CHAPTER 5
SERMON: ACQUIRING THE LIGHT FORM OF THE SOUL,
The Surat ul Ishrah of the Ruh;
The Message of the MIHRAJ
Bismillāhi r-raḥmāni r-raḥīm
Al ḥamdu lillāhi rabbi l-'ālamīn
Ar raḥmāni r-raḥīm
Māliki yawmi d-dīn
Iyyāka na'budu wa iyyāka nasta'īn
Ihdinā ṣ-ṣirāṭ al-mustaqīm
Ṣirāṭ al-laḏīna an'amta 'alayhim ġayril maġḍūbi 'alayhim walāḍ ḍāllīn
Bismillah ir Rahman ir Rahim.
In the Name of the Almighty God, I shall speak today about the Mihraj, His Glorious Praise. And His Illustrious Nabi, Sallallahu wa sallam. And His Salavat. Today, Friday, is the day of Mihraj which is reckoned as Saturday night. So it is appropriate to talk of the Mihraj at this time.
Bismillah ir Rahman ir Rahim.
My beloved children, may Allah's Mercy and the Wealth of His Beneficence be upon you; may He open and enlighten your Qualb by the Wealth of the three Graces, ( Moobarakathana Selvam ). May He the Almighty grace your Qualb with the threefold Wealth of His Being. May He shower your Qualb with Light ( Olivu ), Certitude ( Iman ) and Wisdom ( Arivu). With these may He grant you eternal life ,and bless you with His limitless Grace in Awwal. Duniya and Akhir, ( the past aeons, the present and the hereafter),- in the three states of your existence; and May He extend His Protection upon you and sustain and nurture you.
May He in His Mercy remove from you in the three states of existence, the poverty and the ailments of your soul, the poverty and ailments of your physical state in the "Now" and the Hereafter which you incur due to your lack of Ilm ( Knowledge ) or due to the travails and troubles caused by the blood bonds ( or blood attachments ), he carnal desires, the illusions and the cravings, the satanic propensities, the disturbing machinations of the monkey mind, the disturbances to the consciousness and the turbulences caused by hatred, jealousy, envy, animosity, treachery, - the totality of these degenerative evils and diseases' which are caused by these factors and which afflict the Soul.
Yes, may all such evil be removed by the Miracle (Kudurat ) of Allah and by His Rasool, from our bodies, from our hearts and from our minds, A'meen. May He instead, supplant in the children of Adam, conciliation, peace, unity, tranquillity, brotherhood, compassion, the three-thousand Divine qualities of Allah, His Mercy and His Love and May He give us His Merciful and Limitless Bounty of His Ilm, His Enlightening Arivu ( Olivu ana Arivu) and May he entrust these all unto you.
May He in His Majesty, rid us of all the oncoming miseries, misfortunes and travails imprinted on our destiny and existence, because it is He Alone who shall annihilate these all and may He direct us unto the most straight Path, onto the most correct pure life: and may He give us His Guidance to traverse His Path unto Himself,- the most straight, unwavering Path; May He strengthen our Qualb on this Straight Path by helping us to perform the most true Prayer in our qualb, - A'meen, A'meen.
Let us now give the greetings of Salaams ( Peace be upon you ) to a single race, the Human Race,- because in every circumstance , we are all one, - one single Race, one single Family of Man,- in this world and in the next, wherein, we are brothers unto all,- a single, singular brotherhood. Therefore, sine we are one, since we are one single family, let us utter the greetings of Salaam with warmth and deep affection, because you make that greeting Allah's Love , embracing each other, Qualb to Qualb, ( heart to heart), with arms entwined face against face; this is Allah's Salaam.
For Iman means Unity; Iman Islam is the absolute faith in that unity. Islam means Peace, conciliation. It is Allah's Peace. Peace is Allah's quality. It is this Peace which is Islam. There shall be no enmity. Rancour, hatred, jealousy, differences or treachery, or selfishness. Islam is totally bereft of these baseness, - because Islam, essentially for one who is on the Path, is Absolute Purity.
Such then is Allah's Qualities, Allah's Nature and Allah's Plenitude and Allah's Unity which come to one, - a state when one crosses over, eliminates the myriad such baseness, in order to perform one's duties without an iota of selfishness, bigotry or egoism. It is this fundamental nature of Allah which must be in you, which is Islam. When he performs his duties in the fourth sector that is Islam, then that is Islam. Consider the four core religions - Zaboor, Taurat, Injeel, Furkan, - likened to the four quarters of the human body, ( symbolically speaking ). Let us say, Zaboor is below the waist. Taurat is the area of the abdomen. Injeel ( Christianity ) is the area of the chest. Furkan, ( Islam ) is the area of the head. These four areas of the body together constitute the human form, a single unit, one single body. And this Form is the Quran.
If we speak of the Puranas, the Four constitute One, s single form, the one Quran therefore. It would appear then this one Quran signifies the Human form in which is embodied the four core religions in unity.
In this sense, man's Heaven on earth, or in the Hereafter is the possession of Allah's Qualities, Allah's Nature and Allah's Perfection. To acquire and cherish, instil and to savour Allah's Qualities is Fulfilment itself. It is Plenitude. And their Truth is Heaven. It is Bliss. And it is this which is Allah's Justice, Divine Justice. May we appropriate it and make it our own, - this Divine Justice, Allah's Justice which confers our Heaven. Let us work for and accept this Divine Justice and may we continue to practice this acquisition.
May we establish in ourselves the essence of these four creeds and having done so, let us probe the seven aspects of the human form, - the hands, the eyes, the mouth, the ears, the nose and the Qualb. And when with these seven aids, you strive lovingly to "see" Allah in the Qualb, you shall see the Kingdom of God, that is your Heaven, when pure radian light shines forth. That is the Kingdom of Justice, Unity, Peace, Conciliation ( Samadhanam ), Contentment, rendering peace life to life and the determination to serve all lives imbued with that unity, - that is Islam. Conciliation itself is Islam. Unity itself is Islam. To treat another's life as one's own is Islam. Such then is the meaning and the significance of Islam.
Killing, cutting, slaughtering, destroying, injuring or abusing another's life is not Islam. But to each one of us is enjoined the Qurban, the sacrifice - the sacrifice of our Nafs, our base desires, our animosities, our egoism. Other than Allah and His Truth, every other thing must be the object of our sacrifice. His Word, His Qualities, His Traits, His Actions, His unique Three- thousand Qualities, - other than these, everything else are all enemies unto you and these must be sacrificed. And to wage total war against such enemies unto oneself, is Islam. Anger, hastiness, rage, fury, impatience, feelings of superiority of 'I' and 'you', pride, jealousy, treachery, selfishness, sorcery and black magic, mesmerism trickery, self-praise, conceit, titles, position and status, exclusiveness as between 'you' and 'I', falsehood, envy, - to cut away these base qualities and more, - is Islam. Such then is the formidable war within.
This is one's very own battle, one's own sacrifice or Qurban, this is one's own war of purification, one's own purging of all that are enemies unto oneself. It is these which are the wars of Islam. Islam is certainly vehemently not a war which kills man or another human being or which slaughters or divides human kind or causes dissensions in human societies or annihilates humans. This is not Islam.
It is Allah's decree that it shall be, that it is within this state of Islam that you shall wage this war within you, the war with the enemies entrenched within you. One must determine to fight the fight of oneself. And to the Prophet, Nabi Musthapha Sallalahu wa sallam, it is these words which Allah uttered through the Divine tongue, to portray the war within. ( Such are the commandments at the Mihraj).
For, Islam by its definition, has no enmity, no differences, no distinctions. To segregate and divide those who themselves divide and cause separation among the children of Adam, - is not Islam.
It is I myself who shall have to battle and cast away my own Satanism, my own sense of exclusiveness and arrogance, my own evil cast within me, which separate and keeps me away from my human brothers.
Acquire then the Qualities of Allah, the qualities of Unity and Brotherhood and bring these out in your every action. Acquire the constancy of such awareness which is the hallmark of the Moomin, the hallmark of him who proceeds on the path to commune with Allah. To such of these, Allah has given clarity of perception and awareness.
Allah gives such perception and awareness of these Four, the Four Sectors and the Quran with which He enlightens, - which constitutes the Surat ( form ) of man. For it is within the Surat ul Insan ( the Form of man ), that there is the investment of the Quran and the Four sectors. He constituted this Form of man ( Surat ul Insan ) with twenty-eight (28) letters ( symbols of the language of the Ummul Quran ( the Inner Quran ). He revealed and sent down the Quran into the form of man (Surat ul Insan ). And 6,666 verses of the Quran remain manifest in the Form of man.
And within those verses that which we call Hadiths was also manifest..And what countless and wonderful hadiths has Allah sent down ! And it is through the medium of Gabriel that these Ayats were sent down, - Gabriel was the witness to the revelations. A witness was needed in Gabriel to convey the revelation from Allah to the Rasool, because when Allah communed with the Rasool directly and alone, what was communicated was never known to the others. Allah in all His Majesty could have spoken to the Rasool so. But since the children of Adam with all their rancour and divisiveness did not accept Allah, a witness, a testifier was essential. That was why Gabriel, the witness was placed between Allah and the Rasool. He placed Gabriel only as a witness. Let us contemplate and inquire into this aspect of the Revelation.
It is with all my love that I speak to you about these matters, my beloved children, as like those born with me in my own family.
While we continue to study and understand this state, we come to look upon the Rasool with greater clarity of perception, slowly, gradually, as to who Allah's Rasool Muhammad Musthapha Rasool sallallah wa sallam was. Those who understand, realised and knew well this state called Rasool, we refer to as Moomins who became aware of the 'mechanism " of the Revelation.
And the Day Allah called the Rasool unto Himself, the Rasool Muhammad Musthapha Rasool Sallallahu wa Sallam, - we call the Mihraj. That day is Mihraj. Mihraj was when the Qualb, - the Qaulb proceeds, - the Light (Olivu ) called the Qualb, proceeds and merges with sheer Light. The 'Night" ( of the Mihraj) is the utter darkness of the night, - the darkness of night of the nafs (base desires ). The 'night' refers to the period of time when there was no realisation, all that period of 'non-realisation' - ( the period or 'night' of darkness of ignorance).
But when the period of 'night' the darkness of ignorance ceases, the period of Arivu (Wisdom), the period of Light (Enlightenment ) emerges, - that is, when the Light goes forth to merge with the Light. This is "Ishra ", the surat (Form ) Ishra, - there is another 'body', a Form, the Light Form. It is this Surat or Form which proceeds to commune with Allah. It is the enlightened Qualb, the Light, the Light Form (Olivuana Surat ) which proceeds to commune and merge with Allah.
What is "Olivu ana Surat" or the Light Form ? What is Olivu ana Qualb, the Enlightened Qualb ? These are questions which we have to investigate and consider ourselves. Allah's Rasool proceeded to Mihraj to meet "Allah", to converse with Allah. It is the Qualb, the Qualb of Light, the Qualb without 'Form" which proceeded to meet, to commune, to commiserate with Allah as sheer Light. It is for this event that we use the term 'Mihraj', - the communion of Light with Light. That 'surat', 'Surat' light form called Ishra, meeting the sheer Light called Allah. That 'Surat', Ishra, is a subtle 'body', - a subtle Form or Surat, which is Light. It is the Light of this 'Form", - thie subtle Light and the Qualb of Light which proceed to commune with Allah and converse with Him. This aspect too we must consider and give thought to.
In this regard we have to consider "Ishra" and "Mihraj", the Qualb and the Light Form meets Allah. If this Surat of Ishra becomes totally devoid of worldly attachments ( Duniya udaya pahangal ), it is then that it takes the 'Form ' of Light.
If there is nothing which is of the Duniya or which pertains to the Duniya, satan, nafs ammara, (base desires ), all things which are connected to the physical body and its cravings, old age, sickness and death, - if these are absent, if they are not existent, then what remains is the 'Form', the 'body' of Pure Light.
That 'Form " or 'body' of Light becomes filled with the Qualities of Allah, the Justice of Allah, His Duties, His conciliation ( samadddddhanam ), His Tranquillity and Peace and beyond all, His Effulgent Liht. That Qualb when His Light comes into it, attains completeness, perfection, fulfilment (pooranam pettu kondum). Then it becomes Noor, the Effulgence called ' Muhammad'. That Light s the Effulgent Form ( Olivuana Surat), the Effulgence of Allah which cuases 'Muhammad' to be brought forth "there'.
But that which He caused to be brought forth to Him, was ‘Muhammad’ the Noor, the Form or Surat called Ishra, - this is the Mihraj. This is the Surat ul Qualb, which was made effulgent. That ‘Form ‘ is devoid of every attachment, desire or craving – it is absolutely freed of earthly perceptions, ( Qualbu, Olivana Suarat ), having no differences of ‘you’ and ‘I ‘ (verupadathanam). Then we say the Qualb has attained Perfection.
It is this Perfected state of the Qualb which proceeds to meet Allah, - the State of Ishra. It was this Effulgent Radiant “Form” that Gabriel, the overlord of the skies, ( so we say ) was requested to ‘escort’ unto to Allah. It was Gabriel who was sent down to lead the Rasool.
And while Gabriel escorted the Rasool, there arose several signs on this journey. At the very outset, there occurred three events ( or signs), ( which was explained in lay terms to the ordinary folk and in esoteric terms to the more knowledgeable and advanced ), on this journey of Mihraj.
Thus, while the Rasool and Gabriel began that journey of the Mihraj, the first met one who had meditated for ninety-nine long years. When the Rasool came upon him, some other thing happened. Immediately, all the cattle present around there, the trees and plants of every description, the donkeys and asses, the goats and the cows, the birds and the fowls, the camels and all manner of creatures, saw the utter Radiance of the Rasool, the sheer brilliance of the Light Form (Surat ), the sheer radiance of that perfected Qualb, - they all came forth to bow down in humility, crying out “Oh Allah’s Rasool is come …”. When the Radiant Light shone forth, then that man who was praying and meditating for ninety-nine years, opening his eyes and beholding the Radiance asked, “Oh Muhammad, it is that you are going on Mihraj, - to meet Allah”. “ Yes” said the Prophet, “ I am going so”.
But the man could not see the Form of Gabriel standing beside the Rasool. The man could not see the Buraq which the Rasool was riding, nor was he able to see Gabriel Alaihi wa Sallam. What he did see was in his own qualb, which was only the Surat of Muhammad. He did not see his ( Muhammad’s ) Perfect Qualb and His Radiant Light Form, (Surat).
Oh my very beloved children, the precious light of my eyes, let me tell you this. This Rasool, this Muhammad Musthapha Rasool Sallalahy Alaihi wa Sallam, was seen by the people of Mecca, the people of Medina, the people of Kufa, the people of the earth, (Duniya), the children of Adam, everyone else saw him in their qualbs and their sight only as the son of Abdulla and A’mina. Except for the mere sight of his surat or physical form, they never did see the most Perfect, that fully developed Light Form, that Radiant Light Form. This they did not see.
It is this non-sighting of this Radiant Light Form by all and asundry, that we call ( esoterically ) the “Ammavasi”, ( literally the utter darkness of the moonless night before the birth of the new moon ). And so it is said that there are those who saw Muhammad in this way in his physical form and those others who saw Muhammad as sheer Light (Olivu), or as a Light Form ( Surat Olivuahavum ) or as the Perfect Qualb or the Noor or as the Qualb made perfect with Light. These were a blessed rare few, with Arivu ( knowledge, Wisdom ).
On the other hand, those who saw the Muhammad of physical form only, were those with jealousy for him, with hatred or envy for him, or those who preferred to wage war against him, or those who called him a thief or a sorcerer, or a magician – and whatever manner or design their qualbs or hearts portrayed him. It was that physical form or Muhammad which their eyes beheld and their mouths uttered. In whichever way they perceived Muhammad, it was their particular perception of Muhammad that they spoke of.
But those who saw the Reality, the Stamp of Light of the Muhammad Musthapha Rasool Sallallahu wa Sallam, were and are those rare and few, who were and are blessed with the Grace of Wisdom. It is these who saw the Reality of that Muhammad, the Real Muhammad, the Form of Radiant Light, who said and spoke of what they saw of that Muhammad. These rare and few who saw Muhammad Rasool Sallallahu wa Sallam, - who saw the innate Reality of Muhammad, the inner Real Muhammad, the “Form” that was the Radiant Light, - they too said that they saw Muhammad and reffered to what they saw as Muhammad. There were quite a number of them. These were the Sufis, those imbued with Ilm, ( Gnostic knowledge ), those who had caused the death of the world (Duniya) in them.
These were the Sufis who has cast away their attachments to the world and its pleasures, their ties and bonds, desires and cravings. Yes, it was only a very few of such, who perceived Muhammad in the superior dimension, the Dimension of sheer Radiant Light. They saw the life ( Hyat) within Muhammad as the “form” of Radiant Light, the Light of his Soul, the Light of his Perfect Qualb. They saw that Radiance called the Noor, the Noor of the aeons of the Past, the Present. They saw this Light Form within Muhammad and they called THAT Light Form Muhammad. They saw THAT Light Form which they called Muhammad within the physical Muhammad. They were gifted with the “sight” to see Muhammad in the dimension of sheer Light within Muhammad. THAT, then is what THEY really saw in the physical Muhammad, - that life (Hyat ) as the Light Form (Surat Olivu ), that Perfected Qualb, that Noor, that Effulgence called the Noor Muhammad, which in Essence was the Primordial Light of Consciousness and Intelligence as did subsist in the Aeons Past , as subsisting in the Present and as will be in the Hereafter. That Perfected Light most Radiant and Eternal is the vital potentiality vested in every life form and was brought out forth in the physical Muhammad. It is to THAT Radiant Light then we refer to (esoterically ) as the Muhammad, within the physical Muhammad. It is the “Form “ within the form , ( Surat u kul surat ), the Qualb within the qualb, ( Qualb uk qualb). And when they saw the Eternal Truth (Oonmay ) within that Qualb. And within that Truth Most Fundamental and Perfect, they saw THAT Power called Allah. And within THAT Form of Sheer Light , they saw the Divine Qualities of Allah ,His Justice and His Mercy, - within which they saw Allah’s Peace, His Tranquillity, His Unity and His Conciliating Compassion.
And within that Quality of Conciliating Compassionate Love, they saw the Absolute Unity of all the lives of created forms as the Umma, ( Ummats ) of that Power, Allah, - the Lives of every created form manifest as within a single united family ( having originated from a Single Point in Light, in Time, in Space ). Whether such Life was human, animal, insectaria. Microbial, cellular, atomic, molecular. Ethereal, angelic, satanic or any such thing called life, - was as a single emanation at one and the same time, from a point identified as Allah. These Lives were the Ummats of Allah, together constituting a single family of Life or Hyats, the Family of Allah, the single Eternal Unity of Allah. These Sufis saw these lives outside of them, and equally they saw these lives within themselves, to be looked upon like their own life. Therefore, we use the term “Insan” in this larger dimension, as Life and is used to describe the totality of creation, the Family of Allah, ( or Insan as the very Life), as a single creation, a single Factor called Life, (manifest in myriad expressions of forms).
There were thus, two groups, ( that is the one with no capacity to perceive the Divine and those who had the capacity and the ability to perceive this Light).
And those who perceived that Perfected Qualb and the Radiance of the Light Form, - these were very few and very rare to come by. It is such of them who will always remain as Moomins. It is they who are of the Straight Path, constituting the One Group out of the seventy-three other groups of humanity. It is they who are called the people of the Straight Path.
Out of these seventy-three groups, - three groups become distinct. One such group are seen to worship for the sake of earthly benefits, worldly praise and titles. A second group worships God in surrender and as His Abd. or the complete subservient, in humility and in reverence. It is such a group which prostates in complete surrender of the self, is of the Straight Path, who are not subject to the evaluation of the good and the bad, or any questioning in their straightened journey unto Allah . It was such a group that was in the majority in the past ages from the time of Adam. I am talking about a period of about 200 million years ago. They were a people who were in a state of surrender to the Almighty. But that group which loved and savoured the world and worldly comforts, the Duniya, ( earthly attachments ) were few and were in a minority.
Thirdly, a little bigger group than this was made up of those who worshipped for the sake of the heavens or their likenesses.
But at the present times, whatever group that was in the majority in the Past, that is, - that group which had surrendered in humility to Allah, that Power, has now diminished in size progressively. In every region, this group has diminished.
But that group which worshipped for obtaining the delights of the Duniya or the world, for wealth and material prosperity, for titles and honours of the world, for the satisfaction of the base desires (nafs) and cravings, - which had been in the minority in the past, is today a very large majority. And that group which worshipped for the sake of the heavens and the splendours of the hereafter, is much reduced than the previous one.
Yet, that one group pf Moomins, which totally surrendered unto Allah for His sake alone,- is today most reduced in size, the group which in the past was in a very large majority, the group which was of the most Straight Path, the most enlightened group, whose Qualbs were imbued with Light. These will not be subject to the Questioning on the Day of Judgement. And the other two groups will inevitably be subjected to the Questioning on the Day of Judgement (Kiyama).
The other balance seventy group,- these are the persistent seekers of hell. These are the incessant seekers of all manner of suffering, imbued with the qualities of all manner of beasts, the viciousness of the serpent, the satanism of all manner of evil, hatred and anger, being subject thereby to all manner of suffering, inflicting torture on themselves, wittingly and unwittingly. These have built for themselves a house called Jehannum,- sheer hell.
It is here that they have built this house of hell, and it is here that they go through their suffering, which they themselves have brought upon themselves through their qualities, their intentions, and their motivations,- and such torture and suffering, they have inflicted upon themselves. They suffer here itself, in their own house of hell, called Jehanum, a veritable snake pit. This we must give intense thought to.
It was in these circumstances that this distinct Light Form ( Olivu oodaya Surat ), that Allah caused Gabriel ( Jibreel ) alaihi wa sallam to escort forth, as Muhammad Mustapha Rasool sallallahu wa alai hi wa sallam, unto Him.
“ Ya Muhammad “, ( Oh Muhammad, commanded Allah ), “ convey to your ummats (disciples ), that which I shall reveal unto you. Reveal to them, your Ummats, your followers and those who will follow you, the manner you have attained to this state of Perfection and Light, in order that they too may follow your example to attain Perfection and Enlightenment on the Path Straightened for them. It is then that these all too may attain your state and come unto Me, and receive what you shall have received, and experience what you have experienced,- ISHRA, MIHRAJ”. “ Your body, the Mystery that is your Qualb, the Mystery that is your body,- I have made examples of and invested them as a Radiant Light Form. “
And so, it was on this journey of Mihraj, that this personage who had prayed for ninety-nine years had questioned the Rasool. This personage had stopped Muhammad on the way asking whether he was going to meet Allah. “ Oh yes, I am going to meet Allah.” said Muhammad. “Then in that case, will you ask Allah what He has kept for me, or what heaven He has set apart for me or what He wishes to tell m ?” “ Yes, indeed, its all right. I shall go and ask Him,” he said.
When he proceeded a little further, there was a monkey on the way. That monkey came to him and wailed aloud, “ Ya Rasool ullah .” Here too, all the animals, the cattle, the goats and the creatures came rushing to him and fell prostrate in obeisance at his feet; they all bowed down to him on approaching him. The Rasool (as stated in the traditions) was proceeding from Mecca to Medina and then to Jerusalem, from where the Rasool was prepared to journey from the Baithul Muqaddis Mosque. This was the Mihraj. It was whilst proceeding forth from here that he met all such creatures.
It was at this stage that the monkey came running, shouting: “ Ya Rasool ullah, Ya Nabi ullah, Ya Rahmathul Alameen, it is stated that you are going on the Mihraj, to meet and commune with Allah ( vashnikka ). Find out what Allah has kept for me there in heaven. “ “ Yes, I shall ask Him, said Rasool.
They then proceeded a little further. They now came to a spot where a man grazing cattle met them. On seeing the Rasool, all the cattle came running to the Rasool and lowered their heads bowing to him.
When the cowherd saw this spectacle, he too came running and bowed down to the Rasool, “ Ya Rasoolullah, I hear that you are going to Mihraj to converse with Allah. You are going to Ishra, - with the Form ( Surat ) cast in Light. Nobody else whom I know had ever gone in that “ Form”. No, in this Kiyama, no one has ever gone before in that “Form”. It is only you, the only one, who is proceeding in this “Form”. When the sands of the earth, the winds and all else beat and blow, - they all beat and blow uttering your name. Even the leaves on the trees are repeating your name. Your name is glorified by Allah, is it not ? Oh glorious Rasool, beloved of Allah, ask Him what He has kept in store for me. Find out what He has kept for me in heaven. “ “ Oh yes, I will ask Allah and tell you, “ said the Rasool.
Further along the way, at about the first ‘sky’ ( mosalam varnathilai), Gabriel Alaihi wa salam said, “ O Muhammad, whilst you are going, you will hear the sound of Salaam ( greeting ) on the right of you, to which you must not respond, nor return the Salaam, ( greeting ). Then from the left of you also, you will hear another sound of Salaam, ( greeting ), to which too you must not respond or return the Salaam (greeting ). Do not even turn your face to look at that side.” The Rasool acknowledged this request and proceeded.
They were proceeding on the Burakh and whilst so proceeding, they met a woman . – the woman of the Duniya, very old and ancient. She was attired with every conceivable form of wealth and jewels which the world was capable of providing. In fact, she was wearing everything, precious stones, pearls, crowns, diadems, necklaces and beauteous clothes, all of immense beauty. She shouted out, “ Oh Rasool of Allah, do look at me. Do please look at me a little ; look at my beauty, look at my loveliness – you are going on the Mihraj. So why not look at me and speak to me. I have a question to ask of Allah. Can you ask that question for me ? “ She then said, ‘ As salaam alikum ‘. But since Gabriel had warned him not to look to the right nor left. The Rasool did not turn his face, but the Rasool observed from the corner of his eyes. He was able to observe that shouting, dancing, howling woman had every form of adornment which the world could offer, the myriad colours and hues of clothing she wore. But the Rasool proceeded unseeing without turning to look.
Proceeding further, he heard the sound on the left of him, “ Ya Rasoolullah. “ came the sound, “ do turn and look at me a little. Look at me, please. I hear that you are going on the Mihraj. Can you convey to Allah a question which I wish to ask ? Listen to me.” The Rasool however, did not pause to look but moved straight ahead. This occurred at the entrance to the second ‘sky’ ( Randaam Varnathilai ).
At this point, the Rasool asked Gabriel , - “ Oh Gabriel, who was that old woman who shouted at us and gave me Salaam a little while ago ?” Gabriel replied, “ That was Duniya, ( the world ) ; that was Illusion ( Msya ); that was a gateway to hell. If you but just glance at her, she would draw you completely to her with her gaze, which is irresistible.
Her very gaze is like a magnet to draw you in. All those who have set eyes on her have been pulled in by her magnetic gaze. She is the collector for hell. That is Duniya. So when she ( Duniya ) called, you did well in not answering back. It is she who has adorned and decorated this Duniya with illusion and it is she who has fostered and prepared this house of hell called Jehannam. And all the colours with which she is adorned are the different shades of suffering which she inflicts upon the hapless. These are the tortures of hell.”
“ Then, what was the second sound that came from the left awhile ago ? “ asked the Rasool. Gabriel replied, “ That is Satan, ( Shaitan, ) the one who has conditioned Jehannam, ( hell) as his abode. To him has been conferred the power ( or duty,) to inveigle and tempt all those who are proceeding on the Path to Allah and induce them to change their course, change their direction from Allah to jehannam. Four quadrillion ten thousand ( Na nooruetchum codi ) bestial, base, satanic qualities are fostered and natured by him in those who seek Allah, infusing in them the venom of the snake, the most basest of animalistic qualities in them, causing them to separate away from Allah, and through the medium of those self same base, bestial and animal qualities which they were induced to take on, cause them unmitigated suffering, - a suffering which they themselves chose when they themselves took upon themselves the qualities fostered by Satan.. In this way, they have drunk the poison to cause their own suffering.
And by such means, Satan shall make humans into beasts in this human birth, he shall make venomous serpents in this human form, he shall make birds of prey in this human form and scavengers, or make lions and tigers in this human form, make them elephants and dogs in this human form. And in this manner, whatever the baseness the human chooses to be conditioned with, it is that baseness infused in him which becomes his abode of hell. So that whichever baseness the human implants in himself, and cultivates it and conditions it, then it is that baseness which constitutes his hell on earth and in the hereafter. There are ten and a half million of such base traits with which the human form is conditioned by Satan for birth, for manifestation, for suffering in hell. Such is his power to deceive, such is his work to betray and to lead astray those on the straight path incessantly without let or compunction. For such of him, we use the term ‘ Malhoon’, te accursed, the one who was plucked out and hurled away from heaven.
So Gabriel (Jibreel ) had instructed Muhammad not to reply twice, to the beckoning voice on the right and then on the left of the Path.
So they now proceeded on to the fourth ‘sky’ (narlam va’anum). At this point, Gabriel told the Rasool. “ Oh Rasool, Ya Muhammad ( Rasool Sallallahu wa alaihi wa Sallam), I cannot accompany you beyond that tree yonder. I have not the power to proceed beyond this limit. This is the limit of the Tree, the Sidarathul Musthaha, above which I cannt proceed.
Observe the Three Rivers, which flow below this Tree and I cannot come to that point of the Three Rivers, - one flowing to Heaven, one flowing to Hell and one flowing to Duniya (the world ). These rivers flow below this Tree. I cannot climb with you above this Tree. This is my limit. If I should proceed beyond this limit, I shall be transgressing the law of Allah. If I should disobey His command, then I shall be burned in His Gaze. Therefore, I can never go beyond this point. So it is only you who will have to proceed alone from this point onwards.” This was told at the fourth sky, ( narlam va’anum).
At this stage, our Nabi, our Rasool Mohammad Mustapha Rasool Sallallahu wa Alaihi wa Sallam, said, “ Oh Gabriel, then I shall have none to help me now, no companions or helpmate ; you had brought me along and placed me in such an unhelpful spot and have left me all alone at this spot. What shall I do ? Gabriel said, “ No, I cannot proceed beyond this point. I am not in authority beyond this point. Perhaps Allah will send you a companion to take you from here. Those who proceed from this point will be sent some assistance from Allah. So get on top of this “ Dahuth” and you must go alone, unaccompanied to meet Allah. Proceed by yourself from this point.”
Then again, “ Ya Rasoolullah, Oh Muhammad, it is true that you will commune with Allah. That is all right and you do speak to Him. But let me tell you something now: and please do not forget what I shall tell you to ask Him after you have communed with Him.” “ Oh Gabriel, what is it that you wish me to ask Him ?”
“All your ummats ( followers ), all of whom who have arrived in this Duniya (world) they are all sinners and are blameworthy. From the time of Adam alaihisallam, he did commit transgression and disobedience. And because Adam was a transgressor, when he ate the Kodambu kani ( the forbidden fruit ) , he was uprooted and cast away. Even Adam and Eve committed transgression (kootham ). Therefore they were then thrown down and cast away. From then onwards Satan was an eternal enemy to the children ofAdam . But prior to this , Satan who had deceived Adam and Eve, was himself uprooted and cast away and thus Satan became the natural, bitter and eternal enemy to the children of Adam,- a most dangerous and vicious foe. Therefore, at this stage of your journey he will be a most dangerous and vicious foe. Therefore, at this stage of your journey, he willbe most active and treacherous to draw you away from the Path. Hence, he will cause your ummats to become transgressors and wrongdoers and lead them astray, away from the straight Path. So tomorrow, on the Day of Judgement, ( Kiyama ), there will be the Seven Hells or Jehannam one of which called “Vo oil”, is a Hell of ever running massive fires. This fire rages ferociously for more than five thousand ( miles ) up. The heat of that fire cannot be described. Such is the ferocity of the burning fire. This is ‘voo il”.
And above this fire on the Day of Judgement, the likeness of a single strand of hair split into seven thinner strands, and a bridge of the width of one of the spit strands is the only Pathway above this raging torrent of fire. And oh Rasool , he will cause your ummats to walk that bridge, the width being the likeness of a split strand of hair one seventh in width. he will tear a single strand of hair into seven parts and he will tie this one seventh part of the strand to two points over the raging fire, making it the only bridge over it and it is over this bridge that he will cause your ummats to walk over.”
“ And it is only a few, those who are the beloved of Allah, those who love Allah for Allah’s sake alone, who will be able to walk over this bridge. And all others, the vast numbers, in attempting to cross this bridge, lose their balance and fall down into this fire of hell. Therefore, I tell you to ask of this from Allah. Oh Rasool, ask Him, Oh Rasool, whether He will permit me on the Day of Judgement ( Kiyama ) to spread my wings over this raging fire of “Vo oil “, to help your ummats ( followers ) to cross over it. Do not forget to ask this of Him, Oh Rasool when you meet Him, - whether I may spread my wings over this fire for your ummats (followers ) to cross over and so give them some protection on the Day of Judgement ( kiyama). Ask Him and do not forget my request.
“Oh yes, I shall certainly ask Him this question “ said the Rasool.
After saying this, Gabriel went away. The ‘Dahuth’ was brought by the heavenly beings and the Rasool proceeded on it to the next station. This who brought the “Dahuth” said . “ Ya Rasool, Allah has sent you this ; do please step on it. Allah shall want you to proceed on this.”
When the Rasool stepped on it, the ‘Dahuth’ began to vibrate and shudder violently . The “Dahuth” was so awestruck that it began to shiver. The Rasool could not step on to it because it was shuddering violently. The Rasool then took out his footwear and then tried to get on to it. Then the voice came, “ Oh Muhammad, step in with your footwear on. Since there is the shuddering of the ‘ Arsch ‘, it is very necessary that the shuddering(nadukkam ) should stop completely. It is only the touch of your footwear which will calm it and stop the shuddering. It is necessary that this instability ceases completely. So you shall wear your footwear and climb in.” The Rasool said, “ Ya Allah when You asked Moses at Mount Sinai to climb upon the ‘ Dahuth’ it was in the likeness of forty lengths (miles) as large.” At about the time of Moses it was forty lengths ( miles ) in height, Yes, it was in the likeness of forty lengths ( miles ) as large and far. And while during Moses’ communion with Allah, Allah’s Gaze fell upon the Dahuth, upon which it split into forty fragments. Note that at the time of Moses however, it was very large and far, but it split and fragmented into forty sections. Such was the result when Allah’s Gaze fell upon it.
A single Divine sight was enough to fragment such a magnitude that was now a splintered mass of forty pieces. That was how that mountain got its name,
‘ Holy (Thiru ) Sinai ‘. “ Moses had great difficulty in stepping on this. But Ya Allah, this Dahuth now appears to me as being without limit, as a vast edifice stretching from Awwal ( the Beginning ) to Akhir ( the eternity of the Hereafter ) . So how can then I climb this Dahuth?”
Allah then said, “ I have given you the Bisman. Climb the Dahuth with the (Power of the) Bisman. Yes, you shall climb the Dahuth with the Bisman.” So the Rasool climbed upon the Dahuth in this manner and forthwith the shuddering of the Dahuth stopped.
It is very useful and very necessary for us to contemplate very deeply into the significance of this. My very precious children, beloved of me, every utterance of the Quran is imprinted with very deep meaning for our Soul. There is an outer meaning and more important. An inner meaning. Man likewise has an outer physical form and an inner Form of deep and intense mystery. And when the physical form dies in this Duniya (world), then his inner Form of mystery becomes a Light (Olivu) Form. It becomes a Form of Light ( Olivuanna surat ). ( Note: this refers to the death of theDuniya ( the world ) in man : the death before the physical death). This inner Form becomes the Form of Light. This occurs when the Qualb at that very moment attains Perfection ( Poornam petta odanai ), - then that Qualb, then this Soul, when it attains Perfection, it becomes the abode of Light, it becomes Allah’s House of the Triple Bounty ( Moobarakathana veedu), the House of Allah’s Grace, ( Rahumath). It is these who have attained this ‘Form’ of Light, this Form ( Surat) of Perfection, these are those who have perfected and made complete their Light Form, their own Form of Light. These have no Mowth (death ) . These have no death, having only Life (or Hyat) ( that is deathless life or life devoid of any taint of death, eternal life.) They become possessed of the Surat of Hyat ( or the Form of Eternal life), - the Qualb of Hyat.
And those who have attained to this Perfect Form have no suffering or torment or any concerns or problems whatsoever to assail them. If you should attain to this state, your sight and perception on the Straight Path will never be disturbed or distracted. Nothing will happen to you.
But however, in all that period of time when you did not have this Form ( Surat) ofLight, ten you had only that outer Form, the physical form or any other form or forms which shudders and shivers, the unstable form which had all the attachments to the world ( or Duniya).
It is for this reason that the Qualb is vested with Five letters or representative symbols,- Aliph, Lam, Hay, and Dzal. It has Aliph, Lam and Meem. The sheer Light (Olivu) of the Meem touches our Qualb upon which it becomes Lam. That Light now becomes complete. It becomes Perfect. And this Light of the Lam we see as Allah. On attaining this position, we say that the attainment of Light as a Surat of Form, and we say that these have attained the Form of Light. It marks the complete death of the Duniya or the worldly attachments, as represented by the symbols Hay and Dzal. On the death of these two, - Hay and Dzal, the other three, Aliph, Lam and Meem become Hyat or Life and this Life takes on the Form or Surat of Light. It is very easy then for this Surat or Light Form to make the Crossing ( the Sirat, the Path so thin as a seventh divided strand of hair). Therefore, if the Qualb does not have the Surat or Form of Light, then it is difficultto make the Crossing and for this reason the Qualb is unstable. It shudders and shivers.
That Meem or Perfection ( Poornam ana ) conceptualised as Muhammad, that Light called Lam, that Aliph called Allah, - if these three are absent, then it is the absence of the Light which is the cause of the unstable, shuddering, tottering, shivering Qualb. That is the Aresh ul Moomin. It is in the Arsch that there is this unstable condition. Such is the Arsch.
It is for an Insan to proceed from the Arsch and climb on the Dahuth. To go to the “Place” of Allah, the Arsch is the ‘Dahuth’. So one has to climb upon this Arsch, this Dahuth. We must consider, understand and comprehend our Journey in this light alone. And when we are proceeding according to this understanding, we must also pay heed to what Gabriel said, and its significance “Split up a single strand of hair into seven thin strands …..”. We must consider the significance of these seven thin split strands.
That is to say, that between Allah and Insan, there is but one single connection which is likened to a single split seventh strand of hair,- one seventh of a single strand of hair,- because the Pathway is divided into seven narrow courses. One is Onarvu or Perception, one is Onarchi or Cogniyion, one is Puthi or Intellect, one is Madthi or knowledge, one is Arivu or Conscience within Reason, one is Pahuth Arivu or analytical intelligence and one is perr Arivu or Divine Enlightening Intelligence.
And to those who are with the higher Consciousness of the Pahuth Arivu and the Perr Arivu , the seventh Consciousness, - it is these who will go on this bridge. These have utilised fully the five earlier types of consciousness and crossed over and proceeded with the Ilm provided by the Pahuth Arivu, (the inbuilt innate Quthb, the Quthubiyat, the Divine analytical wisdom or Pure Intelligence), only to acquire Allah’s Treasure of Effulgent Light of Wisdom, the Perr Arivu ( Innate Pure Consciousness ). And when at this stage the Effulgent Arivu of Allah comes to be known by them, then it is this bridge which is of utmost importance. For these, this is not a narrow or small pathway. For these it is the Pathway of Perfection, the Perfected (Poornam ana pa’asay) Pathway, which is broad and lightened.
For this it is only Arivu that is needed, because it is Arivu which is required to understand the word of Allah. These walk the Pathway enlightened and Perfected. These seven states of Consciousness are set down and endowed for a vital purpose, which is for the acquisition of Purity, the attainment of Perfection, for Enlightment.
To be aware of, to know, to use and understand these seven states of consciousness,These seven Arivus of wisdom, a “form” of “surat” is needed. To analyse the sounds which come to the ears, the sights which the eyes see, the smells which the nose takes in,the mouth to utter the truth, the tongue to taste, the mouth to taste what Allah has placed as Taste and Savouring, the tongue to utter Allah’s Truth and to speak,- these seven aspects, these seven arivus are emplaced for the specific purpose for understanding an knowing this Surat (Form) and the Duniya (world ) and Ahkir (the hereafter). Such then is the purpose. It is this one Truth, this one Aspect, the Aspect which was in the likeness of one of the seven split portions ( of the strands of hair ),- that one seventh portion whichrepresents not only the capacity, but also the ability and the power of that one Arivu to know the Kudarat (Miracle ) of Allah,- that Truth of Allah (Oonmai). And therefore, it is encumbent that we, with this specific Arivu, shall come to realise Allah, know Allah, understand that Truth and that Power, Allah.
Thus we must develop that faculty of awareness as to how this Truth, this Power is Assessed and understood by the Unarvu (the power of Perception), then by the Onarchi (the power of Cognition), then by the Puthi (power of the intellect), then by the Madthi (power of knowledge), then by the Arivu (the reasoning of consciousness ) , then by the Pahuth Arivu, ( analytical, logical, intuitive wisdom) and Perr Arivu (the power of Divine Illumined Wisdom),- as to who Allah, that Power, is, His Love and His Mercy which are Manifest in and around us and as to how we should attain Purity and Perfection and Clearly identify the Straightened Path on which to proceed.
And we say that it is those who have so attained Perfection and Purity of Qualb( Heart) That are destined to traverse the Straight Path. Such is that Straight Path which lies over The fire of “voo il” the Hell ( in us). And all those others who have not so attained , who Had the Duniya attached to them and the qualities of Satan attached to them, will not be able to walk this slender bridge and they invariably fail the crossing and fall into the fire of “Voo il”. On the otherhand, for those who realise the Ilm ( that basic knowledge) brought forth by their Arivu only, for them the Path is not narrow.
But those who know the Ilm and who have also realised that Ilm brought forth by their own Pahuth Arivu, their own quthubiyat, - for these the Path is broad and easily passable and they can make their crossing with peace and tranquillity. This Knowledge which is most fundamental is brought forth by the innate Analytical Wisdom, the innate Quthub.
In that one Fundamental Truth, that one Singular Point, that one Point of Allah’s Iman, His Kudarat ( Miraculous Power) within, - there are seven distinct sectors of Iman (Certitude) – the Iman which impels total and absolute belief in Allah, one sector impels Conviction in Allah, one sector compels total surrender to Allah, one impels knowledge of Allah,- as arising from the seven states of consciousness, - onarvu, onarchi. Puthi, madthi, arivu, pahuth arivu and perr arivu.
Thus Allah is known through how one perceives through Perception, senses from intellect, understanding from practical knowledge, clarity and understanding, assessment and judgement from the reasoning conscience (Arivu ), the analytical, logical knowledge concerning Allah from the Pahuth Arivu or Analytical Wisdom, which scrutinizes and analyses that which is brought in by the sights and the sounds and the senses, but only to stop them and eliminate them and take in only that which are Allah’s Perfect Qualities; and the Perr Arivu, the Divine Enlightening Wisdom to attain Perfection (Poornam) and Purity. It is this knowledge of and the method of total and absolute surrender to Allah which this Divine Enlightening Wisdom brings forth.
( In Tamil it is – onar from onarvu, their from onarchi, ari from puthi, the practicalaspect of living one’s life (Vaalkai) from – madthi ……..).
In this way, there are seven sectors of awareness of knowledge to attain that oneAbsolute Point of Truth. That is to say, that Single Point of Truth, is viewed, analysed and understood from these seven vantage points of Consciousness. It is alone, this only, which can divert, which can change one’s otherwise inevitable destiny called Hell ( Naraham ende Vaalkai ).Hence Allah has emplaced in the firmament of the Consciousness, these seven sectors of Consciousness in Man, to cross over the Duniya ( the world), the attachments of the mind and desire which arise from his own elemental compositions- the element earth, the element fire, the element water, the element air and ether. The Crossing then has to be made with these seven states of consciousness. The method and the way to make this crossing is thus clearly demonstrtated.
It was our Rasool Sallallahu wa alai hi wa Sallam who showed this way, this glorious method. He demonstrated his crossing of the Straight Path unto us by THE MIHRAJ.
Recounting the Journey, Allah told the Rasool to make this crossing in this way and to climb atop the Dahuth to proceed unto Him. Crossing in this way, he passed through seventy thousand veils (thera or barriers or impediments) and then he mounted the Dahuth on his journey to commune with Allah, the station of Allah. Even the Rasool has had to make this crossing and how much was he afraid to cross each of those veils ( or barriers). He was so afraid and concerned when he was crossing them .But when he heard the Voice of Allah saying,” Come, do come”, his fears subsided immediately and he was emboldened. He was able to cross the seventy thousand veils in this way and he reached his destination with trepidation.
Then, after having reached this station and having crossed over the seventy thousand veils (or barriers) in this laborious manner and come to commune with Allah, there was yet one more veil or barrier )before he could commune or meet Allah. And it was at this station that Allah revealed the secrets and the mysteries of all His Creation, the laws of Creation, Causation and Effect of existence and destruction, the mysteries of the Seen and the Unseen, the Past (Awwal ), the Present (Duniya) and the Hereafter ( Ahkir ); He revealed the knowledge of all the lives created by Him, their Forms and their Attributes, their Qualities and their Nature; the Mysteries of the Essence (Zat) and the Attributes (Siffats); the Mysteries which were Sharr ( improper, incorrect and those which were Khair ( correct and proper ) ; the merited Good (Nanmai) and the unmerited Bad ( Theenmai); the knowledge of the sun, the moon, the stars and the planets, and the earth and the heavens and the hells; the True and the False; - Allah revealed everything to His Rasool. For these all, He expounded the underlying principles involved, the basicreasoning. He distinguished the Light from the Darkness, the Light which was Allah and all that which was the opposite of Allah; He showed the Straight Path of Enlightenment as well as the Paths of error and evil ; He showed Truth and Error; the Meritorious ( Namai ) and the Unmeritorious (Theenmai ); Halal ( the Permissable ) and Haram ( the Forbidden ). All these He pointedly revealed. And He commanded the Rasool, “ Ya Muhammad, reveal all these to your Ummats ( disciples / followers). Explain to them with clear understanding. Reveal to them that it is I who have revealed.” Allah said this when Rasool Sallallahu wa Alai hi wa Sallam was at this station.
And Allah told him of the Fifty- one wakhts ( times) of Prayer, “ Tell your Ummats to pray this fifty-one wakhts unto Me. Tell them to pray whilst standing, whilst bowing, whilst kneeling and whilst prostrating constantly everyday.” The Rasool said this that his Ummats might not do this whilst doing Rukuh again and again. Then this number was brought down to twenty-five, then to twenty, then to ten and finally the figure was brought down to five after so many times of pleading.
But these Five times of prayer have several distinct significances.
And Allah said, “ Ya Muhammad, tell your Ummats to pray at least Five times unto Me. Tell them to spare Five Wakhts to Me.” The Rasool then said, “Ya Allah, how will my Ummats fulfil this obligation?”
Allah said, “ Ya Muhammad, tell them that I have Commanded only Five Wakhts, but if they pray one single wakht in the manner most perfect and correct, I shall distance Hell from them. And he who has seen you, ( in the Form of Sheer Light ) shall have seen ME. Seeing you, is seeing ME. Understanding you, is understanding ME. So he who see you, sees ME and if such a one worships ME just once, ( most correctly, most perfectly), then for such a one, Jehannam, (Hell ) is distanced far away, never to touch him.
(Note: It is important to note at this stage, that what is referred to here, is the Light Form of the Soul, where one’s Soul acquires its full Enlightened Stature, when the Soul is looked at as the Haq (Reality) , the Zat ( the Essence), the Muhammad ( the medium of Communication, the Communicant), the Rasool ( the Manifest of Allah) and as the Allah- Muhammad, ( the state of Merger), in the esoteric language of the Sufis and poignantly emphasized in our Source Book, “ Allah vin Mullakkam” or “The Origination of Allah.”)
And Allah continues: “ But to one who is unable to see you as Light, Ya Muhammad, is unable to see ME, and therefore is unable to render the worship once, most correctly, most perfectly. It is for such a one that I decree the prayers of the five wakhts.”
That is of the five wakhts of prayer, ( esoterically speaking) one wakht is the wakht of the earth (mun) and the prayer of this wakht (time) and its intentions is to sever the shackles, the attachments to the element earth, ( ie: the wealth of the earth and everything which the earth puts forth, directly and indirectly). The next wakht is the wakht of fire,- the fire of hunger ; the next wakht is the wakht of water, meaning the attachment to lust and desire (nafs) and its connection to the mind and the heart. The next wakht of prayer, the fourth, is the prayer to cut away the torpor and the illusion (maya) and mowth (death). The fifth wakht is the prayer, the intention of total surrender, - Allah’s wakht for the total and absolute surrender unto Allah, the surrender to the Rasool ( the Light of the Soul), and Allah, fully aware of and knowing the way, conscientiously and determinedly. This is the fifth wakht.
“ Then if he has prayed that one wakht most correctly and such a one has seen you and ME, he proceeds further and becomes a Moomin, a position where he will demonstrate his elevated state of his Iman, by his example and his life. REVEAL AND EXPOUND MY SECRET AND YOUR SECRET, My mystery and your mystery, TO THOSE WHO HAVE THE CAPACITY TO UNDERSTAND MY SIRR, the Secret and the Mystery. Then such a one will be able to understand them and pray that one Wakht most perfectly, most truly, so that Hell shall be distanced from him, never to touch him. Death( Mowth), torment and suffering (azabu), the Duniya and Hell, - these shall not touch him.”
Allah ended His words in this manner. Then Allah asked the Rasool, “ Ya Muhammad, hunger has now come to you, is it not? So you must eat now. Here is Food, ( Rizq) – eat.”
On platters made of precious gems of sheer Light, whose splendours were indescribable, was served ‘ the Food’. “Ya Muhammad, eat of this your Rizq (food) “ commanded Allah. Then the Rasool Sallalhuwa alai hi wa sallam said,” Ya Allah, never have I any day eaten alone by myself. I await patiently for the Rizq which only Thou gives me and then look for others who are hungry like me,- for Thou knows the pang of hunger of those others, is it not? To these I share with and give Thy Rizq to them first. And I partake of only that which may remain. I never eat by myself and You are aware of this, is it not?
At this stage, the Voice of Allah came, “ Ya Muhammad, is that so? Then I shall eat with you.” Then to this splendrous platter of “Food” to which the Rasool’s hand reached, another hand of Light was seen to come to join the Rasool’s hand. But does Allah have a Form or Surat ? No, He has not. Then there is the Light called the Quthub, - does that have a Form or Surat ? No, it does not. “So eat, say Bismillah ir Rahuman ir Raheem and eat.”
Then the Rasool began to think for awhile. He observed the two hands which came towards the platter., - Allah’s hand and the small hand. Then Allah asked. “ Ya Muhammad, what are you thinking? “ The Rasool was hesitating and he said, “Ya Allah, You are the One Who is Alone. You have no wife nor children, male or female, no helper nor companion. You Who is Incomparable, All Powerful, Omnipresent, - You who stand Singular and Alone, - is this not so ?”
And Allah said, “ Yes, Ya Muhammad. I am Alone and I do not possess the Six Evils,- Lust, Anger, Selfishness, Envy, Jealousy ( Kamam, Kurodham, Lobum, Moham, Macheri….). I do not have these Six Evil Qualities. Not only do I not have these Six; No, I have not abandoned you nor separated from you either, in all Truth. Nor have I abandoned or separated from your Ummats ( followers, disciples), either. All creatures of Mine are possessed of souls which are connected to Me (sambandu pattu). Every life therein is connected to Me in a relationship. But I being what I am – I do not possess these Six Evils, - Desire for earth ( mun) , desire for women, desire for gold,- no, I do not have these; Anavum ( arrogance, egoistic pride), suffering (karumum) or illusion ( maya),- these evils too I do not have. All merit and good is in relationship with ME ( sambanda pattu). All Justice is in relationship with Me. All Honesty, Truth and Integrity is in relationship with Me. All Prayers, Obeisance and Worship – are in relationship to Me. All utterances as speech and words are in relationship with Me. All investigations, inquiry and questioning – are in relationship with Me. Yet, these six evils are not connected to Me, Who am utterly bereft of these Evils.”
“ So Ya Muhammad, let me tell you something more; Intoxication, Lust, Murder, Falsehood, Thievery, - these five evils, these sins too, I do not have, - these being the attributes of the Five Elements (Pancha boodamkhals). I am bereft of these Five.”
“ You and your Ummats have a distinct relationship with Me, - a relationship (thodoruvu ) of Truth ( Oonmai )> It is Truth which is the connection, - the Truth which is totally devoid of these five and six Evils.”
The Rasool said, “ Ya Allah, I have accepted what you have said. If You say so. It is true that You do Not have Form. True. You do not have wife nor children. But then I saw the hand of a small child extending over the platter of Food.” Allah then said. “ I put forth from ME in Aruwa at the time of A’adhi and when I caused you to emanate from Me, I caused this Light called the Quthub too to emanate from you. This Quthub, at the time you emerged from Me, emerged from you.
This is the Light called the Quthubiyat, which emerged from you. It is this Quthubiyat which you saw as Light, you as the Final Prophet to the world, that Light of the Quthubiyat is with Me. That Light I shall manifest as Form in the Fifty First of your generation ; And I shall send soon this Light as your grandson. He shall be the Quthub Muhyaddin ( Abdul Qadir), in whom I shall manifest this Light. Do you not see this Light now ? There, behold the Light, - it is there. Go forth to that side and move the Veil aside and see.”
The Rasool then proceeded as directed and moved aside the Veils and beheld a cradle of green emerald, - a most precious sight. He saw a baby sleeping in that precious cradle, - with lips like red coral, with teeth like pearls, with blue eyes, the beautiful face like a lotus bloom, a baby so wondrously beautiful to behold, watched over by angels ( Malaika). And they were gently and lovingly rocking the cradle. The baby was smiling at the Rasool, whereupon the Rasool lovingly and tenderly lifted the baby on to his bosom and hugged it and embraced it and pressed it to his heart ( Qualb). They both smiled lovingly at each other. The Rasool then put the baby back into the cradle and gave Salaams. And the baby too said Salaams, saying, “ As Salaamu Alaikum, Ya Rasool ulla.”. And the Rasool said,” Wa Alaikum Salaam – ya Quthub.”
The Rasool then came back and once again he asked of Allah. “ Ya Muhammad “ said Allah, “ Do you now see who that is ?” The Rasool said, “ Yes, I have seen, Ya Allah”. Allah then said, “ Yes, it is with Me now, where it is being brought up and is growing up. It is part of you ; behold your own grandson, it is of you. That is a secret Mystery, you are a secret Mystery and I am a secret Mystery. Go forth and tell to your Ummats. THIS THEN IS MY SIRR. THIS IS MY ZAT ( ESSENCE), THE SHARR AND THE KHAIR. ALL WHAT YOU BEHELD EARLIER WAS SHARR. BUT THIS IS THAT WHICH IS KHAIR. All what your Ummats had seen are all Sharr. What you had seen only now is Khair. “
Said Allah, “ If only your Ummats know the Khair from the Sharr and then realise only the Khair, then your Ummats shall traverse the Straight Path. But if your Ummats do not know the Sharr they shall traverse the Path of Error, the Path of Sharr and they will become accountable to the questioning and be subject to the suffering and the punishment (Azaab). So Ya Muhammad, can you remember all these which I have told you? Do explain these all to your Ummats without any mistake or forgetfulness on your part, without missing any part of what I have said.”
“ This I shall do Ya Allah. But I want to see You at least once, Ya Allah.”
“ So Ya Muhammad, you want to see Me ? It is very necessary that there be a veil between you and I. We must converse with each other only whilst this veil is in between us. The veil is Surat or Form, - your Surat, your Form. So I speak to Insan (Man ) , to the Moomin only whilst keeping this veil which is Form (Surat).
If however, they see Me face to face, if anyone sees me direct face to face, then there will be several consequences which will result from Me. It is for that reason that I converse with Man, veiled as it were, by ‘Form’ or Surat. So having crossed over or removed the seventy thousand veils, leaving only one single veil, which is ‘Form’ or Surat, one could speak to Me. I can then speak to that one, so that if that Surat or ‘Form’ breaks away or is removed ( kalenji vitta) , then there is the Merging with Me. That is the significance of the ‘Form’ or Surat, - the reason for it.”
So Allah said, “ Ya Muhammad, remove this one veil and then look.”
The Surat or ‘Form’ then became perfect, became Pure ( Poornam”. It became the ‘Form” or Surat of the Qualb, ( Qualb ana Surat ); it became the ‘Form ‘ or Surat of Light ( Olivu ana Surat). What the Rasool saw was within him, the Radiant Effulgent Quthub which mirrored himself. There was only a mirror which reflected Radiant Effulgent Light of sheer brilliance. What remained was the Mirror of Perfection, reflecting sheer Perfection ( Poornam ana Mirror Prahasam ana, Paripoornam anna mirror.)
When the Rasool beheld that mirror, he saw himself in that mirror,- he saw Absolute Perfection, - a youth of sixteen years, with the first sprouting of hair on his face as a beard and moustache, - with a face like the radiant rising full moon, and the form of Light like the full resplendent radiance of the sun, throwing out splendorous rays of sheer Light. He saw his face reflected in that mirror as a radiant lotus flowe, brilliant like the sun. He saw a most beautiful face, which belonged to a youth, sixteen years of age.
“Ya Muhammad,” said the voice of Allah, “ Did you see this spectacle ! Have I not said that he who sees you, shall have seen Me ? What I say therefore, is THAT THE ONE WHO SEES HIMSELF ( in this manner, in this Light ) SHALL HAVE SEEN ME. HE WHO SEES HIMSELF SEES ME AND HE WHO SEES ME, SEES ONLY HIMSELF. (ie: if he follows the Path portrayed by the Rasool’s Mihraj ). BECAUSE I AM WITH HIM AND HE IS WITHIN ME. At the Place where I am, he is there and where he is, I am there. “
That is to say, “ Therefore, if ‘he’is there, I am not there, but if I am there, ‘he’ is not there, - only I remain. That is because ‘he’ has quitted and everything which constitutes ‘his’ separate life. ‘his’ separate self, his awareness of ‘his’ self,- has departed, upon which it is only I Who is ‘there’ within. This means that ‘he’ has quitted out. This is the Secret and the Mystery. This is how it is and how it shall be.”
“ It is this which is Sharr and Khair. What you saw at the beginning of this journey of Mihraj was Sharr and what you see now is the Khair; - such then is the difference between these. What you saw earlier was Sirr and what you see now is Zat ( Essence)”.
Such then were the explanations spoken by Allah. All these are not found in the Quran or the Hadiths or in books or in writings. “ BUT THESE ALL OCCUR TO ONE WHO SHALL DIRECTLY SPEAK TO ME, IN THE MANNER I HAVE SHOWN. And speak to the Rasool ( the Rasool, the Communicant within, the Zat, the Perfected Soul of Man) – IT IS SO VERY NECESSARY TO DO SO.”
It is only if we converse and so speak to the Rasool within, that we climb higher and
higher, whence we get more knowledge and understanding, stage by stage. Speak to the
Rasool most intimately with fullness of Belief (Iman ), because it is in those who believe
that the Rasool is alive with Hyat ¸that the Rasool is ever present to converse with: but those who believe and act that the Rasool has died (mowth), to them, there is no Rasool to converse with. Thus those who think that the Rasool was only the son of A’amina and Abdullah, and those who saw the Rasool as sheer Light of Allah, are two different categories, of which the one should never be confused with the other. And their respective beliefs and their actions arise from their own motives and intentions, the state of knowledge, the state of their Qualb and the state of their Iman ( Certitude ). It is their very own nature of their state which determine their concept of the Rasool. Thus, in this manner they sight the Rasool in their devotions or in their dreams or in their mature state.
This is the Mystery and the explanation of the Mystery. This is the Mystery contained in the Hadiths, ( ie: one as the son of A’amina and Abdullah and two as the Noor or Sheer Light). This is the Mystery in the Quran, the mystery of all those who were Enlightened. and Allah has Himself described that ‘place’ as the “ Rahmathul Alameen “, ( the Eternal Fount of Mercy ), Moobarakathana, ( of the past, the present and the hereafter). Allah Himself said “ Rahmath Muhamad” and He named him “ Rahmathul Alameen “. But that description is for Allah Himself. But then it is Allah Himself who confers that name on Muhamad.
Let us ponder awhile and contemplate and think deeply of these words and the ideals spoken of.
“Yes, Oh Muhamad ,” said Allah finally, “ Go forth to your Ummaths and convey to them, every word, everything I have spoken to you, without forgetting any of them so that you can guide them back to tread the Straight Path. You may go now, Oh Muhamad,” commanded Allah.
Thereafter, when the Rasool was making preparations to leave, Allah said “ Ya Muhamad, wait a moment. You remember there were three persons whom you met earlier on this journey ? Have you forgotten them and their request ? They made their request in sacred trust ( amanisamana ) to you to ask Me. But you have forgotten that, have you not?”
“ Ya Allah, truly I have forgotten.”
“You,” said Allah, “ have been listening only to Me. And there is nothing whatsoever that you do not know. You have knowledge of everything. What I had forgotten, you it was who reminded Me.”
“Ya Rabbu,” said the Rasool, “ in what manner can I ever praise You ! How much must I praise You !”
“ Allah said, “ Ya Rasool, you are the Rasool, are you not ? You are the Rasool to all, are you not? You are the Rasool (Messenger ) and Nabi ( Prophet ) for every conceivable thing ( kullum yaw um). You are the most wise and as the Rasool you are a wiseman ( arivu ali), who conveys my revelations. And as Nabi ( Prophet ) you are my representative who receives my revelations. Therefore, you are a Comforter and a Concilliator for every conceivable thing. Treat all equally and give and answer to the needs of each according to the state of their understanding. You must remember what each ask of you.”
“ But now before Me, you have forgotten what was asked, have you not? You should have asked Me, because that would have been most correct. In future, Ya Muhamad, you must remember to ask that which was asked of you, to be asked from Me. Remember to keep in mind that which every child or follower asked and so remind yourself to ask Me that which you undertook to ask.”
“ So Muhamd, do tell that cowherd ( or shepherd ) this: Because I am He Who measures sustenance ( food, Ojipanam ) to every conceivable thing before the twinkling of an eye, I have much work to do. I have not the time for you. So tell him that his question will be answered another time when you pass that way and this was what He said to me. Tell this also to the monkey who met you on the way here. Tell this also to that old man who had prayed for ninety-nine years who met you on your way here. Give this same answer to the cowherd, the monkey and to the old man who prayed for ninety-nine years; give them the same answer – that you will answer their question the next time you pass that way. So when you next come again and convey to me without forgetting what they tell you to ask Me. Do that when you next converse with Me at this very Place, Then so be it “said Allah.
The Rasool then began his journey back. He then passed the cowherd to whom he conveyed Allah’s Message. “You must tend the cows and the cattle.” But the cowherd said ,” Ya Rasoolullah, Oh Prophet of God, Allah has asked you to test us, - to assess our Qualbs, - He Who is One Who provides before the twinkling of an eyelid, - before the closing and opening of the eyes, - He can do anything, begin and end anything in such a short time, - He can do all things. And He is the Sustainer and Provider for every conceivable thing which He created.
So is this small matter of what I asked, such a big task for Him ? He is One Who can do anything even before the very thought arises; - He Who does anything even before the intention could occur. And He who before the twinkling of an eye, it is He Who has to provide for and sustain every conceivable thing in the whole world (Duniya). So is this request of mine a mysterious and impossibile task? I think it is only to test us that He has told you to tell us that. So Ya Rasoolullah, when you next go on this way, ask Him not to test us in this way.”
And so the monkey was also given the same reply by the Rasool in the same manner Allah asked him to reply. But the monkey said thus, “The mind knows that there is an existence Allah.” The monkey is the mind and like the monkey, the mind is always on the move, running hither and thither, wandering far and wide. Though the mind wanders around so quickly , there are moments when it has pangs of remorse and then it rests awhile and says, “ Oh God ( Andavanai ) …..” in askance. Yes, the monkey knew all the time that there is a God Who exists when it is hurt, when it is troubled or sick, when turmoils and grief afflict the mind. Then it cries out, “Oh God ….” (Andavanai).
The monkey said, “Is my question to Him, is it such a mystery and such a wonder to Him that He cannot reply to what I asked you to ask? He is One Who can do anything even before the very thought of it can arise ! It seems to me that Allah has said this in order to test us. Oh Rasoolullah, when you next go to Him, ask Him my question once again.”
There is however a state of Peace and Tranquility for the mind (Shanthi ). If you educate and condition the mind and teach Iman (Certitude) to the mind, it is only then that it will have peace and tranquillity. There is for the mind a state of peace and repose. It is that total conviction (oorispadu), that path of determination and belief, that Certitude – yes, it is that moment or point when conviction, determination and belief come together in the Path – that the mind is corrected and becalmed and it finds peace and tranquillity. If we therefore strengthen and firmly establish this state of mind, - it is only then will it have peace and tranquillity.
Then there is that man who grazes cattle, the cowherd. The cowherd is the intellect (puthi). The intellect it is which grazes upon the grass of wisdom (philosophies, such are the Intellectuals ),- where man is the Surat (Form) of Bakkara, the Bull.
If we wish to bring upon a state of peace and calm to the physical body, which we call Bakkara, the bull, and its physical traits, then we must give it that state of tranquillity, that state of Certitude, (Iman ) and that conviction (oorisipadu ), so that the physical body which like the bull drags along wearily the Duniya ( the world) and the intellect which motivates it.
It will end its weary toil dragging the world along if it is strengthened by Iman. Hence, the cowherd who grazes the cattle and the bull which is grazed, ( the intellect and the physical body ), can have peace and tranquillity.
Then the Rasool proceeded beyond and came to the man who had meditated for ninety-nine years ; to him too the Rasool said the same thing. “Ya Muhamad “ said the man “ you are telling me a big lie. How can Allah ask you to tell this to me. He who before the blinking of an eye can accomplish so much ? If Allah says that, He has to measure out constantly the food and sustenance to everything He creates, how can anyone else do this? Just think how much time is needed to provide food for a single person ? So how much of time, should one have to feed all of creation at a single point of time? You call yourself Nabi ( prophet ) but then you keep uttering lies ? You say you spoke to Allah and now you come to utter falsehoods here. Whoever is there who can do what you say Allah does? How much of time is needed ? Instead of saying that Allah is engaged in some other work, why don’t you say that you had forgotten to ask Him? So do not come here to tell me a lie.”
“Yes” said the Rasool, : I did forgot to ask Him. I admit that I forgot all about you. But Allah Himself reminded me about your question. It is He Who then asked me to give you this message. It is what He remembered and told me what I am telling you now.”
“Oh, it is all right. Do not tell me any lies now. But when you next go to meet Allah, obtain from Him the answer to my question.” The Rasool then said, “ Yes, I shall do that. “
This was the Duniya ( the world) which enveloped the meditation and the prayers of this man,- to no avail. That man, in spite of all the worship and the prayers had not known or realised Allah. That man had not realised His Miracle, His Power ( Kudarat ), nor His Rahmath nor His Sirr (Secret, Mystery). True, that man did pray, did worship, did pay obeisance to Him for ninety-nine long years. These took place when the Rasool was on his Mihraj, and he had been on his return journey. He had joined Gabriel (Jibreel ) at the point where Gabriel had waited back, and was met whilst journeying back to the Bait ul Mukhadis. Also at the point where the camel was lost near the Bait ul Mukhadis. And the folk narrative goes as to how the lost camel was found and restored to the owner, - such as the incident where he told the owner that the camel was standing at a certain place ; the discussion the Rasool had with some people at the Bait ul Mukhadis and how the Rock, it was said, was stopped suspended midway when the Rock too wanted to accompany the Rasool on the Mihraj, and when on his return, he found the Rock still suspended and so brought it down; and when on his return, he told his Ashabis ( disciples, companions ) , the Mysteries ( Sirrs ), the Ilm within ( the knowledge of the Truth ), the Ilm of the Mihraj ( the knowledge of the Truth of the Mihraj ) ,
the mysteries within the Mystery ( Sirr u kul Sirr ), the Quran within the Quran, the Secret ( Rahashiyam ) within the Secret, the Wisdom within the Wisdom ( Arivu kul Arivu ) , Allah’s Miracle within Miracle, Allah’s Power within Power ( Allah’s Kudarat u kul Kudurat ), the Hadith within Hadith, His Saboor within Saboor, His Shookoor within Shookoor, His Thawakkal within Thawakkal and His Al’ Hamdu within Al’ Hamdulillah, - the Praise within Praise.
It is Allah’s very words which is the Praise within Praise. It is in this way that the utterly sublime, the deeply significant meaning, the utter beauty of the esoteric of the Quran ( the Ummul Quran ) is brought out, as one keeps on opening and ever opening and yet opening the utterly stupendous knowledge ( Ilm ) contained, becomes slowly evident. And as one begins to progress onwards and onwards until one reaches Allah, one has to open so much and more, - and these have to be contemplated upon, meditated upon, known and underdstood.
Therefore, that Ilm , that Wisdom of the Truth, lies very deep indeed,- and how very deep it is ! Iman ( Certitude ) also lies very deep because the requisite belief is within belief, arivu, for that belief is within arivu, the conviction for that belief is within conviction and worship which that Iman compels, is within worship, prayer within prayer, sight within sight, perception within perception, faith within faith, sound within sound, the fragance within fragrance, mind within mind, Qualb within Qualb, the body within the physical body, - yes, there is much to realise, to know, to understand the Absolute, the Inner, the Subtle, the Core aspects. For, there are in every conceivable thing, the “Inner “ and the “Outer”, the Seen and the Unseen, - and so much and so many more which we must learn, think of and realise.
The Rasool was discoursing and speaking to His Companions, his disciples ( As’Habis) in this vein, on his return from the Mihraj.
But very surprisingly indeed, nearly three- fourths of those present did not accept or believe what the Rasool said to them, “Oh what is all this?” they asked, about three- fourths of the group, “ these cannot be so.”
So some of them went to Khadija and asked her for the whereabouts of the Rasool. “No. I did not see him around here,” she said. “ He was here awhile ago, but I have not seen him since.” Then they began to argue among themselves. “He says he went to some distant place but Khadija says he was here awhile ago. And now he is not here. What is there so mysterious about it ? This is no great wonder !” they said.
In this way, these doubters accepted only what the rest of the world said and could see.
But that “Light Form”, the Surat of Light, - the mysterious, the secret, the invisible to ordinary sight, like our Soul, that Enlightened Effulgent Qualb,- how very far away, do you think, could that be ? How far do you think the Rasool was from Allah ? How far away do you think he was ? How distant was the Ahkir ( Ahkiram ) and the Duniya ?
And how distant away is the Straight Path ( Sirat) to him ? And how many seconds do you think, it is ? As between Allah and you, how many separations ( pirivu ) are there, do you think ? There is only the mind which is between you and Allah. It is only your Nafs, the desire, which is the distance between you and Allah. It is only the base intentions which is the measured distance. It is the Duniya, ( the world) in you, which is the separation.
According to the Sirr, the Secret between Allah and Creation, Allah is within Insan ( Man ) and Insan is within Allah,- each is absolutely so close, one to the other. In sense, there is absolutely no distance bwteen the One and the other. But in another sense, the distance between the One and the other is so vast and immeasurable. In yet another sense, the One and the other is within the smallest nokat ( the smallest dot). Yes, a nokat, a mere dot. In yet another sense, the One and the other is within a vilayat ( Power) ,- within a nokat, within a suqoon , within the distance in a small mark. In another sense, they are within the Ruh (Soul), ( as containing Allah and Insan ). In another sense, it is a piece of flesh within a piece of living flesh,- the sirr ( secret) within the sirr, (secret).
Thus, the many people in their own various ways can perceive this single Truth in their own different sights. They think that there can be a Form or Surat “here” and another Form or Surat “there”. The Form which they saw as the son of Abdulla, was the Duniya. But there was another “Form” or “ Surat” which was the “Form” of Allah’s Rasool “there “.
And that “Form” which proceeded “there” and conversed with Allah, was the Qualb. IT WAS THE QUALB WHICH PROCEEDED THERE. They saw the physical form “here” but Allah saw the Qualb “there”. He saw the Quthubiyat also “there”.
This is the secret Mystery of Insan, the Man. This is the Sirr ( the secret Mystery ) of him who is a Moomin, - the Sirr, the secret Mystery of Grace (Arul oodaya Sirr ), which will also be like this. He can be “here” too and whatever you see will be what you see “there”. He therefore, can be “here” and also “there”. What Khadija saw was this. Khadija saw the physical Form “Surat” here, while he was “there” at the Mihraj at the same moment of time.
And what did Gabriel see ? He saw the Surat of Form of :Light. But what Allah saw in the Qualb, was the Qualb which was Perfect (Poornam ana Qualb ) – THE PERFECT LIGHT FORM OF THE QUALB.
It is in this way that a Moomin’s Form or Surat can be “here” and he can be kept in the
Light Form or Surat with Allah “there “. Or he could be in converse with another Moomin “there” whilst being “here”. Thus whilst being seen “here”, he can be at the Ka’aba praying “there”. He can be “there” at some other place doing some work or duty, whilst being physically “here”. Whilst being “here”, he can speak and talk at another place “there”. And whilst being “here”, he can speak and talk at another place “there”. And whilst being “here” talking with you, he can be at another place to raise one who has fallen “there”. Whilst being “here” he can proceed and assist the victims of any tragedy “there”, or even go to the rescue of any one. In whatever Surat or Form you happen to see him before you, it is that aForm which you will continue to see at the very same moment he appears “there” performing some specific act for some one else. Then again, when someone observes him in the Form of Light ( Olivana Surat ), it is only that Light Form which will be visible to that one. Yet another who seeks him will see only the Effulgent Qualb in him, as a Radiance, as Light. Another might hear only sounds of great significance, wherever he may be.
This is the fundamental Mystery. It occurs in this way, inexplicably, reverentially. Much depends on the station (qadr ) and the stature of the one who observes, the observer, the one who sees that Surat or Form. Thus some see the one thing in one way, another sees the same thing in another way as another thing, depending on their state, their station, their condition and their stature. Thus those who are Sharr and in error will observe only what appears to them as Sharr, - and they purport to observe that “Form” as Sharr. And those who are “Khair “ are able to see that “Form” as Khair and they see that “Form” as sheer Light (Olivu).
Conversely, there is the “Essence” or “Zat” and its specific, unique attributes of its own or the “Siffats”. That is, there are those who have the gift, the perception, the capacity and the ability to see the Essence or Zat, but can see only the outward Attributes or Siffats of physical form. That is to say, he who is “Khair” sees the Zat or the Essence and he who is “Sharr” sees only the Atributes or Siffats. This is the Essence, the Zat, the Uncreated, the very Essence, Allah’s Kudurat, the Miracle, the Absolute Mystery, seen only by thiose who have Allah’s Rahumath ( Grace).
Like this, there are so many different ways in which this Light is perceived by so many at different times.
The Rsool himself saw the Zat, the Essence, in this way. The prophets of yore saw It in this way. The Olis, the enlightened beings, saw It in this way. The lesser saints and auliyas saw It in this way. The higher Quthbs, saw It in this way. And all people of Truth of whatever description saw It in this way. But this was not how the people of the Duniya, those who were immersed in the mundane world saw It.
This then is the SIRR, the Secret Mystery, and this Sirr must be understood and perceived as THE SIRR, the Fundamental Mystery, the Absolute Prinicple of all, of everything, as Life.
The “Khair” must be understood as THE KHAIR. The Zat must be understood as THE ZAT. If therefore, the Atributes or the Siffats are correctly understood, then the casual principle, the Zat or Essence can be understood.
This is the explanation of the mystery of those who saw the Rasool in person “here” and who called the others liars, when they said that they saw him “there” far away. At the same time ( on the Mihraj). The As Habis, - disciples, saw the Rasool physically present at Khadija’s home, while at the same moment, the Rasool was on his Mihraj. ( The As Habis heard of the Mihraj on the Rasool’s return).
So when the Rasool began to recount his Mihraj in all the details, he told of what had happened at the first Vaanam, ( sky, atmosphere, level of vision), then of the second Vanaam, the third Vanaam, the fourth Vanaam, the fifth, sixth and seventh Vanaams; and how he saw Adam Alaihivu Sallam, Joseph (Yusuf ) Alaihiva Sallam, Abraham (Ibrahim ) Alaihivu Sallam, Moses ( Moosa) Alaivihiva Sallam in the fourth sky, ( or atmosphere or level of vision). And that to all of them in these Vanaams, he told Salaams to them all, Moses, Joseph, Abraham, Job, - with all such prophets he conversed.
Some of the doubting As Habis, - disciples, asked the Rasool when he was recounting the Mihraj on his return, as to the identifying marks or signs on Jesus, Isa, whom the Rasool claimed to have seen and conversed with. “Yes, I did see the marks on Jesus,” said the Rasool, “ There was a mole on his left side. There was a Light which proceeded from it. It was shining bright. He was in converse with Allah.”
When Jesus was on earth, only a very few had observed this sign, and in the course of time, this knowledge had been transmitted to the wise and the learned, - exactly as to where the mole was located, in which part of the body, and so on. It was only a few on earth who realised the significance of this sign or mark. “Yes,” said the As Habis, “ that is the Truth. There was a mole, an identifying mark at that particular spot. What you have said is correct. That light also came from it. “Only some who were capable of knowing were aware of the significance of that Light and that mark on the left side.”
Some of theAs Habis accepted this .But several others did not accept this. It was at this point that some of the As Habis now became the detractors of the Rasool and said that he was uttering falsehoods and lies. They claimed that the Rasool was among them at the time he said he went on the Mihraj and said he had done and seen so many things. At this point Aboobucker Siddique happened to come and they complained to him that lies were being uttered. On hearing of this, Aboobucker proclaimed that if the Rasool had said anything, then, it must be the Truth.
“If the Rasool said so, then it shall have to be the Truth: It is the Truth,” said Aboobucker. “ never can there be any fault or shortcoming in what he says”. The doubting As Habis had complained that while the Rasool was with them, he had claimed that he went away on the Mihraj to meet Allah. “ Oh No,” said Aboobucker again,” if he had said so, then it must be accepted as the Truth: in these circumstances, we must accept and believe in this Truth.”
Whilst this discussion was going on in this way, a fisherman happened to pass by. The fisherman stopped awhile and said, “ What got to you to say such big lies? From the day you were born, there was much destruction going on in this earth. You said that all our gods were false gods. And you now say that you have met God. You come and tell lies here; and what you say you saw, are all lies and falsehoods. It is you who have brought so much destruction here. Such lies you have uttered and turned men into beasts. You have brought destruction and trouble to man and beast on this earth. From where have you learnt such lies and falsehoods? Who taught them to you ? So the world will prosper only on the day you die…,” said the passing fisherman who then went away.
The fisherman went home and gave the fish he had caught to his wife saying, “ Cook this fish and have it ready for me while I have a bath at the pond.” He then went to the pond nearby and having removed his clothes and placed them on the ground nearby, he entered the water.
When he entered the water, he found himself physically emerging and surfacing from another similar pond, nearly a thousand five hundred lengths away ( miles ?) in the physical body form of a woman. He found himself surfacing as a beautiful woman in that distant pond. At that point of time, the king of that region who was out hunting, happened to pass by and wanted a drink of water from this pond. When he came upto this pond in search of water, he saw the most beautiful woman bathing in it. He had never seen such a beautiful woman in all his life, he said. He took her away immediately to his palace and married her forthwith. Thereafter, seven children were born to this woman by the king during a long period of time. Sometime after the birth of the seventh child, the woman brought all the children to the pond oneday to bathe them. Then she took a bath herself, after she had bathed and dried the seven children. Upon entering the pond for her bathand plunging into it , she emerged and surfaced in the first or earlier pond , as a man he was earlier- as the bathing fisherman. As the man he first was when he entered the pond, he was washed onto the bank where he had kept all his clothes, just as he left them. He then dried himself and wore his clothes and went back to his house. At his home, he saw that his wife had finished cleaning the fish and was cooking it on the fire. He came to the kitchen and very rudely asked his wife, “ What are you doing ? To which rogue husband of yours did you give the fish which I had asked you to cook for me ?”
So saying, he began to beat her up. “So you are cooking the fish only after I come back after such a long time. You must have given the fish I brought to some man, and now you see me coming and then you start to cook?” His wife retorted, “ What are you talking about? You just gave me this fish and you went to take a bath, and now you have just come back,” said his wife. At this reply, he started to rain blows harder on her.
A passer-by stepped in to intervene and he said,” You just gave your wife the fish which I saw you having earlier. Now you say she had given the fish to another husband of hers. What lies are you saying? Why are you trying to kill your wife by beating her? What wrong has she done?” “ Oh no, so you are the witness who is coming to tell a lie ? You must be the false husband of my woman, and you are the man who gave her the fish which she cooks for me,” said the fisherman: “ You see I have come after a long time after giving birth to seven children, and I have gone these seven years. My eldest child is now seven years and the youngest is one year old. And now you come here unasked to utter lies. Are you her lover then?” asked the husband. So saying, the husband hit the man. Then a crowd of people of the city collected around. “What is all this rubbish about you having given birth to seven children and all that ? What is all this mystery?” they said. “ Let us go and spill it out and ask the Rasool who is there in the Mosque.” When they all went there to the Mosque, the saw the Rasool in the same posture still continuing the discussion of the Mihraj. It was the same sight which the fisherman saw when he passed that way earlier as when he first spoke his piece to the Rasool, and the Rasoool was in that identical position and posture in earnest conversation in the same manner, when he first met him with the fish he was carrying.
The Rasool heard what the husband had to say, then the witness, and then the wife. The wife complained, “ Oh Prophet of God, my husband brought a fish just awhile ago and asked me to cook it for him. He immediately went to bathe in the pond. He came soon afterwards when the fish was cooking on the fire. Then he told me rudely as to whom I had given the fish, which he had brought for cooking, and asked me which of my lovers did I serve the fish, and that he had given birth to seven children and that he had been away for seven years. In this way, he is fighting with me and beating me. He is trying to kill me. Oh Prophet of God. You yourself might have seen the fish when he passed your way and which he just brought in to cook. That was the fish he gave me.”
“ Oh yes, “ said the Rasool. “ what you say is the truth. It is very true.”
At this, the husband got very angry. “What is this you are saying? I had given birth to seven children and the eldest is seven years old and the youngest is one year old. I have been away for seven years and in these seven years I did give birth to seven children.”
“Oh yes,” said the Rasool “what you are saying is also the truth.” “Then,” said the wife, “If that is so, is what I say is a lie ?” “No,” said the Rasool,” what you say is also the truth.”
The As Habis who were listening, then remonstrated, “Can both these versions be true ? ” they asked, “ you said what the husband said was true and now you say that what the wife said was also true. What is the meaning of this ?” they clamoured to know. “What the man said is true and what the woman said was also true, you said : they said two entirely different things,” they said.
The Rasool then said, “ Come, now I shall show you.” He then took them all to the pond. He then told the husband to rewmove his clothes and place them where he did place them earlier and enter the pond to bathe.
At this same time, in the pond far away, the king was searching for his wife with his man ans casting nets into the pond in search. The husband and the others with the Rasool could see a path under the water to the pond far away, and they saw how the king and his men were searching the pond. They saw the incredible spectacle. The man who plunged into this pond as a male, emerged from the other pond far away as a female, and she was hauled up in the nets cast by the king’s men. The king and his men were there and the Rasool was also there. And the children which the woman gave birth to, were also there. But the Rasool was also with the As Habis at the first pond and at the same time, the Rasool was also there with the King at the far distant pond, talking with the king. The Rsool was there and the Rasool was here at one and the same time. This surprised the fisherman who exclaimed, “ I see you there and I see you here. How can this be?”
The Rasool told the king, “ This person pulled out from the pond as a woman, was a man who had a wife and children, who are waiting for him at the other end far away. He fought with them and came here. Please allow him to go back to his wife. You take charge of these children and look after them. They are your children, are they not?” The Rasool thus spoke to the king and made the necessary arrangements.
The fisherman however, remonstrated with the Rasool, “You were there but how did you come here?” The Rasool said, “ We will talk about it later. Now you get back into the water.”
So the person got back into the water. So when he surfaced and emerged from the water, he found himself back again in the first pond and he also found the Rasool standing on the bank. “I saw you there now but how did you come here? You are standing here nad you were standing there.” The Rasool then said, “Come, wear your clothes and let us go.” And quite a crowd of As Habis were present there to witness this.
Very much earlier, while recounting the Mihraj to the As Habis, some of the As Habis had asked the Rasool, “There was a camel which was lost, Oh Rasool, had it come back?”
Earlier the Rasool had said that he had met a caravan near Jerusalem, and the caravan people had told him that they had lost a camel, he had said that he had met this caravan and he had met such and such persons, whom he had known in the caravan, and that he had spoken to such and such, who too had spoken to him, and such and such had described the lost camel, and that he had asked them whether they wanted the camel back. The caravan had now just returned home and the caravan people had said that they saw the Rasool at the place where they lost the camel, and also at the Baithul Mukadthis at Jerusalem. This was what the As Habis had heard earlier.
Now the Rasool pointed out this episode to the As Habis with the fisherman beside him The Rasool now addressed the fisherman and said, “ When you passed by earlier today, you called me a liar, a socerer, deceiver, a magician and as one who had caused destruction on this earth. And you asked me how much I had misled the world into evil and chaos. And you did call me a liar. And you said that it was only on my death that the world will prosper, and that you were praying to all your gods everyday to save this world from me.”
“But you had just given this fish to your wife and went to bathe in the pond. And you say that at this very moment you gave birth to seven children. And if you say this now, do you think anybody will believe you ? And you, a man, say that you gave birth to seven children – will anyone believe this? The seven children you say were born at the moment when your wife was cooking the fish you brought home; and you say that the first child was seven years old. Has the world ever seen such a spectacle before? Will even the children believe this tale? Nobody will believe this, - none whatsoever.”
“ Now we will ask these As Habis for what length of time we were assembled here. How many sahaths ? ( moments.). They replied that it was not more than fifteen such sahaths ( moments). “So within these fifteen sahaths ( moments ) , you faulted me, gave the fish to your wife, have a bath, bore seven children as a mother, then you came back, quarrelled with your wife and hit her, then went back with me to the king there, re-entered the pond there and the pond here and came back to the spot here again, - all this taking place in fifteen sahaths ( moments ). And if you say that in those fifteen sahaths ( moments ) you bore seven children, who on this earth will believe you ? How can you ever say so ? Yes, it was in this same way that you had judged me amd called me a liar. Who will accept what you say? Within seven sahaths ( moments), you had seven children. But I shall tell you this. Those seven were seven Nafs ( desires, lusts) in your mind. It is these Nafs which are now your own children, - earth, fire, water, air, ether, mind and desire. These are your own children born to you, and it is you gave brith to these seven.”
“ Oh Rasoolullah, you were there, you were here,you were at another spot, - Oh yes, everything you said is the truth,” said the fisherman.
“So was what I said a lie, or was what you said a lie? And do you know now who stood there and who stood here?” The As Habis too were present and heard this conversation.
“And who was the one who married you as a woman there when you gave birth to the seven children? These were your evil qualities. You will have to correct your path. And who did speak to you there? It was only Allah. And who it was who accepted you ? It was only Allah. It was He who stood with the As Habis. His representatives were there.And you were more than one thousand five hundred lengths (miles ) away. You see, The distance between Insan and Allah is not so far, so it did not take you long. AND MY MIHRAJ DID NOT TAKE SO LONG.”
Then the fisherman said the Kalima and accepted the Rasool. And then he asked Allah to straighten his Path.
So it is in this way that the Mihraj is journeyed with the Surat (Form) of Ishrah (the Light Form). IT IS THE LIGHT FORM, ( OLIVU SURAT ) ALONE WHICH CAN JOURNEY TO ALLAH. The state of the Qualb and the state of the Surat (Form) of Ishrah are the essentials of the Mihraj. The Mihraj is the meeting of the Surat ul Ishrah
( the Light Form ) with, and in, the Pure Qualb.
But the surat or form of the nafs, the manifestations of earth, fire, water, air, ether, mind and desire, - can never proceed on the Mihraj. There has to be the prior removal of the
seventy thousand base propensities innate in man. These have to be first cut and put asunder in a systemic way. One has to proceed warily, scything and cutting these constantly proliferating growths. And he who strikes the Path to Allah, to him, Allah and His Rahmath (Mercy ) will not be at a distance from him when he takes upon this Form or Surat of Light. This meeting of the Rasool and Allah, is spoken of as Mihraj, and is also spoken of as ISHRAH, ( the coming into being of the innate Light Form.)
The Rasool Sallalahuwa Allaihi was Sallam, went on the Mihraj only once. And the Rasool Sallallahuwa Allaihi wa Sallam says,” Whatever Allah has not told me, never have I uttered. What Allah has commanded me to say, that alone, nothing but that, have I ever uttered. What Allah has commanded me to say, that alone. Nothing but that, have I ever said.” So at whatever time or at whatever state the Rasool says that Allah has spoken to him, then it must be the fact and the truth that He did speak to the Rasool. There shall not be any doubt at all. When He was spoken to, He had spoken directly, face to face with the Rasool. He spoke to the Rasool through Gabriel (Jibreel), and He had also spoken to the Rasool directly without Gabriel (Jibreel.) What Allah conveyed to the Rasool though Gabriel, is spoken of as the Ayats or Revelations. This meeting of the Rasool with Allah, we say, is the Mihraj, and we also say, is Ishrah. One can identify and discover this Light Form or Surat.
Thus, one who has the requisite Ilm (or the Knowledge to attain this Form ), the one who has the requisite Iman ( Certitude ), the one whjo has the requisite Arivu ( Wisdom), the one who has the requisite Faith, Belief, Conviction and the Will, the one who has attained Perfection of the Qualb, (Qualb e pooranam adainthavarkhalum) attains that state, the Form of Light (Olivu ana Surat ). It is possible to commune and meet with Allah through an Enlightened, Effulgent Qualb. It was in this way that so many in the past, and those at the present, the Moomins, those who had Iman (Certitude) of the highest, the wise, those who became his Abd ( the most subservient ), in total submission to Him, those whjo committed themselves in total surrender to Him,- experienced the meeting with Him. And Allah has spoken to several such in many a mihraj. And whilst speaking and commining in this fashion, He had given the answers to many a question.
“ Oh Muhammad, you spoke to those three, did you not? Do you remember the cowherd? Tell him, - can you hear ME ,- tell him that he has realised ME. He who has realised ME will have realised you, Ohthe Rasool. And he who has realised and understand you, has realised and understood ME. Therefore, tell that cowherd who asked you to ask Me what reward I have kept for him,- tell him that in the Manimada Suwarkam ( the Manimada heaven ), there is an abode for him, a palace of precious gems, which I have reserved for him, with houris to wait upon him, with all the comforts and bounteous food and drink. I have caused the houris to honour and serve him and to await his arrival with joy.
Next, tell that monkey whom you met, that outside the seventh Heaven, I have created a splendrous Tree, bearing seventy thousand kinds of fruits and leaves of marvellous taste and beauty. And that tree shall preserve its growth and form eternally, bearing fruits of twenty thousand tastes. So that the monkey will continue to partake of such luscious fruits joyously and contentedly.
Then, tell that man who has been worshipping Me for ninety-nine years, - that man who was uttering My name for ninety-nine years, - he has not understood and realised you, Oh Rasool, and thus he has not understood and realised ME. To him, you have appeared to be a liar. He does not know what he wants, and he does not know why he so worships, and for what purpose. But since he has been reciting and uttering my name for so long a time, tell him that in the Heaven of Firdous, I have apportioned a place for him, - to be waited upon and served by houris, and he will be provided with all that he shall ever desire. Tell this to him, Oh Rasool ullah.”
This was conveyed to Allah by the Rasool, to be told to these three. “Give my replies to them, Oh Rasool.”
So when the message was given to the cow herd, his joy and happiness knew no bounds. “ Ah! Allah has given me such wondrous Heaven ,” he shouted. “Ah, what beauty ! What wonder !” Next, when the Rasool conveyed the message to the monkey, he was overwhelmed with happiness and jumped for joy. His Qualb opened up with happiness.
But when the message was given to the man who was meditating for niney – nine years, there was no such expression of joy. Instead, he said,” Was it for this I had laboured for ninety – nine years in this way ?” He was so very disappointed. “Oh ! In that case you can change places with the monkey and get a place on that bounteous tree outside Firdous, while the monkey can take the place in that Palace kept apart for you in the heaven of Firdous.” But this man did not yearn for Firdous, nor did he know of it. So he did not know of it. So he did not know of the Tree. “So let him have this beauteous Tree here, under which he will be happy here,” said Allah.
So this man went to this tree. So what was the use of praying in this fashion for ninety-nine long years ? What did he gain ? And for what purpose? His beard grew long and grey, touching the earth. The finger nails grew long and curved, going down to the earth. Most distressingly, he was totally unmindful of the Rasool, so that he never could know this light, the value, the worth and the magnificence of the Rasool. So many such have thus reaped what they have sowed. Allah has done so, and so rewarded.
So my beloved children, I love you so with all my heart. Know this well. You shall know this for your own good, for your own salvation. You can know and learn from the Hadiths too, where there are instances where the Rasool has spoken directly. From the historical texts too, you can learn quite a lot, directly and convincingly. It is possible to see the Rasool and speak to him, if you acquire the Light Form. Or you can learn from those who have had the experience, and those who have realised and who have become the Light Form.
But let me caution you, that there will be people who have their doubts, and who argue incessantly about the Fundamental Truth. Those who argue and doubt about the Truth are many and varied. And it is these arguers and doubters who will not leave you in peace, you who carry the Love of Allah and the Love of the Rasool, you who love the Straight Path, for Allah’s sake alone. Such of you then will face more opposition and venom. This Path then, is for those who have realised and experienced the Love ( Ohoppu ) for Allah and the Love for the Rasool.
And those who pick out and expound the Fundamental Truth and show the Pathway, citing examples like the miracle of a tree or a bird or a life, or by any other common manifest miracle, or by any truthful examples, or by any good deed ( nanmaylayum), or a fruit or food ( risq), or through the babes, - these try to melt the Qualb and establish conviction and belief. When they try to bring about that state ( nelai ) in which a commitment to, and a relationship with Allah is being established, these doubters and argumentators will try to prevent this and cause obstruction by all means. But such opposition will always come from those who have captured and are possessed of the Duniya (World), - these are the very opposite of those who try to establish the Truth in their very Qualb.
They are the critics and the detractors and the idlers who are nvber able to pick out the Truth ( Oonmai), and use this Truth for their own salvation. Therefore they think that they are correct in the Path they traverse, but in actual fact, they do not like that Truth, they do not like that Love, they do not l8ike that yearning, that Unity with Allah,- and these elude them, and never can they have them. They will hold onto that which is the very opposite of Truth, insteasd of dwelling and appropriating that Fundamental Truth. Never will they allow the strengthening of a virtuous quality ; nor will they permit peace and goodwill to flourish. And they will not permit the Absolute Belief in Allah to grow, nor permit that absolute belief in the Rasool of Allah. These ate those who detract one from the Path byt criticising everything and saying , - ‘ this is not correct …. That view is faulty….. what is the authority for this …. Must be interpreted in another way…..I think this is that …..etc. ‘ Thus their eyes, their nafs ammara, their jealousies and envy, their anger and hatred, their craving and egoism, will be causing divisions and separations among themselves. But Allah’s Truth, and that state of acceptance and belief in Allah, that state of Love and Reverence for Allah, that beauteous feeling of Bliss and intense happiness which comes to one, for instance when one satiates the pangs of hunger in a hungry man, - such states of Bliss cannot be attained by them.
In instances where one without Faith ( Nambika ) os taught the words of Faith, so that the Faith comes to be established in that one, and who therefore is placed on the correct Path, - such a thing will also find no acceptance by those critics. These critics proclaim that if one is on the path of error, then such a one has been destined to be on the path of error, and so let that one continue on that path of error, because in their words, - “this is what we say”.
It is for this very reason why some few men of wisdom, conviction and stature did not like to live among these detractors in certain parts. Such then are these men in this Duniya, who thwart and prevent the Truth from being established among those who hunger for the Truth.
They persist in detracting a person who is being guided with great words of wisdom on any straight path, or who is being helped and taught to realise the Truth, or whose faith and belief is being made strong and firm. Nor will they allow a person to accept or perceive the Truth (Oonmai ), or even tread the Straight Path. Such of them will not allow a hungry human to eat the food ( rizk ), after he had obtained it with difficulty over a long time. They persist in crying out , - “ what you sday is not correct … this is how it should be ….It is not this, it is that …. And by such means and ruses, they will never allow anyone to grow, never allow anyone to see the Truth, never allow a person to proceed on the straight path. Those then are the detractors and the critics in the Duniya, who direcft their own paths to their Jehannam , - the hell of their seeking. They will never allow anyone to tread Allah’s Straight and direct Path. Such are these vicious folks.
So my beloved children, I exhort you to think deeply and clearly, meditate upon what I have said, each in your own way. That fundamental and intimate relationship between yourself and Allah, will be exactly in accordance with this relationship, exactly in this manner, as is portrayed and evidenced by the Rasool’s Mihraj. This Qualb is within this physical body (surat). This ‘form’, ( surat) is the physical body and relates to the Duniya, and itself carried the Duniya. But there is another Surat or Form within you which is specifically designed to relate to Allah, and Allah alone. Thus the Nafs is placed in the physical form to appreciate and relate to the Duniya, while the Qualb which is of Light, is emplaced to relate to Allah, to converse with and ‘meet’ Allah directly, face to face. One ‘meets’ and converses with Allah with the Qualb, through the medium of the Qualb, in the Surat of the Qualb, in the Form or Surat of the Qualb. The Qualb is a Form, a subtle Form of Mystery. It is the Form or Surat of Light (Olivu ana Surat). With this Form of Light, the Qualb is in Perfection, - that one can speak with Allah, utter the Praise due to Allah, talk with Allah.
There are however many other meanings and interpretations by many at different times at different places. As one progressed and grows, when one reads and when one contemplates and when one meditates, these meanings occur in all their purity.
Therefore it is myself who shall establish this state of Purity and appropriate this Truth with my own power of my analytical ( deductive, logical ) reasoning, ( my Quthubiyat, Pahuth Arivu) as indicated ; it is myself who shall dispel the darkness of ignorance which is enshrouding me ; it is myself who must seek the daylight dawn of Truth, and seek the Ultimate Truth of my being, the Ultimate Reality or Haq ; it is I who must see my own Light Form of Life, of my Soul, of my Qualb, of the very core (kumbam) of my being, of the Zat, the very Essence. We call this the Night of Muhraj. This ‘Night’ which is spoken of, is that part of the efforts and labour in the search for Allah, the journey to meet Allah ; and the other part of the Mihraj is the ‘meeting’ with Allah, whilst being in the physical body.
But there are those who are aware of only of their own physical form. Their body and mind, who will seek only the Duniya ( the mundane world ), and be immersed in it and appropriate all that it offers.
Thus in this way, there is in every insan, the ‘inner’ and the ‘outer’ of his being, and we must view the Mihraj in this light, with this perception. My beloved children, I tell you that the inner relationship, the connection, the communion between ourselves and Allah, is such an easy matter, and He has not put any burden upon it.
In this regard, let me explain one more point. One day, Baghdad Sheikh Sultan Fakir Muhiyaddin Abdul Quadir Jailani, went into a forest to meditate and worship. Then two of his disciples pleaded, “ Oh Quthb ya Muhiyaddin, please let us come with you to do our meditation with you.”
The Quthb said, “ It will be very difficult for you to come with me. I am going into the forest to seek a way to solve my very own matters. So it will be very difficult for you to come with me, so go your way. “ “ No, no,” said the disciples, “ we will not have any difficulties coming with you. We must come with you.”
The disciples persisted in going with the Quthb in spite of his warning. So the Quthb took them along. The Quthb proceeded ahead of the two disciples who followed behind. One of the disciples took a mat along to sleep on, because he said there might be thorns in the forest. The other took a pillow with him to sleep on. They all went into the forest and they came to a cave. One of them looked inside the cave and said, “ There might be snakes and things inside, and we shant go in.” The cave was very dark inside and was long. “Some animal or thing might come from inside and eat us up, “ said the other. “Look, the Quthb is going inside, and it might cause those things inside to come out, and if they did come out, they will catch us and eat us up.” So instead of going inside the cave into which the Quthb had gone, one of them spread his mat under a tree and lay down, and the other placed his pillow under that tree and sat down on it. So the Quthb was inside the cave meditating, while these two men were outside the cave under the tree, for a long, long time. And by now, six years had elapsed in this manner.
Then the man on the mat opened his eyes and the one seated on the pillow, also opened his eyes. The man on the mat asked the other on the pillow, “ My brother, how big is this world, as seen by your eyes? The other asked, “How big does it appear to you? He replied, “ I can see the world as big as this mat. “ The other man replied, “ I can see the world as big as this pillow.”
“ So we see the world as big as this mat and this pillow. Let us find out from the person inside the cave, how big does he see the world.” Then they went inside the cave, pulled the Quthb by his hand, shook him up and brought him out. “We want to find out from you, how big is this world to you ?”
The Quthb laughed and said,” Instead of completing your own mission for which you came here, you are asking me how big is this world. “ “ No, we happened to find out from each other how big the world is. So we thought of asking you too.” The Quthb had on his finger a ring with a small gem on it, given to him by his mother. The Quthb said that he saw the world as big as the small gem on his ring. So the two men began talking, “Oh then each one sees the world in different ways ! “ The Quthb seated himself down while these two men were talking in this way.
At about this time, the king of the land had lost his camel, and there were men wandering around in search of it. While the Quthb and his disciples were conversing in this way, the king’s men came over and grabbed the man seated on his mat, hit him and asked him, “ Where is the king’s camel ?”
They rained blow after blow on this man to make him say who took the king’s camel. But when he could not stand it any longer, he pointed to the man seated on the pillow, saying, “ There, ask him, he will tell you .” So when they belaboured the other man on the pillow asking him about the king’s camel, he pleaded, “ Oh do not hit me, I did not catch the king’s camel. I never saw it. “ But you are the one who caught hold of it, now let us have it, “ said the king’s men.
“Please do not hit me any more. I was meditating here and nothing else have I done.”
“ But” said the soldiers, “that man there on the mat says that it was you who caught the king’s camel.” “ No” shouted the man, “ was it I who caught the camel or you ? At this, the soldiers went over to the other man who said, “ When you asked me how big the world was, I said it was to me the size of this mat, and when I asked you, you told me that you saw the world as being as big as your pillow.”
“Now,” said the first man, “ if you say so, then the camel must be in that pillow, because the camel is not on my mat. So you are the one who caught the camel.”
While these accusations and counter- accusations were going on followed by the beatings, the man on the mat said that the person inside the cave was the one who caught the camel.
Then the soldiers went inside the cave and dragged the person meditating inside, and threatened him and asked him, “Where is the king’s camel? “ I did not catch the camel; I did not take it ; and I do not know anything. “But” the soldiers said, “ these two men say that you took the camel.” The two men then said, “ Are you saying that we took the camel ? I only said that the world was as big as my mat, and therefore I did not see any camel there. And he said that the world was as big as his pillow, but he too did not see the camel there. But you said the world was as big as the gem stone on your ring, so the camel must be there. So you are the rogue.”
The Quthb smiled and said to the man on the mat who had spoken earlier, “You are a wise Arab.” The Quthb then addressed the soldiers, “You see, none of you saw the camel, and we did not catch hold of it. That camel is now grazing over there a little further away, on the other side of the hill there.” “ We shall go there and get the camel. But if we do not find the camel there, we shall come back here and cut your three necks. So they went there over the hill and founf the camel. They said that what was told was true, and that the person who told them this was a great man. So they brought the lost camel to the Quthb and begged his forgiveness on their knees, and asked the Quthb to administer the Kalima to them.
So our prayers and our worship are also like this. This is the extent of our prayers, - that same small extent of our own perception of what our prayer is. The little amount of wisdom we have is limited like up to the mat we sleep on.
And the state of our Qualb is limited as to the extent of the pillow we sleep on. To that vast extent to which we have kept within and embraced the Duniya ( world ), then to that extent that our wisdom extends. The Quth had a small gem on his ring, and to him, the extent of the Duniya was only to that minute extent, - the size of that small gem. To the Quthb then, Duniya’s kalvi ( his knowledge and awareness ) , was of a minute size, - the size of that small gem stone on his ring. It is in this way that each person understands the circumstances and the worth of the Duniya, depending on how much of the Duniya one has retained. It is in this way that the amount or the extent of our workshop, our prayers, our meditation, and our obeisance receives our concern and our attention, - a very, very small extent. It is this very small portion of your awareness, your knowledge and concern which you have retained for your religious life, is the extent of your Qualb as at present. Whatever portion of the Duniya or of the Hereafter (Ahkiram ) which we have kept within us, - that will be the extent of our prayers, our workshop, our Zikr and our Ibadat.
What I have related is a small hadith of the Quthb, of an incident during his twelve years of solitary meditation and this comes in his narration. It is on these lines that you must think and contemplate, so that understanding and knowledge will dawn in you, my beloved, my precious children.
On another day, the Quthb Muhiyaddin Abdul Quadir Zailani was relating hadiths to his disciples. His son, having obtained distinction, honour and titles of eminent scholarship and learning, having mastered the several works and kithabs and was accomplished in every field of knowledge, and such was his learning that he was often called to lecture the ulamas, the learned and the wise. When the Quthb was thus discoursing to the assembked crowd, his son was also amongst the crowd and was listening to his father. When the Quthb was delivering his address, the entire assembly was listening to him in rapt attention, with their qualb melting, without being distracted by anything. The Quthb after sometime said, “ …I came to this assembly in the morning when I saw so many of you here. So my brothers, I wish to ask your permission to attend to some small matter of mine.I awoke early morning, and after my Suhabahu prayers, I kept some water to boil, but when I saw you gathered here, I came over here. So will you allow me to go and have a drink of water I kept to boil ? I had left after Subahu, but now it is nearly Luhar time ( midday ). So I shall have to come here again and take your leave before I go for the Luhar prayers.” The crowd said, “ Oh great one, ( Nayakhame ) go and have your water and come. “ But when he went inside, he found that the piece of roti and milk which he had kept for his breakfast, had been eaten by a cat. He found that there was nothing there to eat. He told the cat, “ Allah has given you that food ( rizq).” So he had the boiled water only, instead.
In the meantime, the Quthb’s son had taken his father’s place, and he was addressing the assembly most eloquently and fluently. He was talking and talking loud and clear, with gestures and emphasis.
He was addressing the crowd with gusto, citing verses from the Quran and giving the various interpretations. He was shouting aloud for emphasis. Surprisingly, the crowd began to slowly drift away, some going here to rest awhile, others going there to have a discussion among themselves, some went over to catch fish, others rested under the trees : and they all paid no attention to the speaker. Very soon there was no one around him, and he was continuing to speak.
Then the Quthb came back, and the crowd which had dispersed, assembled once again. “You must forgive me for keeping you so long . I had been held up at home for a little time. There was a little rizq (food ) destined for me and a little milk. But when I went there, I found that the cat had eaten the roti and drunk the milk. So I drank a little water which I had to heat up. This is why I was delayed. So please forgive me for this delay. So in the name of Allah, please forgive me. “
On hearing this, the hearts of the assembled people melted, and they were so touched that tears came to their eyes, and some were openly crying. Their eyes became red, and some even were wailing aloud, and their noses were running.
The Quthb’s son was observing all this, and had heard what his father said. He was bewildered and complained, “… here I was talking and elucidating so much loudly for every one to hear, and no body cared to listen to me, and they were lazing and lying around all the time. They were talking and smoking ( the hubble- bubble ), and never paid any attention to me. But when you came father and spoke the few words now, saying how the cat ate your roti and drank the milk and how you drank the water you boiled, every one was touched and shed tears. What is the reason for this, and what is this mystery ? Look at them, they are wailing and crying, and merely because you said that the cat ate your rizq and you drank the water. That is no great wonder ! And what is the reason for this ?
Then the Quthb said, “ My son, it is very true that you have learnt and studied. It is also true that you an Ulama and an Alim. But what you learnt is from books and texts, and all the literature and things prefered by the Duniya. Upon accomplishing those studies, you received a Certificate and appropriate title. So when you expound what you learnt from the books and texts, that knowledge is of the books, so that the people go away form you.
But I did not learn from the books. I have learnt what I should know from from within my Qualb. I gathered my knowledge in Allah’s abode, which is my Qualb. I learnt with the innate process of learning already established in my Qualb. So the words which I speak come from this melting, rending place of my Qualb. And because my words come from His Abode in my Qualb, they are not mine, - those words are His words. So those words will melt even the hardened Qualb.” The Quthb continued : “ Your words however, come from the “I” in you, your egotistic expression of words and knowledge gathered from books and texts.
Those other words gathered come from Allah : therefore, even the Qualbs which would remain unmoved and intractable, will respond and quiver. It is absolutely that love for Allah, that utter affection for Him, that utter compassion for Him, which alone is the force or power. Therefore, Allah’s three thousand gracious qualities and His mercy, His Love, His Affection, reciprocates as His Gaze into your Qualb. And that Gaze proceeds from His Melting Qualb, Most Merciful and Most Compassionate. “
So when words proceed from such a Qualb, they are out - pourings of a Qualb most Merciful, most Compassionate, with Love most profound, which are of such power as to liquify and melt even the rock- hard, unmoving, unshakeable and hardened of Qualbs. Those who could never understand, will understand. Even if they can never understand because of differences in language ; yet that point spoken of, from a melting Qualb, reaches home. Whatever the language spoken, whatever the dialect used ; the point uttered by a Qualb with Love and Compassion, is received and savoured by the recipient Qualb.
There is a symbiosis : the compassion reciprocates with the compassion of the other : the love reciprocates with the love of the other : that mercy and affection reciprocates with the mercy and affection of the other. Thus the two Qualbs become joined by the bonds of such compassionate love by the words of Allah coming from Him. Truth merges with Truth: Heart merges with Heart: Love merges with Love : Mercy and Compassionate Affection merges with Mercy and Compassionate Affection. Such then is the power of Allah’s words when spoken by Him. It is His Nature, His Love and His Word , which is the Power when it reaches.
“ So that, my son, those are not my words which I spoke ; they are not my actions.”
“ But when you said , ‘ I spoke to them “ and that ‘ I lectured to them ‘ and that ‘ I explained to them ‘, then what they received was “ YOU “ , that is, the learning which you had learnt. That was why it happened the way you complained of.”
“ Therefore my son, I urge you to learn this learning which I have spoken of. And if you did , then they will all praise you and flock to you to hear you speak. But the time you take to learn of this Love and these words, they will all gather to hear you expound the Ilm, and that Ilm will be the Ilm of Allah. That Ilm is Allah’s speech. It flows out from Allah’s Qualb to your Qualb, from where it flows into the Qualb of those who hear to hear you. “ These are the words of the Qualb.
This we must learn, we must understand. This is the learning which is most essential. Ilm is like this. The Word is like this. Conduct and action is like this. It is in this state that Truth ( Oonmai ) receals itself in the Qualb, - upon which, the state of Eternal Peace and Tranquility ( Shanti ) is attained. Do contemplate on what I have said.
What we learn, what we speak, what we do, - we have to understand in the way I have spoken. Each of you my children, who are so precious to me than mine own eyes, do train and develop your Qualbs ( hearts) ( iridiyatham ) , correct it in the manner I have spoken, and make your own Qualb take the LIGHT FORM, ( Surat Olivu ) in order to commune with Allah : make the Qualb , the Qualb of Mihraj to commune with Allah : make your Qualb, your Heart, take on the Form of Sheer Light. When these two, - the Light Form Ishrah, and the Light of the Qualb merge together into one to commune with Allah( vashanikka ), - will be the attainment for some : For few, others, when the Light Form Ishrah and the Light of the Qualb merge, the ‘merger’ takes on a new and different ‘body’ or Form ( Surat ) of Light. The Light Form of Compassionate Love ( Ohopu ana su ), another Qualb to commune with Allah.
This is the Absolute Secret, the Finale, the Mihraj, the Finality of the Merger. This is the MYSTERY OF BEING. This is the learning, the mystery of the method, the secret of the way, which was the core secret of the Prophets, the Quthbs and the Olis. Let us learn this secret : let us probe this mystery ourselves for our own attainment. Ameen.
As Salaamu Alaikum wa Rahumathullahi wa Barakathu hu. May Allah help us all. May His Kudarat ( Power ) and His Rahmath ( Grace ), His Love and Mercy, be given to us all. Ameen. As Salaamu Alaikum wa Raumathullahi wa Barakathu hu.