this is the reward of my fully following the Sunnah of the Prophet and a great bounty from Allah Himself; in fact, I have received the entirety of gnosis, including the Pillars and Explanations, directly from the Prophet (s.a.w.s.) himself, both in wakefulness and in sleep, as an 'Arif has said, 'By Allah, if the Messenger of Allah was veiled from me even for just a second, I would not consider myself as being among you (Muslims).'"


Mahabbah,

Dani

Mawlid al-Burdah

Dear beloveds of Allaah,

My dear brothers and sisters whom I love for Allaah's sake, because He is He ('Huwa Huwa'), the Most Beautiful Sweetheart without otherness, the One and the Only,

On the occasion of the birthday of Allaah's Most Beloved and our Most Beloved Master, Hadhrat Muhammad, Allaah's everlasting peace and blessings be upon him, his pure family, and his noble companions, we may remind ourselves of the exceedingly beautiful Qashiidah al-Burdah.

As you may already know, Mawlid al-Burdah was compiled by the great Sufi of the Syadzili Order, Hadhrat Syaraf ad-Diin Abuu 'Abdillaah Muhammad ibn Sa'iid ibn Hammaad asy-Syadzili, radhi Allaahu Ta'aalaa anh. This beloved Wali of Allaah, whose resting place is located in Iskandariyyah, Egypt, is commonly known as al-Imaam Abuu 'Abdillaah al-Buushiiri.

The word 'Burdah' especially refers to the Black Mantle of the Holy Prophet Muhammad (s), which in the Thariiqah represents the highest state of Spiritual Inheritorship, Khilaafah ar-Ruuhaaniyyah. This is given to the Wali Quthb of the age upon reaching the Highest, Most Hidden Station of the Mi'raaj (al-Maqaam al-Akhfaa), which encompasses the Furthest Tree, the Muhammadan Tree of the Knowledge of Allaah's Essence (Sidr al-Haqiiqah al-Muhammadiyyah). May Allaah unveil the Quthb, the Perfect Wali and Mu'allim, of this age for us in our own life time.

The story behind the compilation of this Qashiidah of surpassing emotional beauty is commonly known. Once, at a stage of his life, Hadhrat Abuu 'Abdillaah al-Buushiiri (r) suffered from nearly total paralysis of his body. Death seemed inevitable. He simply could not rise from bed for a long time. Then he decided to compile the Qashiidah for the Holy Prophet (s), out of Sheer, Unparalleled Love, and with the hope of gaining the Prophet's intercession (syafaa'at). Upon the completion of his compilation, in his sleep, he saw the Beloved Prophet (s), who smiled at him. The Holy Prophet (s) wiped and cleansed the face of Hadhrat al-Buushiiri (r) with his own holy hand, the blessed hand of Mercy, with Light (Nuur). Upon this, the Holy Prophet (s) took his Black Mantle off himself and placed it upon Hadhrat al-Buushiiri (r). Once he woke up, he found that his paralysis had been totally healed.

Know that the Islamic Thariiqah is nothing else but the observance of the Sunnah of the Prophet (s), not just by performing it, but also by witnessing the Prophet himself (his Reality), making him present in one's ruuh, which is equivalent to Utmost Love, Respect, and Knowledge of the Holy Prophet of Allaah (s).

The perfection of the Thariiqah is Shalaat itself, which is the Witnessing of al-Wujuud adz-Dzaatiyyah (Allaah Ta'aalaa), known as al-Musyaahadah al-Hudhuuriyyah. As Divine Command ('Amr al-Qadr), Shalaat is the Total Manifestation of 'Aalam Laahuut (al-Martabah al-Ghayb al-Muthlaq) in 'Aalam Syahaadah. Of all the constitutive elements of the Noble Syarii'ah, we know that only Shalaat was revealed directly to the Holy Prophet (s) in Allaah's Presence, in the State of Origin of Origins, without an intermediary whatsoever, without the presence of Hadhrat Jibra'il (a), that is, at the Highest Point during his blessed Mi'raaj, where none prevails but Allaah, al-Haqq 'Azza wa Jalla, His Essence, His Oneness.

Shalaat, with its totality of configurations (Dzikr and Harakaat), is the Whole Universe unified in itself, al-Kaun al-Jaami'. As such, of all the creations of Allaah, only the Muhammadan Man can perform it, thereby truly worshiping Allaah. This is the 'Amr which Allaah has offered, in a challenging way, to the mountains, seas, planets, stars, heavens, etc., only for them to refuse it out of humble incapacity. Therefore, know and uphold this Honor, which is a gift from the Prophet's Mi'raaj!

In Shalaat, Qiyaam represents Allaah's Essential He-ness (Primacy) and Oneness, al-Huwiyyah al-Ahadiyyah ash-Shamadiyyah. Rukuu' encompasses the 'Arsy (al-Walaayah), the Distance of Two-Bows' Length (Qaaba Qawasayn) and whatever secrets it contains. Following this, Sujuud is referred to in the Qur'aan as the Station of 'Closer Still' (aw 'Adna), which is al-'Ayn al-Ghayb al-Ahadiyyah, the Station of Absolute Prophethood (Nubuwwah al-Muthlaq) and Unrestricted Original Manifestation (Tajalli al-Muthlaq al-Muhammadiyya), where the Mushalli is said to 'disappear from creationality', witnessed and absorbed only by Allaah to exist in His Essential Oneness. This is the very Station of our Most Beloved Prophet, Sayyidinaa Muhammad, who alone is 'Abd Allaah (the Locus-Gatherer of States and the Being of Reality). In it is the Secret of Complete Annihilation (Fanaa'), Annihilation from Annihilation (Fanaa' 'an al-Fanaa'), and Subsistence (Pure Existence, Baqaa' bi Qiyaam al-Ahadiyyah al-Hudhuuriyyah) in Allaah's Essence. Additionally, afterwards, Tasyahhud represents the State of Allaah's Representative in 'Aalam Syahaadah (Khaliifah, or al-Martabah al-'Adamiyyah al-Malakiyyah), who has completed the Mi'raaj and received the grace and secrets of the Names and Attributes of Allaah by means of witnessing the Muhammadan Reality in the Divine Solitary Presence (al-Hadhrah al-Ahadiyyah), which is endowed upon him by means of 'Overflowing' (Faydha).

Shalaat represents the Maqaam of Sayyidinaa Muhammad, the Seal and Master of Prophets, which is said to be 'neither of the East nor of the West', neither merely outward (zhaahir) nor merely inward (baathin), for such still represents creational division, but rather at the Unifying, Self-Inclusive Origin. Hence, Shalaat encompasses Syarii'ah, Thariiqah, Haqiiqah, and Ma'rifah at once, in the most perfect sense. It is the Tree of Absolute Certainty, Syajarah al-Yaqiin, from which springs forth the Abundance of Reality, al-Kautsar. Its foundation and pillars are Divine Knowledge, 'Ilm al-Yaqiin. Its heart is the everlasting Fruit of Musyaahadah, which is Haqq al-Yaqiin. Islaam, the greatest of religions, in fact, THE ONLY RELIGION, stands entirely on the Pillar of Shalaat. Islaam excels all other religions precisely because of its own Reality, because of the completeness of Shalaat and the perfection of the Way towards knowing Allaah, al-Ahad, as He should be known.

Always remember, beloveds of Allaah, that Tashawwuf, described in a single word, is none other than Shalaat. Other definitions, at this essential stage, are not acceptable. While the Primacy of Allaah's Existence in 'Aalam Syahaadah can be known by means of logic and reflection, only a perfect 'Aarif, Wali, Zaahid, and Mushalli may know Allaah as Allaah, that is, Allaah as He should really be known in Himself, in His own Essence, in His own Oneness (for whom the verbal Syahaadah simply becomes 'Huwa Huwa'). For this reason, Syaikh al-Akbar Ibn al-'Arabi (r) has said, "For Ahl al-Haqiiqah, the only Tangible Reality in the Universe is Allaah, while the rest (multiplicity, al-katsrah) is merely sensible. For ordinary people, it is the contrary." That is, once the Saalik has arrived at the Divine Presence (a state referred to as al-Wushuul), he is able to see Allaah in Allaah, whether or not the creational Universe, in its entirety, exists. This is because the Perfect Man (al-Insaan al-Kaamil), who himself is the Unifying Great Name (al-Ism al-A'zham al-Jam'iyyah), is Allaah's Essential Image (Shuurah adz-Dzaatiyyah), while the entire Universe is but a mirror in its restricted appearance, displaying that Image as well as Allaah's Names and Attributes.

Those who deviate from the notion that Shalaat is Primary, Waajib (Fardh 'Ayn), while saying, "We are the people of Haqiiqah, no longer are we bounded by anything; what is the use of Shalaat (Syarii'ah), which is only for lay people?" are known as Sufi-claimers and zindiiqs. They are idiots who merely pretend to be capable of philosophizing. They are slaves of their own nafsi imaginations and wanderings. Without Allaah's Mercy, they shall be blind eternally, though they may appear to enjoy it, mistaking Imagination (Khayaal) for Divine Knowledge (Ma'rifah al-Ilaahiyyah), 'Aalam Mitsaal for 'Aalam Laahuut, and Shadow (Zhill), especially of the Isthmus (Barzakh) of the Absolute Unseen itself, for the Real (al-Haqq). May Allaah protect us all from them, from their teachings.

Let us honor the Most Beloved Prophet (s) on his birthday by perfecting our Shalaat. This is mostly a reminder for myself, a sinner who is ashamed of how far he is left behind the Caravan of Love and Knowledge of Ahl Allaah. Don't be like me in my laziness, but hasten towards Allaah, towards His Infinite Mercy and Beautitude, through the Available Means.


Bismillaahi-r-Rahmaani-r-Rahiim

Allaahumma shalli wa sallim wa baarik daa'iman abadaa
'Alaa Habiibika Khayri-l Khalqi kullihimi

Yaa Rabbi bi-l Mushthafaa balligh maqaashidanaa
Wa-ghfir lanaa maa madhaa yaa waasi'a-l karami

Wa-ghfir Ilaahi likulli muslimiina bimaa
Yatluuhu fii-l Masjidi-l Haraami wa fii-l Masjidi-l 'Aqshaa

Bijaahi man baytuhu fii thaybatin harami
Wa ismuhu qasamun min a'zhami-l qasami

Yaa Allaahu, Hayy Allaahu
Haqq Allaahu, Huu Allaahu
Yaa Huwa man laa Huwa illaa Huwa

Yaa Rabbi wa'dzan lisuhbi shalaatin minka daa'imatin
'Alaa-n-Nabiyyi bimunhallin wa munsajimi

Maa rannahat 'adzabaati-l baani riihu shabaa
Wa athraba-l 'iisa haadi-l 'iisi binnaghami

Fa innahuu syamsyu fadhlin hum kawaakibuhaa
Yuzh-hirna anwaarahaa li-n-naasi fizhzhulami

Fahuwalladzii tamma ma'naahu wa shuuratuhu
Tsummashthafaahu habiiban baari'an-nasami

Munazzahun 'an syariikin fii mahaasinihi
Fajawharu-l husni fiihii ghayru munqasimi

Huwa-l Habiibulladzii turjaa syafaa'atuhu
Likulli hawlin mina-l ahwaali muqtahimi

Faaqan nabiyyiina fii khalqin wafii khuluqin
Wa lam yudaanuuhu fii 'ilmin wa laa karami

Wa kulluhum min rasuulillaahi multamisun
Gharfan mina-l bahri aw rasyfan mina-d-diyaami

Allaahumma shalli 'alaa Nuuri Sayyidinaa Muhammadin
Nuuri Wajhika-l Mu'abbadi-l Jalaali wa-l Jamaali

Nuurun 'alaa Nuuri

Allaahumma shalli 'alaa Haqiiqati Sayyidinaa Muhammadin
Nuuri-l 'Arsyi-r-Rahmaaniyyati
Wa Sirri-l Ghaybi-r-Rahiimiyyati
Wa Thuuri-t-Tajalliyyati-dz-Dzaatiyyati

Allaahumma shalli 'alaa Ruuhi Sayyidinaa Muhammadin
'Ayni-l Ghaybi-l Ahadiyyati-l Jam'iyyati

Allaahumma shalli ‘alaa Sayyidinaa Muhammadin
Dzi-l Maqaami-l A'laa wa Majmaa'i-n-Nuurayni

Allaahumma shalli ‘alaa Sayyidinaa Muhammadin
‘Abdika wa Rasuulika-n-Nabiyyi-l Ummiyyi
Fii-l arwaahi wa ‘alaa jasadihii
Fii-l ajsaadi wa ‘alaa qabrihii
Wa fii-l qubuuri

Allaahumma shalli ‘alaa Sayyidinaa Muhammadin Nuuri-l Hudaa wa-l Qaa'idi ilaa-l khayri
Wa-d-daa’ii ilaa-r-rusydi Nabiyyi-r-Rahmati wa Imaami-l Anbiyyaa'i wa-l Muttaqiina
Wa Rasuuli Rabbi-l ‘Aalamiina laa nabiyya ba’dahu

Kamaa ballagha risaalataka wa nashaha li-‘ibaadika
Wa talaa aayaatika wa aqaama huduudaka
Wa wafaa bi ’ahdika wa anfadza hukmaka

Wa amara bithaa‘atika wa nahaa-‘am-ma’shiyatika
Wa liyyakalladzii tuhibbu-an-tuwalliyahu ra’aadaa ‘aduwwakalladzii tuhibbu-an-tu’aadiyahu

Wa shall-Allaahu ‘alaa Sayyidinaa wa Mawlaanaa Muhammadin
Habiibi-l Mahbuubi-l A'zhami

Wa 'alaa Aali wa Shahbihi tsummattabi-'iina fahum
Ahlu-t-tuqaa wa-n nuqaa' wa-l hilmi wa-l karami

La-'alla rahmata Rabbi hiina yaqsimuhaa
Ta'tii 'alas hasabi-l 'ishyaani fii-l qisami

Allahumma inni as'aluka nawwar zhaahirii bi Thaa'atika
Wa baathinii bi Syauqika wa Mahabbatika
Wa qalbii bi Nuuri Musyaahadatika
Wa ruuhii bi Hadhrati Dzaatika

Bi haqqi Nuuri Sayyidinaa Muhammadin
Nuuri kulli Nuuri

Aamin yaa Rabba-l 'Aalamiin
Yaa Arhama-r-Raahimiin
Yaa Rabba-l 'Arsyi-l 'Azhiim


'Isyq Allaah,

Dani