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Introduction
The
beginning of creation [ibtida' al-khalq]
You
should know—may Allah enable you to achieve what is dear and
pleasing to Him!-that Allah (Exalted is He) first created the spirit
of Muhammad (Allah blesshim and give him peace) from the light of His
Beauty.
As Allah (Almighty and Glorious is He) has told
us: I created the spirit of Muhammad (Allah bless him and
give him peace) from the light of My countenance.
As the
Prophet (Allah bless him and give him peace) has said: The
first thing that Allah created was my spirit [ruh]. The first thing
that Allah created was my light [nur]. The first thing that Allah
created was the pen [qalam]. The first thing that Allah created was
the intellect ['aql].
This means that they are all one
thing, that being the Muhammadan Reality [al-Haqiqat
al-Muhammadiyya], but it is called a "light [nur]" because
it is pure and unclouded by the darknesses of Majesty. As Allah
(Blessed and Exalted is He) has said: There has now come
to you from Allah
qad ja'a-kum mina 'llahi
a Light, and a
clear Book.
Nurun wa Kitabun mubin. (5:15)
It is also
called an "intellect ['aql]," because it comprehends
universal truths [kulliyyat]. It is also called a "pen [qalam],"
because it is an instrument for the transmission of knowledge, just
as the pen is an instrument in the realm of letters [of the
alphabet].
The Muhammadan spirit is thus the quintessence
of all entities, the first of all beings and the origin of them
all.
As he has said (blessing and peace be upon him): I
am from Allah and the believers are from me.
Allah created
all the spirits from him in the realm of Divinity [Lahut], and in the
finest real formation. "Muhammad" is the name of all human
beings in that realm, and he is the original home.
Then,
when four thousand years had passed, Allah created the Heavenly
Throne ['Arsh] from the light of the eye of Muhammad (Allah bless him
and give him peace), and from the Heavenly Throne He created the rest
of existing entities. Then He reduced the spirits to the lowest level
of existence, meaning the physical bodies. As Allah (Exalted is He)
has said: Then We reduced him [the human being]
thumma
radadna-hu
to the lowest of the low.
asfala safilin.
(95:5)
In other words, the first descent was from the
realm of Divinity [Lahut] to the realm of Omnipotence [Jabarut].
Between the two Sanctuaries, Allah (Exalted is He) clothed them with
the light of Omnipotence, which is the royal spirit [ruh sultani].
Then he sent them down, in this attire, to the realm of Sovereignty
[Malakut], and He clothed them with the light of Sovereignty, which
is the immaterial spirit [ruh ruhani]. Then He sent them down to the
realm of Dominion [Mulk], and He clothed them with the light of
Dominion, which is the physical spirit. Then from it Allah created
the bodies. As He has said (Exalted is He):
Out of it [the
earth] We created you,
min-ha khalaqna-kum
and into it We
shall send you back again,
wa fi-ha nu'idu-kum
and We shall
bring you forth from it a second time.
wa min-ha nukhriju-kum
taratan ukhra. (20:55)
Then Allah (Exalted is He)
commanded the spirits to enter the bodies, so they entered at Allah's
command (Exalted is He). As He has said (Almighty and Glorious is
He): And I breathed into him of My Spirit.
wa
nafakhtu fi-hi min Ruhi. (38:72)
When the spirits became
attached to the physical bodies, they forgot the covenant they had
contracted on the day when Allah asked them: "Am I not your
Lord?" and they said: "Yes indeed!"3 Because of this,
they did not return to the original home, but the All-Merciful Source
of Help took pity on them. He sent down Heavenly Books to remind them
of that original home. As He has said (Exalted is He):
We
sent Moses with Our signs, [saying]: wa la-qad arsalna Musa
bi-ayati-na
"Bring your people forth from darkness into
light, an akhrij qawma-ka mina 'z-zulumati ila 'n-nuri
and
remind them of the days of Allah." wa dhakkir-hum bi-ayyami
'llah. (14:5)
In other words: "Remind them of the
former days of communion with Him, in the company of the
spirits."
All the Prophets came into this world and
went away to the Hereafter because of this admonition, but few human
beings took heed, longed for their original home and returned to it,
until Prophethood was assigned to the supreme Muhammadan spirit, the
seal of the Mission and the guide away from error. Allah sent him to
those heedless people, to open their eyes from the sleep of
heedlessness, so he summoned them to Allah (Exalted is He), to
contact with Him and the meeting with His sempiternal Beauty. As
Allah (Exalted is He) said to him:
Say: "This is my
way: I call to Allah qul hadhihi sabili ad'u ila 'llah: with
insightful knowledge, I and whoever follows me." 'ala
basiratin ana wa mani 'ttaba'a-ni. (12:108)
The Prophet
(Allah bless him and give him peace) once said:
My
Companions are like the stars. Whomever of them you follow, you will
be guided aright.
Insight comes from the eye of the
spirit, which opens within the heart of the saints [awliya']. That is
why it is not acquired by knowledge of the external world, but only
by knowledge of the inner Presence. As Allah (Exalted is He) has
said: And We taught him knowledge from Our Presence. wa
'allamna-hu min ladun-na 'ilma. (18:65)
It is therefore
necessary for the human being to acquire that eye, and so become one
of the masters of insight, by taking instruction from a saint, a
spiritual guide whose teaching concerns the realm of Divinity
[Lahut].
O brethren! Wake up, and hasten to forgiveness
from your Lord through repentance! As Allah (Exalted is He) has
said:
And hasten to forgiveness from your Lord,
wa
sari'u ila maghfiratin min Rabbi-kum
and a Garden as wide as the
heavens and the earth,
wa jannatin 'ardu-ha 's-samawatu wa
'l-ardu
which has been made ready for those who are truly
devout.
u'iddat li'l-muttaqin. (3:133)
Embark upon
the path, and return to your Lord with these spiritual caravans. The
path will soon be cut off, and no travelling companion will be found.
We have not come to settle in this vile, dilapidated world, nor for
the sake of eating, drinking, and satisfying crude natural instincts.
Your Prophet is waiting, sorrowful for your sake.
As he said
(peace be upon him):
My sorrow is for the members of my
Community who will come in later times.
The knowledge that
is sent down to us is twofold: exoteric and esoteric, meaning the
sacred law [shari'a] and direct understanding [ma'rifa]. Allah
(Exalted is He) has commanded us to apply the sacred law to our outer
being, and direct understanding to our inner being, so that the
combination of the two will result in knowledge of Reality [Haqiqa],
just as fruit is produced by the tree and the leaves. As Allah
(Exalted is He) has said:
He has partitioned the two
seas.
maraja 'l-bahraini
They meet, [but] between them
there is a barrier
yaltaqiyan: baina-huma barzakhun
that
they do not overpass.
la yabghiyan. (55:19,20)
Reality
cannot be attained, and the goal cannot be reached, by exoteric
knowledge alone. Perfect worship is accomplished by means of both
forms of knowledge, not one without the other. As Allah (Exalted is
He) has said:
I did not create the jinn and humankind
wa
ma khalaqtu 'l-jinna wa 'l-insa
except to worship Me.
illa
li-ya'budun. (51:56)
In other words: "to know and
understand Me." If someone does not know and understand Him, how
can he worship Him? Direct knowledge is attainable only by removing
of the veil of the lower self [nafs] from the mirror of the heart,
and cleaning and polishing that mirror. It will then reflect the
beauty of the treasure hidden in the secret of the heart's core.
Allah (Exalted is He) has said in the Sacred Tradition [Hadith
Qudsi]:
I was a hidden treasure and I wished to be known,
so I created Creation.
It is clear, therefore, that Allah
(Exalted is He) created the human being to know and understand
Him.
Direct knowledge is of two kinds: knowledge of the
attributes [sifat] of Allah (Exalted is He), and knowledge of His
Essence [Dhat]. Knowledge of the attributes is experienced by the
physical body in both domains [this world and the Hereafter], while
knowledge of the Essence is experienced by the holy spirit in the
Hereafter. As Allah (Exalted is He) has said:
And We
supported him [Jesus] with the holy spirit.
wa ayyadna-hu
bi-Ruhi 'l-Qudus. (2:87)
They [who know the Essence] are
likewise supported with the holy spirit.
These two
experiences are attainable only by means of two forms of knowledge,
the exoteric knowledge and the esoteric knowledge mentioned above. As
the Prophet (peace be upon him) once said:
Knowledge
['ilm] is twofold: knowledge conveyed by the tongue, that being
Allah's testimony to His servants, and knowledge conveyed by the
heart, that being the knowledge that is useful for the attainment of
the goal.
First of all, the human being needs knowledge of
the sacred law, in order to provide the body with sufficient
education in the realm of the attributes, that being the realm of the
stages of development. He then needs esoteric knowledge, in order to
provide thespirit with education in its own realm of understanding.
That can only be achieved by abstaining from all practices that are
incompatible with the sacred law and the spiritual path [tariqa]. Its
achievement requires the endurance of personal and spiritual
hardships, for the sake of pleasing Allah (Exalted is He), without
hypocritical display [riya'] and the pursuit of fame [sum'a]. As
Allah (Exalted is He) has said:
So whoever hopes for the
meeting with his Lord,
fa-man kana yarju liqa'a Rabbi-hi
let
him do righteous work,
fa-l'-ya'mal 'amalan salihan
and let
him give no one any share at all
wa la yushrik
in the
worship due unto his Lord.
bi-'ibadati Rabbi-hi ahada.
(18:110)
The realm of direct knowledge is the realm of
Divinity [Lahut], and that is the original home, in which the holy
spirit was created in the finest formation. What is meant by the holy
spirit is the real human spirit, which was installed in the core of
the heart, and which becomes manifest through repentance,
instruction, and constantly declaring: "There is no god but
Allah [la ilaha illa 'llah]." This declaration is first made
with the tongue, then with the inner being, when the heart has become
alive.
The Sufis
have called the inner being "the child of the spiritual concepts
[tifl al-ma'ani]," because it arises from the sacred
conceptions. It is called a child for several reasons:
1.
It is born from the heart, as the child is born from the mother, then
reared by the father as it steadily grows to maturity.
2.
Just as worldly knowledge is taught to ordinary children, spiritual
knowledge is taught to this special child.
3. The ordinary
child is unsoiled by the filth of external sins, and this special
child is likewise pure and unstained by the filth of polytheism
[shirk], heedlessness and physicality.
4. In the case of
this special child, the purity of form is even greater, so it is seen
in dreams in a shape like that of the angels.
5. Allah
(Exalted is He) has described the attendants of the Garden of
Paradise in terms of childhood [tifliyya], in His saying (Almighty
and Glorious is He):
There wait on them immortal
boys.
yatufu 'ala-him wildanun mukhalladun. (56:17)
And
there go round, waiting on them,
wa yatufu 'alai-him
young
boys of theirs,
ghilmanun la-hum
as if they were hidden
pearls.
ka-anna-hum lu'lu'un maknun. (52:24)
6. The
name "child" conveys a sense of its gentleness and its
cleanliness.
7. The name "child" is used
metaphorically, to indicate its connection with the body and its
likeness to the human form, but only for the sake of comparison, not
for the purpose of belittlement. It refers to this "child's"
initial state.
This "child" is the real human
being, because he has a connection with Allah (Exalted is He), so the
body and physicality are not unlawful to him. As the Prophet (Allah
blesshim and give him peace) once said:
I have a time with
Allah, when there is no space for any angel brought near [to the
Lord], nor for any Prophet sent as a Messenger.
This
[Prophet sent as a Messenger] refers to the human nature of the
Prophet (Allah bless him and give him peace). The angel brought near
[to the Lord] refers to his spirituality, which was created from the
light of Omnipotence [Jabarut], as was the angel, so it has no entry
into the light of Divinity [Lahut].
The Prophet (blessing andpeace be
upon him) also said: Allah has a Garden in which there are
no houries, no palaces, no honey and no milk, but where one gazes
only at Allah's countenance (Exalted is He).
As Allah
(Magnificent is His Majesty) has said:
Faces on that day
will be resplendent,
wujuhun yawma'idhin nadira:
looking
toward their Lord.
ila Rabbi-ha nazira. (75:22,23)
As
the Prophet (peace be upon him) said: You will see your
Lord as you see the moon on the night when it is full.
If
the angel and the physical body entered into these realms, they would
be burned to ashes. As Allah (Exalted is He) has said in the Sacred
Tradition [Hadith Qudsi]: If I disclosed the splendours of
My Majesty, I would burn up everything as far as My eye can see.
As
Gabriel (peace be upon him) said: "If I had drawn nearer by a
fingertip, I would have been set on fire." ---
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Kitab
Sirr al-Asrar wa Mazhar al-Anwar
(The
Book of the Secret of Secrets and the Manifestation of
Lights)
Futuh
al-Ghaib (Revelations
of the Unseen)
78
discourses, fairly short and to the point but very
powerful.
Al-Fath
ar-Rabbani (The
Sublime Revelation)
62
discourses definitely longer, given in the Ribaat and Madrasa in
Baghdad AH 545-546.
Jala'
al-Khawatir (The
Removal of Cares)
45
discourses, also in the same locations, given in the year AH
546.
Malfuzat (Utterances
of Shaikh 'Abd al-Qadir)
This
is a collection of various sayings and short sections of what the
Shaikh said.Generally it is found at the end of the hand copied
Arabic manuscripts of Fath ar-Rabbani.
Al-Ghunya
li-Talibi Tariq al-Haqq
(Sufficient
Provision for Seekers of the Path of Truth)
also
known in the Indian sub-continent as Al-Ghunya li-Talibin
These
five volumes, written by the Shaikh at the request of one of his
murids, is a comprehensive guide to all aspects of Islam, both the
inward and the outward.
Khamsata
'Ashara Maktuban (Fifteen
Letters)
These
are 15 letters originally written in Persian by Shaikh 'Abd al-Qadir
to one of his murids.
Al-Fuyudat
al-Rabbaniyya (Emanations
of Lordly Grace)
Bashair
al-Khairat (Glad
Tidings of Good Things)
A
Salawat by Shaykh Abd al-Qadir by way of inspiration from
Allah.
Answers
to Various Important Questions by Shaikh Abd al-Qadir
al-Jilani
Contains
many concise answers to very important questions regarding a variety
of topics.
Special
Prayers by Shaikh Abd al-Qadir al-Jilani
Contains
many special invocations taught to us by the Shaikh for their special
blessings.
Shaikh
Abd al-Qadir - Gate of Poverty
Contains
the story excerpted from Necklaces of Gems of the Shaikh's struggle
with the Devil Armies, Iblis himself, and his lower self
(nafs)
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"O
Allah! Send thy blessings on our Master, Muhammad, whose light was
created before anything else in this world and whose appearance
became mercy and signal boon for all the creatures, equivalent to all
those created previously and hereafter equal in number with the lucky
and unlucky ones; and send thy blessing and bounties on him in the
number which is impossible to be counted even, and which may be
spread all over, and also that kindness and mercy which has neither
beginning nor end, and which is always fresh and fine with your
kindness, and the same blessings on his Family and Companions
permanently".
This
durood was very dear to Sultan ul-Awliya Shaykh Abdul Qadir al-Jilani
(r.a.). He has ended all of his works and lectures with this durood.
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Al Sa’doon St
Kifah, Baghdad, Baghdād, Iraq
Shaikh Omar Street
Khulanii Square
Mohamed al- Qasim Expressway
Camp Gaylani
Imam Ali Street
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