|
After explaining in the previous articles that the Sunnah of
RasulAllah is “SunnatAllah” [the system of Allah
that operates in the universe], let us now discuss some of the sign
of the truths related to human being within the nature of “SunnatAllah”.
First, a few words about “Bismillah”...
The understanding of “B-ismi-Allah
er-Rahman er-Raheem”
[meaning, in the name of Allah, the Rahman, the Raheem]
is the greatest gift of
Rasul of Allah for a person who, after comprehending the
word of oneness (kalimatt-it tawhid), can realize
that it will bring heaven to us to put that understanding into
practice in life.
The highest level of heaven would be granted to the one who can
comprehend the meaning of this, as allowed by his share according to
his constitutional characteristics (fitrat)! It is because of
his natural ability and capacity to comprehend and experience the
meaning of these words, that man has been regarded as the ‘most
honorable creature’. This is an honor only given to the
mukarrabun (sufi masters who have reached the spiritual level of
closeness) from among the people who were born as blessed person (saed).
“Bismillah”
is not a word to repeat, but it is a verbal expression of an
experience that is to be lived out! To be able to express the
word of oneness as you really mean it, is possible only for the
ones who live in this state. Those are the masters of the true faith
called “Muhaqquqeen”, who know the truth with certainty (iqaan)
and without doubt. Unfortunately, we usually just repeat these words
imitatively based on belief and then expect heaven from our Lord to
be given!
Let us come to another important topic which is about the issue of
Intercession (shafaat)…
Who are the ones whom the Rasul of Allah will intercede or is
interceding? If there has not been any intercession reached in this
world, will it help it afterwards? Or, how much and how far can we
help one another?
Under what conditions is it possible to have the benefits of the
intercession?
Let us remember the following sentence from the Ayatul Kursi
(the Verse of the Throne, verse 255 of the second chapter (Surat
al-Baqarah) of the Holy Koran) about this topic now, because it
is where the answer of such questions as “how the controlling
authority (tasarruf) of Allah is manifested?” or “how much
outside effects or the intercession (shafaah) can effect this
controlling authority?” is.
[...men thallathiy yeshfe'u indehu illa bi-izni-hi],
meaning;
“Who is he that intercedes with Hu without “bi-izni-hi”?
You may ask why I translated the first part but left the word “bi-izni-hi”
as its original in Arabic!
Well, because that is the word carrying the mysterious point of the
topic!
illa
“B-izni-H”... [translated as, “save by His leave”.]
As
I have already mentioned it in my explanations about
Bismillah,
if we want to read the Holy Koran with a view to comprehend its
mysteries, first of all, we must use the key of “B”. Unless this
mystery is grasped, we may always assume that it mentions a God
above in the sky, or afar off from us or beyond ourselves.
Unfortunately, almost in all of the available Koran translations,
the meaning of the letter “B” has been ignored and it has even been
excluded in the updated Koran interpretations despite its presence
in their originals, and thus, such a highly significant meaning has
completely been disregarded.
However;
Here, “B-izni-H” (by HU's allowing) is the sign to denote
the specific composition of the Names (asma) which is the
truth of every human being.
In
this case, the meaning of the verse is as follows:
“If
your Rabb, that is the composition of the Names of Allah
within yourself, does not allow something to take place, who then
could help you to achieve it?”
Actually, we can see how these facts are underlined in the following
verses:
“On
that day no intercession shall avail except of him who is permitted
by the Rahman and whose word is totally accepted.”
(20:109)
[Yawma-ithin la
tanfaa ush shafaatu illa man athina lahu ar rahmanu wa radiya lahu
qawla.]
“Seek
help from the divine truth (uluhiyya) within your essence!”
(7:128)
[...istaeenoo
bi-llahi...]
“O
you who believe! Believe in Allah in respect with the meaning
the letter “B” implies.” (4: 136)
[Ya
ayyuha allatheena amanoo aminoo bi-llahi...]
“Of
the people some say: we believe in Allah (by the mystery as the
letter “B” denotes) and in the Hereafter (still by the mystery of
the letter “B”), and yet they are not believers within the mystery
of “B”.
(2: 8)
[Wamina
annasi man yaqoolu amanna bi-llahi wabi-lyawmi al-akhiri wama hum bi-mu’mineen.]
“Believe
in Allah by the mystery of “B”, and the Rasul of Allah who is
unlettered (ummi) Nabi!” (7: 158)
[…faaminoo
bi-llahi warasoolihi annabiyyi al-ommiyyi...]
“As
for those who believe in Allah within the mystery of “B”, and hold
fast unto HU within the mystery of “B”, Allah will let them enter
into Hu’s rahmat and grace, and will guide them unto Hu by
“straight path on the right direction (sirat-i mustaqeem).”
(4: 175)
[Faamma
allatheena amanoo bi-llahi waitasamoo bi-hi fasayudkhiluhum fee
rahmatin minhu wafadlin wayahdeehim ilayhi siratan mustaqeema.]
“Had
your Rabb willed, all who are in the earth would have believed
together. Will you then compel mankind till they become believers?
It is not for a soul to believe except by the permission of Allah (bi-izni-hi)...”
(10:
99-100)
[Walaw
shaa rabbuka laamana man fee al-ardi kulluhum jameean afaanta
tukrihu annasa hatta yakoonoo mu’mineen. Wama kana linafsin
an tu’mina illa bi-ithni Allahi...]
It
is because of this reason that:
“The
duty of Rasul is only to communicate...”
(5:
99)
[Ma
alarrasooli illa albalaghu...]
“There
is no compulsion in religion (deen).” (2: 256)
[La
ikraha fee addeeni...]
That is why, intercession (shafaah), meaning help, can only
be possible only if that person's inborn characteristics (fitrat)
allows that to come about. Even the attribute of the Originator (fatir),
the founder of constitutional characteristics (fitrat),
originates from the person's spiritual station of the Names (martaba
asma) within himself which shapes the dimensional realm of his
rububiyah, which is his Rabb.
“Then
turn your face (consciousness) to the religion (the universal
system) as haneef (who does not worship a diety). Such is the
nature (fitrah) made by Allah in which HU has made mankind;
there is no altering for the system that Allah created [for a
certain purpose and with design]; that is the true deen, but
most people know not.” (30: 30)
[Faaqim
wajhaka liddeeni haneefan fitrata Allahi allatee fatara annasa
alayha la tabdeela likhalqi Allahi thalika addeenu alqayyimu
walakinna akthara annasi la yalamoon.]
The holographic reality discovered in our days and what the
statement that “a particle is the reflection of the whole”
indicates overlaps at this point.
From the Rahmaniyyah found within the
aspect of angle which appears to originate
from a single “point”,
and from the Raheem which emerges as the potentiality within
that manifestation of Rahmaniyyah, results the spiritual
realm of all Names (asma) through the universal
productiveness named as “arsh” (the highest heaven –not in a
material context); and thus, the Kursi (throne) comes into
being as the station of realization and domination of “rububiyah”
(lordship, the rabb).
In
the meantime, since “the whole” reflects exactly as itself within
the particle, so, in the particles, in other words in the entities,
the commands of the rabb, or we may say the outcome of
specific composition of the Names, descends (reveals) in an orderly
manner through the person’s heavens (samawat) to the body.
This is the fact for each entity, and the holographic reality
explains this system.
I
believe that the truth Rasul of Allah summed up by the sentence that
“the particle is the mirror of the whole” explains this.
Tiniest bits, or particles (zarra) and their entirety (kull)
can be mentioned from the perspective of particles, but in fact they
are all a single soul present within the divine knowledge (ilm).
Following verses signifies this;
“It
is HU who created you from a single soul (nafsin wahidatin).”
(7: 189)
“All
of them come to HU on the Day of Resurrection (qiyamah)
as individuals.” (19: 95)
In
other words, in the divine knowledge (ilm), there are no
“particles”, there is only “one whole reality”. This may not be easy
to comprehend for everyone.
The universe is like one organism with all its dimensional levels;
or with its multiverse within universes! It is also called the
“Supreme Spirit” (ruhul azaam).
Well, but are we able to comprehend the creation of “human”,
its features and functions in this magnificent reality?
In
our next writing we will talk about this topic inshallah
(Allah willing), as much as our pen allows.
AHMED HULUSI
July
15,
2005
|
