The Muhammadan Reality Archives

The Muhammadan Reality Pt.5

How do creatures bound by time know their Creator who isn’t, how do we put together a picture that spans the length of time, the answer is part of why Al Haqiah Al Muhamadiya exists?

Time is needed for wisdom to exists, which is the quality that sets man apart from all of Allah’s creatures his heart is designed for this purpose, “Have they, then, never journeyed about the earth, letting their hearts gain wisdom” (22:46). Wisdom can’t exist unless the complete picture of events is revealed, and the purpose of travel in the verse is to witness other people’s stories and learn the wisdom behind what happens to them. Man’s perception is only able to encapsulate the meaning of events and arrive at the deeper reality behind the picture, to see the wisdom in its nature, as time passes.

Therefore, Allah said in a hadith Qudsi said “I am Time”, you will see My hand in the universe as you gain wisdom. The word in the hadith for time is Dhuhur, meaning I am the span of Time, when practice wisdom it leads to more wisdom, so the complete picture of Allah the highest form of wisdom is known by knowing all of time from the moment Allah said Kun (Be) and the universe came into existence until Qiyama, the universe ends.

Our knowledge of the universe is filling in the gaps of that picture which is why Allah said in the Quran man will see the truth when He studies the universe and himself (41:53).

What Allah is saying in the hadith Qudsi is that the entire picture of who He is, His qualities, will be revealed to His creatures over the complete span of time and this learning process will not finish until the universe ends, a lesson Allah taught the Angels when He created Adam and revealed to them that the universe has Hidden realties it runs by (laws, quantum mechanics) that they had not learned yet.

Man comes into this life to experience a snap shot of this reality, a snap shot of Allah’s qualities at some point along the universes time line:

“He knoweth that which is in front of them (death) and that which is behind them (this life they left)

[He has complete knowledge of their lives, He is the Span of Time while man’s existence is limited to his own lifespan], while they encompass nothing of His knowledge (that complete picture) save what He will” (2:255) which is given to them through revelation and inspiration by those who witnessed it and can reveal it in the form of wisdom, the Angels.

There are two kinds of beings this kind of knowledge is intended for, the Angels who are immortal and will witness all of it, and the prophets, saintly men and those Allah inspires besides them without them knowing, will be given this knowledge in condensed form (summation) as revelation and inspiration in their hearts, by simile a feeling can tell you what a thousand words can’t and many of our feelings are guidance from Allah through His Mala’ika.

The 99 qualities of Allah cannot be known properly except over the span of time, but because of what the prophet (saws) achieved Allah revealed to Him (saws) all His qualities which no prophet (saws) before Him had received in their entirety. For example His quality of the being al Latif, the subtly aware, its role in the universe could not be known properly until the modern age when man began to study how the universe was constructed, understanding subatomic space is being subtly aware of what is happening around you at the most finite levels.

These new perceptions on life we are given is the result of the maqaam (station/rank) of the Muhammadan Reality and because of it Allah wrote the prophets (saws) name on the Arsh as proof since it is the only other thing that knows Allah properly (through the span of time).

Besides the things we have quoted and written in this work already, what else have the scholars said, what else did the prophet Muhammad (saws) himself say?

“The Messenger of Allah (saws) Himself said: ‘None of you truly believes until I am more beloved to him than his child, his father and all the people.'” (Ibn Maaja)

Abdullaah ibn Hishaam said: “We were with the Prophet (peace be upon him), and he was holding the hand of ‘Umar ibn al-Khattaab. ‘Umar said to him: ‘O Messenger of Allah, you are dearer to me than everything except my own self.’ The Prophet (peace be upon him) said: ‘No, by the One in Whose hand is my soul, until I am dearer to you than your own self.’ ‘Umar said to him, ‘Now, by Allah, you are dearer to me than my own self.’ The Prophet (peace be upon him) said: ‘Now), O ‘Umar.’” (Bukhari).

This is one of the meanings behind Allah writing the prophets (saws) name on the Arsh, He (saws) is tied to belief and as a result reality itself. This is because love is a form of sight and no person will see the way of the true path except through the prophet (saws). This isn’t about your self interest or the prophets (saws) its about the reality Allah created in the universe and how to arrive at a destination. When your nafs is gone you see others more than you see your own self, and when you begin to see the prophet (saws) more than you see your self you have learnt how to see, this work explains why Allah made this the reality of the universe and why the prophet (saws) was given this.

If a person or prophet is to be granted access to unique knowledge from the past and future, at his point in time through revelation and inspiration, and the nature of that knowledge is only known through the complete span of time because it is revealed over that time, such as all the qualities of Allah, then nothing from his past or from his future can be in the way, He needs to be faultless and sinless through all time so that nothing hinders the spirituality of this coming to Him from any perspective or direction, because to understand a picture that is seen by grasping the span of time in your perception you need to be deserving of every perspective and direction on life.

All the prophets achieved this to varying degrees which is why they where made Prophets before they came into life and received portions of its revelation like the partial list of Allah’s qualities, but the prophet Muhammad (saws) was the only one to entirely fulfill its requirements and receive every name of Allah.

“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved” (2:286) this verse is why the prophet Muhammad (saws) is deserving of every respect, what He (saws) received is proof of the work He (saws) did and what He (saws) earned as a result.

Al-Mughira (ra) Narrated: The Prophet used to offer night prayers till his feet became swollen. Somebody said, to him,” “Allah has forgiven you, your faults of the past and those to follow (the future, so why do this).” On that, he said, “Shouldn’t I be a thankful slave (of Allah)?” (Bukhari)

Imam Ibn Arabi and His main student Imam al Qaysari said on this subject (the translator’s commentary is also included):

“Ibn ‘Arabi begins chapter 27 of the Fuṣuṣ by saying that the Prophet possesses the wisdom of singularity (fardiya, uniqueness) since he is the most perfect being in existence. It is through the Prophet that the matter of creation began and ended.”

The Imam Said: His is the wisdom of singularity because he is the most perfect existent of this human species, which is why the matter begins and ends with him, for he was a Prophet while Adam was between clay and water (the souls of prophets are then given prophet hood after this). Then, in his elemental form, he became the Seal of Prophets (after Allah asked the souls of every prophet to take the oath of prophet hood by the light of Muhammad).

Imam Qaysari Imam Ibn Arabi’s main student comments on his words by breaking down the components of the universe; “It is the wisdom of singularity because of his singularity (uniqueness) in the station of Divine All-Comprehensiveness (al-jam‘iyya al-ilāhiyya), above which is nothing except the level of the Essence (to be free from matter, sub atomic or otherwise) of Exclusive Oneness (al-dhāt al- aḥadiyya, Allah is exalted above everything in the universe). This is because it [the station of Divine All-Comprehensiveness] is the locus (center) of the Name Allah, which is the greatest, All-Comprehensive Name (al-ism al-jāmi. The name that combines all of Allah’s qualities) amongst all the Names and qualities.”

(The prophet (saws) was the closest in reaching the oneness, singularity, of Allah that is represented in the Name Allah, which in its meaning encompasses all of Allah’s other names. Just like your name when calling you also embodies who you are, the qualities people remember about you when they see you. Allah gave mankind a shortcut to connect spiritually with all His qualities by revealing to us His name, Allah, which in its meaning is the totality of all His qualities, it is His personal name that sums up everything He is. “Say: Call upon Allah or call upon, the Beneficent One (Al Rahman); whichever you call upon, His are all the attributes of perfection” (The qualities you should acquire) (17:110)).

Imam Qaysari continues; “Thus, the Prophet possesses the wisdom of singularity because he is the being who best embodies the Name (qualities of) Allah—which is at once the All-Comprehensive Name and the solitary or singular Name (al-ism al-mufrad)—but also because, in the descent of Being (from the spiritual to the physical aspects of a being), he (saws) stands alone at the top of the cosmic hierarchy of Allah’s Self- Disclosures (things Allah revealed to His creatures about Himself).”

“In order to illustrate this point further, Qaysari cites a well-known ḥadith in which the Prophet is reported to have said, “The first thing Allah created was my light” (The first thing Allah created was an aspect of the prophets (saws) character, His light, and the light shinning from any person’s face tells you his nature, qualities and who He is. Thus from the prophets (saws) light Allah created every thing the universe relies upon to exist, “every excellent thing”). (end quote)

The light of prophet hood came into existence from Allah directly, from His “essence,” thus giving the prophet Muhammad (saws) the ability to know everything that was created from it, the ability to understand the complete span of time. All things have their reasons (causes/asbab) for being the way they are and this is the reason why the prophet Muhammad (saws) could Know all of Allah’s qualities properly above other prophets, because we all benefited from His (saws) reality, this is why mankind excelled above other creatures the reality of Mankind created the universe and every other reality exists within ours, therefor we can know them all but they can’t know all we know, we can understand the life of every animal but they can’t understand ours, this Haq extends to every intelligent creature Allah created, spiritual and physical.

It is our breadth of understanding that gives us uniqueness, from which we draw the most complete picture of life in our selves, this is where wisdom comes from and vision of Allah, it is not our depth and who has the most knowledge about any one subject, which Allah’s spiritual creatures surpass us in.

Allah explains in the Quran this unique ability of mankind; That his heart can know things vast in nature in a single moment and sum them up with a feeling or moment of inspiration so his consciousness can understand what he is experiencing and then put it into words.

This is why Allah began a surah about the balance He created in the universe by first saying He created man and taught Him speech, the purpose of his speech is to describe the universe from his reality, a reality created to understand everything.

“The Merciful, who taught the Quran, He created man, and He taught him speech. The sun and the moon move according to a fixed reckoning (obeying the forces of the universe); the stars and the trees bend in prostration (Their ecosystems obey His laws). He raised the heavens and set up its balance, so that you should not transgress the measure (all of these ecosystems are connected right down to mans psychology and spirituality). Always measure with justice (in society) and do not give short measure (to people)”. (55:1-8)

Allah created mankind, therefore this next verse is not an accusation against them but a declaration about what Allah created;

“Man is made of haste (ultimately a reference to his heart which quickly sums up information about many things with a single feeling that represents them). I shall show you My portents (Hand in the universe), but ask Me not to hasten (let them come to you naturally so you can know their asbab/causes in the universe).” (21:37)

Imam Ali (ra) said about this, “the vision of the eye is limited but the vision of the heart transcends all barriers of space and time,” the heart can encompass the universe and many large things in it with its vision, regarding all this Allah said in a hadith Qudsi “Neither My Earth nor My Heavens can contain Me, but the heart of a Believing Servant, contains Me.” This is the breadth of man’s capacity, what His heart can encompass and understand surpasses every other creature.

Man’s is unique because of His heart which is completely focused on his soul, that is always reading the sub atomic spiritual world taking input from what is happening around us. Because of this the heart is the center (loci) of manifestation of Allah’s qualities, this is its vision that Imam Ali mentioned. Our prophet (saws) was given the complete picture of Allah and it is Allah’s reality that manifests itself in all the prophets in a complete way, rather than as individual or multiple qualities seen in lessor humans who can’t encompass every kind of issue and creation in the universe over the span of time as well as them.

“The Muhammadan Reality therefore marks the beginning of existence and is brought to its completion and its totality in the Prophet. It is for this reason that Ibn Arabi states that “the matter begins and ends with him.””

Imam Qaysari explains that the levels of Divinity (al-darajāt al-ilāhiyya) bring about the cosmos (in stages because some of Allah’s qualities take priority over others. Like Allah’s saying, “my mercy overshadows my wrath”).

Imam Ibn Arabi says: “He (Allah) observes the levels (darajāt) which are with the Real (Haq of the universe) when He says, “Raiser of levels, Possessor of the Throne” (40:15) (Here Allah combines the stages of creation with the Arsh, in a single verse), because of His establishing Himself upon it with the Name the All-Merciful (al-Raḥman). So, there is no one under the Throne whom the Divine Mercy shall not reach, which is why He says, My Mercy encompasses all things (7:156). The Throne encompasses everything while the One established upon it is the All-Merciful. Through its reality does the cosmos receive the diffusion of mercy (sarayān al-raḥma), as we have elucidated elsewhere, both in this book and in the Meccan Revelations. (These are the mechanisms, asbab, behind creation receiving rahma or mercy from Allah, it comes to us from the subatomic to our world, hence baraka in life originates from here).”

This is how the scholars described the universe from the sub atomic world down to us on earth;

“According to Qaysari from these levels of Divinity (the qualities of Allah manifest in stages in the universe until we reach the Arsh where we can see their totality, Allah), the First Intellect is brought about (into existence from the first particle) and, from it, the Universal Soul is existentiated (“I created you from one soul”). From the Universal Soul come about all of the rational souls (other souls), bodily matter, universal substance (the first particles everything else originates from), and the starless heaven (falak al-aṭlas), which Qaysari identifies with the Throne (the universe of stars we see in our night sky ends at the Kursi, beyond it inside the Kursi and Arsh, stars don’t exist, this is something the prophet described in ahadith). Then the Footstool (kurs) is existentiated, followed by the elements (particles) from the heavens and the earth (that we know). This process therefore accounts for the intermediate world (Barzakh (veil) between our world and the spiritual world or ghayb) or the world of imagination (malakūt, basically the subatomic world whose particles create the images we see in our mind) as well as the phenomenal world (mulk, physical world).” (Imam Qaysari as Imam Ibn al Arabi is describing the universe from the sub atomic world and the first particles that exist at the deepest depths, the universal substance, to the physical world with its varied particles and elements).

“Through the descent to the ranks of matter (from the deepest subatomic depth to our world), the establishment of mercy comes about. (Allah in the Quran says “I am the light/particles of the Heavens and the earth”, and “He guides (through) His light/particles Whom He wills”, 24:35) So the Muhammadan Spirit (in the old language it is His spirit because that is the world of spirit), which is the locus of manifestation of Allah’s mercy, establishes itself upon the Throne (Allah wrote His name there to indicate the prophets (saws) association with everything the Arsh does) so that His mercy may permeate the worlds (the entire universe), just as He said (about the prophet), And we sent you not, save as a mercy to the worlds (this is its proof)(21:107) (these are the asbab, reasons behind that verses existence, this is how the prophet (saws) was a mercy to all the worlds, not just in name but in reality).”

“If you want, you can say that, through the reality of the Throne, this permeating [of mercy] exists in the world. And it (the Arsh) is the fixed entity through which the All-Merciful (al-Raḥmān) is manifest in the world, just as He is manifest through the First Intellect in the world of spirits (sub atomic) and through the outermost sphere in the world of bodies (the physical that was created from the spiritual world).”

Insha Allah you have benefited from these two Imams words and understand how much of the universe they comprehended, how ahead of their time they were, unfortunately today they are being attacked and tarnished by those wishing to turn Muslims away from their greatest scholars, their history and true heritage.

The name Allah is a gift given to the prophet Muhammad (saws) for His entire community because by saying the name, we are connecting our self spiritually with that singularity of Allah. We benefit from it because we spiritually connect ourselves through this name with the totality of what Allah is, revealed over the span of time regardless of which point in time we exist in becouse He is timeless and does not change.

Each quality of Allah created different parts of the universe, so when you say Allah you open your heart to the universe to receive from it through Him, each person makes different kinds of connections because they are unique, which is why Allah says to people who call on Him, He provides help, assistance, aid, support from unexpected places they do not think of. Like other prophets (as) the prophet Muhammad (saws) was a truly unique individual, so when He (saws) said Allah He received from places no one else had ever received from before.

The mercy Allah granted the universe through Him (saws) reached the entire universe because of the Arsh, His (saws) reality helped every other reality come into existence and helped every creature know Allah.

“Say: “Invoke Allah, or invoke Al Rahman (the Most Gracious): whichever name you invoke Him by, His are all the qualities of perfection (Asma al husna).” (17:110)

Notes: The Hadith Of Jabir

1) “He was Abu Abdallah Jaabir ibn Abdallah ibn `Amr ibn Hiram as-Salami al-Ansaari al-Khazraji. He was a notable Companion of the Messenger of Allah, may Allah bless him and grant him peace, a traditionist, mujtahid and Imam in knowledge. He was born in Abyssinia when his parents emigrated there. He was among those who gave the Oath of Fealty beneath the tree. He was present at all the battles between the Muslims and the disbelievers except the battle of Badr. He related 1500 hadith and was the mufti of Medina in his time. He lived to be 94 and died in the year 78 A.H”

2) Source of the Hadith: Ta’leem Al-Anaam by Shaykh Abdullahi ibn Muhammad Fuduye’ ibn Uthman Famous as Ibn Fuduye (b.1179H) who quotes it from Imam Abdul Razaq the narrator of the other Hadith of Jabir we quoted. The Imam was “A highly respected scholar of the eighteenth century, the brother of this scholar was a well known mujaddid and wali of the Sokoto Khalifah, Uthman ibn Fuduye, the scholar himself went on to become sultan of the Khalifa. The book was concerning the prophet (peace and blessings be upon him) and served as an abridgment to the Shifa of Qadi ‘Iyyad”.

3) Some in our time thought the use of the word Maqam in the hadith is strange saying the word wasn’t known by the prophet (saws) or first generations (rah). This is incorrect because the word comes from the Quran and was used by the prophet (saws), we have Maqam al mahmoud mentioned in the Quran that the prophet (saws) was promised. He (saws) used the word in the dua He taught His Umma about this Maqam, the dua “Maqam al Mahmoud alathi wa adta” has been recited after every call to prayer (adhan) by Muslims around the world for the past 1400 years.

Our present work on the Muhammadan Reality and the previous one “Allah Is Reality” establish this narration is scientifically sound, something an inventor of ahadith could never stumble upon by mixing words together, moreover most of what it states is found in smaller ahadith by various narrators showing it’s contents are not isolated statements. The hadith is an example of the prophet Muhammad (saws) speaking in the scientific terms of His (saws) time. This is rare, and these kinds of ahadith are rare, because as He (saws) explained He (saws) only spoke in such terms to the few companions that could handle science. Because they where limited in number these kinds of narrations are more isolated and come from unique places as they are transmitted through history.

The Muhammadan Reality Pt.4

Everything mentioned points to other prophets being given similar to the Muhammadan reality and the superiority of mankind over every other creatures Allah created, evidenced by the fact Allah asked the Angels who are clearly understood as Allah’s most superior creatures in the universe to prostrate to Adam (follow mankind’s lead) because in reality Allah wanted every spiritual creature he created to follow mankind.

We see this most clearly in the Jinn who live on earth with us, when they take the lead in life and we follow them, they have no wisdom only knowledge and so make foolish shortsighted choices that destroy communities, so their place is to stand behind man understand his wisdom and appear through his actions. The scholars understood the reality of man perfectly and so Imam Ibn Arabi wrote in his work al Fusus al Ahkam;

We should Know that the Most Beautiful Divine Attributes, demand in themselves the existence of the Universe (so they are known). So Allah brought the Universe into being as a “body” made complete (a universe made from many systems dependent on each other) and made Adam its spirit; what is meant by “Adam” (the model of mankind) is the existence of the human microcosm (a metaphor for something regarded as encapsulating in miniature, the characteristics of something much larger) Allah created both the universe and Man with his Attributes. “And He taught him the Names (attributes, qualities), all of them (all things)” (2:31), he gave Adam the names (in his heart) so he could know all He created (in the universe), what Man came to understand of his own self and Attributes he used to understand the creation around him. Because the soul governs the body through its faculties, just as the Attributes are like faculties for the Perfect Man (one who has reached completeness, Ihsan).

Therefore, it can be said that the Universe by similitude is a “great man”, but on condition of Man’s existence within it, he was created to know Allah and Allah created his creation so man could know Him. Man is the epitome (a perfect example) of the ontological plane (relating to or based upon “being”, or existence, the nature of “being”) of Allah (no other being can know Allah as well as us) And therefore He singled him out for the Form, For He said “Verily Allah created Adam in His form” and in another version, “in the form of the All-Merciful”. And He made him, the sought-after goal (of his other creatures. He asked the Angels and Jinn to prostrate to him), the Universe (that everything else should look to), like the rational soul, the human individual, (unique in his creation).

Therefore this Universe will be destroyed with his (Man’s) disappearance (from creation, when no person believing in Allah remains alive on earth) And the edifice (this Universe) is transferred to the hereafter because of him, and when man leaves the lower world to reside in the hereafter, and when no one remains among men who is qualified by the divine perfections (when no muslim is alive only the worst of the worst who embody no good qualities) and able to take man’s place, and when Allah makes him the treasurer of His own treasuries (in the next life), then all of the perfections and meanings which exist in the treasuries of this world are removed along with that Perfect Man (the universe no longer has a soul to receive its qualities, realities, and so will die like man), the small amount which is in the world (the one mercy from his one hundred mercies he sent down to us) joins that which is waiting in the hereafter, and the work of keeping the treasury (knowing Allah) and being the vicegerent goes to the next world. Hence he is the first in intention (the reason Allah created the universe, and) the last in creation, the outward form and the inward in station or rank. So he is a servant of Allah and a lord (ruler) in relation to the world (Allah’s Khalifah).

For that reason He made him a vicegerent and his sons vicegerents And therefore none of the creatures of the world has claimed for himself lordship except man, because of what he possesses of power, And no one in the world consolidated the station of servanthood in himself except man. Therefore he worshipped stones and minerals (Idols), which are the lowest and the most debased kind of being. So there is nothing greater than man in his lordship (Khalifa) and nothing more lowly than him in his servanthood (the Jinn, the lowest spiritual creature, dominating him from behind statues as he debases himself).

So if you have understood, I have explained to you what is meant by “man”. Look at his grandeur, through the Most Beautiful Attributes and the fact that they seek him (the Jinn and Angels).

Through their seeking (and needing) him you will come to understand his majesty, and through his appearance through them (His dependence on Angels and Jinn for spirituality), you will understand his lowliness, So understand!

From this it is understood, that he is a copy of the two forms, Allah and the Universe. (Taken From Imam Ibn Arabi’s summary of his work al Fusus al Ahkam, the translation was rephrased for clarity)

Everything we have mentioned thus far about the Muhammadan reality, the reality of the prophets and mankind can be found in the following hadith.

Much of what the hadith states you will find in various smaller ahadith, it was narrated by Jaabir ibn Abdallah (ra), the other similar hadith of Jaabir (ra) we have quoted elsewhere talks about the raw process of how the universe was created, the science, this hadith talks about Allah’s Qualities that He instilled in each step of that process, both ahadith mirror each other but this hadith focus’s on the spiritual aspects.

The hadith describes the process of creation in relation to the first particle and is explicit in stating this is the light of prophet hood Allah placed with Adam when he was created which was then passed on to each prophet (as) after him. It also affirms everything we have stated in this work and the previous one on Allah’s reality, and that the light of prophet hood was the first subatomic particle Allah created from which He created everything else.

It is the light by which mankind was guided so we should understand its significance; it is the light that the declared to the spiritual world mans superiority, it only appeared with man after aeon’s had passed and no spiritual creature had seen it and its superiority comes from its primacy, there was nothing before it and everything was created from it so man had the capacity to know everything.

It has been related on the authority of Jaabir ibn Abdallah, may Allah be pleased with him, who said I asked the Messenger of Allah, may Allah bless him and grant him peace, about the first thing which Allah ta’ala created. He said, “The first thing which Allah created was the light (nuur) of your Prophet, O Jaabir. Then He created from it every excellent thing, and after that He created every thing. At the time He created my light, He established it in the station of proximity (maqaam ‘l-qurb) for twelve thousand years. Then He made my light into four parts (arba’ aqsaami). He then created the Throne (al-‘arsh) from one part, the Foot Stool (Al- kursi) from one part, the supporters (Angels) of the Throne (hamalata ‘l-‘arsh, supporters of the universe)

[from one part], and the supporters (Angels) of the Foot Stool (hamalata ‘l-kursi, supporters of His knowledge) from a part.

He then established this fourth part of my light (the same light that created the supporters of the kursi) in the station of Love (maqaam ‘l-hubb) for twelve thousand years. He then made the light into four parts. He then created the Primordial Pen (al-qalam) from one part, the Guarded Tablet (al-lawh) from one part, the Garden (al-janna) from one part, and the remaining fourth part of my light He established in the station of Fear (maqaam ‘l-khawf) for twelve thousand years. He then made my light into four components (arba’ ajza’u). He then created the Angels (al-mala’ika) from one component, the Sun (as-shams) from one component, the Moon (al- qamar) from one component, and the Planetary Stars (al-kawkab) from a component.

He then established this fourth component of my light (the light of the kawkab) in the station of Hope (maqaam ‘r-raja’i) for twelve thousand years. He then made my light into four portions. He then created the Intellect (al-‘aql) from one portion, Knowledge (al-‘ilm) from one portion, Infallibility (al-‘isma) from one portion, and Success (at-tawfeeq) from one portion. He then established this fourth portion of my light in the station of Modesty (maqaam ‘l-haya’i) for twelve thousand years.

Then Allah sub’haanahu gazed upon my light and out of modesty it perspired and there exuded from it 124,000 drops of light. Allah sub’haanahu then created from each drop of light the spirit (ruh) of a Prophet or Messenger. The spirit of the Prophets and Messengers then exhaled and Allah created from their breath the light of the obedient (nur ‘l-muti’eena) from among the believers until the Day of Standing.

Then Allah sub’haanahu created twelve veils (hijaaban). He then placed my light (which was the fourth portion established in the station of Modesty) in each of the twelve veils. These veils were the veils of nobility (karaama), felicity (sa’aada), reverence (haiba), compassion (rahma), graciousness (ra’afa), knowledge (‘ilm), forbearance (hilm), dignity (waqaar), tranquility (sakeena), patience (sabr), truthfulness (sidq), and certainty (yaqeen).

When my light had appeared from the veils, Allah sub’haanahu placed it in the earth and it caused the earth to radiate with light from the east to the west like a lamp illuminating the darkness of the night.

Then Allah created Adam from the earth and placed my light in his forehead. From him it was transferred to Seth. It was then transferred from virtuous person (taahir) to good person, and from good person (tayyib) to virtuous person until Allah conveyed it to the loins of Abdallah ibn Abd al-Muttalib. From him it was transferred to the womb of my mother Amina. Then He brought me out into this world and made me the master of the Messengers and the seal of the Prophets.” (reference for the hadith is in the notes)

عبد الرزاق عن معمر عن ابن المنكدر عن جابر قال: سألت رسول الله عن أول شيء خلقه الله تعالى؟ فقال: هو نور نبيك يا جابر خلقه الله, ثم خلق فيه كل خير, وخلق بعده كل شيء, وحين خلقه أقامه قدامه من مقام القرب اثني عشر ألف سنة, ثم جعله أربعة أقسام فخلق العرش والكرسي من قسم، وحملة العرش وخزنة الكرسي من قسم, وأقام القسم الرابع في مقام الحب اثني عشر ألف, ثم جعله أربعة أقسام فخلق القلم من قسم, واللوح من قسم, والجنة من قسم, ثم أقام القسم الرابع في مقام الخوف اثني عشر ألف سنة جعله أربعة أجزاء فخلق الملائكة من جزء, والشمس من جزء, والقمر والكواكب من جزء, وأقام الجزء الرابع في مقام الرجاء اثني عشر ألف سنة, ثم جعله أربعة أجزاء فخلق العقل من جزء والعلم والحكمة والعصمة والتوفيق من جزء وأقام الجزء الرابع في مقام الحياء اثني عشر ألف سنة ثم نظر الله عز وجل إليه فترشح النور عرقاً فقطر منه مائة ألف وعشرون ألف وأربعة آلاف قطرة من نور, فخلق الله من كل قطرة روح نبي, أو روح رسول ثم تنفست أرواح الأنبياء فخلق الله من أنفاسهم الأولياء والشهداء والسعداء والمطيعين إلى يوم القيامة, فالعرش والكرسي من نوري والكروبيون من نوري والروحانيون والملائكة من نوري والجنة وما فيها من النعيم من نوري, وملائكة السموات السبع من نوري, والشمس والقمر والكواكب من نوري, والعقل والتوفيق من نوري, وأرواح الرسل والأنبياء من نوري, والشهداء والسعداء والصالحون من نتاج نوري, ثم خلق الله اثني عشر ألف حجاب فأقام الله نوري وهو الجزء الرابع, في كل حجاب ألف سنة, وهي مقامات العبودية والسكينة والصبر والصدق واليقين, فغمس الله ذلك النور في كل حجاب ألف سنة فلما أخرج الله النور من الحجب ركبه الله في الأرض فكان يضيء منها ما بين المشرق والمغرب كالسراج في الليل المظلم, ثم خلق الله آدم من الأرض فركب فيه النور في جبينه, ثم انتقل منه إلى شيث, وكان ينتقل من طاهر إلى طيب, ومن طيب إلى طاهر, إلى أن أوصله الله صلب عبد الله ابن عبد المطلب, ومنه إلى رحم أمي آمنه بنت وهب, ثم أخرجني إلى الدنيا فجعلني سيد المرسلين وخاتم النبيين ورحمة للعالمين وقائد الغر المحجلين، وهكذا كان بدء خلق نبيك يا جابر.

“Then turned He to the heaven when it was smoke (loose subatomic particles), and said unto it and unto the earth: Come both of you, willingly or unwillingly. They said: We come, obedient (we obey your laws in the universe).”(41:11) “At the time He created my light, He established it in the station of proximity (maqaam ‘l-qurb) for twelve thousand years.”

The light of the prophet Muhammad (saws) was the first thing Allah asked obedience from and it was the first to obey Him, it was the first to worship Him, the first to represent Him and the first to know Him after Allah said Kun (be) so He created every excellent thing in the universe from it, everything that came first.

This hadith is very beautiful, it describes the qualities Allah used to create the universe and the order in which Allah created them. The light of the prophet (saws), the first particles of the universe, are given qualities as they are being created, the order they are created in is also the Maqam of each quality and its distance from Allah, this order tells us their dependencies.

The first quality was the station of proximity to Allah, it was required to create the Arsh and its Angels and the Kursi and its Angels. After proximity is the station of Love, turning towards Allah. The light of the prophet Muhammad (saws) was given proximity then love, and from it Allah made the Pen, the tablet and Jannah, in other words the things that record everything, preserve everything, and the place that represents the best of everything.

Then Allah dressed these particles with the station of Fear and created the Angels, the Sun, the Moon, and the Planetary Stars (al-kawkab). Proximity, love, fear, all lead to hope in the loved one, so next comes the station of Hope, from which He created the Intellect (al-‘aql), Knowledge (al-‘ilm), Infallibility (al-‘isma), and Success (at-tawfeeq). When you hope you search in yourself and that ability is the primary role of the intellect which seeks knowledge and being correct (infallible) all to achieve success, so Allah instilled hope in these things so it is part of their nature and the nature of everything that receives an intellect.

By now we can see Allah is creating the spiritual path of all his creatures to Him, and while these are the main qualities of the path, complex relationships will be created once more creations appear in the universe.

But, there are some problems with the hadith of Jabir, I have included it so we can see the entire process of creation in relation to the light of the prophet (saws), all being described in a single narration. The main issue is the wording, it may have been the phrasing of one of the tabiin, Imam Bukhari was known for including ahadith in his sahih that were the wording of the companions or tabiin as long as the meaning was still correct.

The main problem with the hadith in relation to this work is when the souls of the prophets and mankind where created, according to this hadith after the Kursi, the moon, earth, stars basically the entire universe, while everything else including the Quran indicates something else. Another problem with the Hadith is that the moon is mentioned and not earth or the planets, so there are also discrepancies in the order of things.

One surprise for any person looking at it with scientific accuracy is that knowledge is created separate from the Kursi, while “His Kursi Is His knowledge”, at first this may seem wrong but in fact is in line with how “His Kursi Is His Knowledge”, because knowledge here doesn’t mean words in a book but how knowledge exists in the universe. When the Kursi was created it allowed quantum entanglement to exist on a huge scale, but at this point knowledge did not exist because Allah’s knowledge inside the universe can not have existed until entanglement was sufficiently complex enough to represent Allah’s knowledge.

So at this point, Allah’s Kursi had not yet allowed Allah’s knowledge to manifest in the universe therefore the Kursi and Knowledge are mentioned separately.

These lengthy ahadith are general and often sum up multiple complex events, so they don’t need to be scientifically precise and exact in their description, that isn’t part of normal human language, so the answer maybe missing in this generalization.

So I am leaving this matter to the scholars to solve, the hadith is solitary in its account. If the hadith is found accurate in respect to everything else on the matter then this work is inaccurate in relation to how the prophet (saws) reached the distance of two bows length, but we are certain we are right because of the Quran.

Because, the hadith in its labeling of particles says every major particle that created things is the light of the prophet (saws), so there is confusion as to which “light” of the prophet (saws) Allah helped the prophets (as) with at various times as they came closer to Him and it may have been more than one kind of light, the light of Sidrat al Muntaha is still called the light of the prophet (saws) like the light of the Kursi because the prophet (saws) said Allah created every excellent thing from His light, even after multiple particles are created it is still called His (saws) light no doubt because Allah honored Him (saws) with them.

In science each would be given an individual name, this kind of labeling in the hadith is something often found in the Arabic language even if it refers to different things.

The exactness of science only became relevant in our time, so if this hadith is an amalgamation of other narrations there could easily be confusion, we think the technicalities may have been lost in narrating it as each successive generation lost sight of its nuances.

If we say the hadith is correct and Allah gave the prophet (saws) something to achieve these things like a miracle instead of it coming from the power of his (saws) own soul, we have to understand that what ever that maybe it still has to be created from particles, so it is subject to the same basic laws of physics, namely that, for example, protons and electrons can’t go into themselves to know what is in the depths of subatomic space.

So, any light (particle) that doesn’t come from the utter depths of sub atomic space is not a suitable light to guide us in the spiritual world, in the language of the scholars this light can’t penetrate the veils to see what is behind them let alone reach Allah and the Arsh, so it can’t be the light of prophet hood which must have a primordial origin.

The prophet (saws) had to have received something from the distance of two bows length to reach it and surpass Jibril (as) who said his body would burn up, (His “particles” can’t go within themselves), if He goes inside the Arsh.

If the hadith has no faults, we can say Allah added from His light, the light of the Arsh, to the light of man, which is mentioned often in ahadith, and added to the prophets (saws) light from the light of the distance of two bows length and that is how He (saws) achieved everything. Man is created dependent on Allah, (as this hadith states), Allah’s light is from the Arsh and we need to connect with the light of the Arsh that is above the Kursi to know Him, knowledge (the Kursi) leads to wisdom (the Arsh).

Allah placed in man the light of Tawheed, his inner most light, uns, He made him swear by this light in his heart on the day of oaths, this light is from the Arsh because Allah said Tawheed is from Him. This is how the matter can be understood if we are wrong, but we think the human soul is far elevated above the Kursi because similarly Allah said it is from Him, by His command, something fundamental to the universe like the laws it runs by, the light of tawheed in the heart is more than likely a latter process needed for mans conscious faculties that rely on the heart.

Allah breathed of Himself into man, of His own spirit, and that can only mean the human soul is from within the Arsh where He (Istawa) established Himself in the universe, He didn’t Istawa anywhere else. So we now have a major verse in the Quran contradicting this hadith. It is also impossible that Allah asked the Angels to prostrate to Adam if He wasn’t a superior creation, He was made of something more superior and elevated than them yet the hadith states they are created before the Human soul;

“And when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate.” (38:72) the reason they are should prostrate to man, Allah is saying is because Allah breathed into man of His Spirit, its because of man’s soul.

We feel the hadith is more accurate than wrong but something important is missing about the human soul that should explain the verse in the Quran. The hadith within itself is consistent and logical, after Allah created the major qualities, Nearness, Love, Fear, Hope, which are the foundation of more complex qualities, He created nobility (karaama), felicity (sa’aada), reverence (haiba), compassion (rahma), graciousness (ra’afa), knowledge (‘ilm), forbearance (hilm), dignity (waqaar), tranquility (sakeena), patience (sabr), truthfulness (sidq), and certainty (yaqeen).

All after creating the Human soul which revolves around the major qualities Allah created first. These later qualities are qualities the soul will be dressed with in life and qualities it will need to achieve through Ihsan to reach Allah.

If you are able to follow the discussion up to this point, alhamdulilah, the hadith clearly contradicts verse 38:72, namely the creation of the human soul is superior to that of the Angels, otherwise Allah would not have asked them to prostrate.

As I stated the hadith is a generalization of events and not a step-by-step process, so people reading it will think this is exactly what Allah did in this order and no further steps are involved.

What resolves many of the questions this hadith can raise when looking at it with scientific accuracy is the following hadith, as well as this statement, “O Jaabir. Then He created from it every excellent thing (Not every thing), and after that He created every thing (else),” and the verse in the Quran that says Allah created every living thing from water, the first ocean of particles.

This includes things like the Angels and Adam, the hadith doesn’t mention anything about the water, it instead reads like a genealogy tree for particles, while the water was created from the light of the prophet Muhammad (saws), since it was the first thing to exist.

Shaykh al-Qastalaani said in his al-Muwaahib: “It has been related by Ahmad and was verified by at-Tirmidhi from a prophetic tradition of Abu Razccn al-‘Aqccli that the Prophet, may Allah bless him and grant him peace said: “Verily the Primordial Water was created before the Throne (Arsh).”

If we consider that every particle in the hadith of Jabir was part of the primordial water, since the first thing created from the prophets (saws) light in the hadith is the Arsh, then this hadith is saying that these are the major particles that created everything, the hadith is not talking about every particle in the universe and how it came to exist, only the key ones, “O Jaabir. Then He created from it every excellent thing” (nothing else).

These major particles exist at the depths of sub atomic space, like the water, and the genealogy of particles in the hadith is not an indication of their exact location in the universe.

The hadith is rather talking about how things were created from the first ocean of particles, the water. So when Allah says He divided a particle into four particles and crated the sun, moon and stars, it means from this one particle came every other particle that makes up these objects.

This would mean the location of each of these originating particles is from a place near the Arsh, wallahu allam.

Ibn Marzuq mentioned on the authority of Ali ibn al-Hussayn on the authority of his father (al-Hussayn ibn Ali) on the authority of his grandfather (Ali ibn Abi Talib) that the Prophet, may Allah bless him and grant him peace said: “I was a Light between the Hands of my Lord fourteen thousand years before He created Adam.” (Ahkaam of Ibn al-Qataan) This is most likely saying the soul is a kind of light (particle), and when Allah chose to create Adam after creating the souls of mankind.

The other Hadith of Jabir (quoted elsewhere) talks about the process of creation while this hadith talks about which of Allah’s qualities He placed in each thing, the scholars said:

– The Throne is the locus of the Self Manifestation of His Divine Name the All Encompassing (al-Muheet).

– The Footstool is the locus of the Self Manifestation of His Divine Name the Thankful (as-Shakuur).

– The Primordial Pen is the locus of the Self Manifestation of His Divine Name the Originator (al-Badee’u).

– The Guarded Tablet is the locus of the Self Manifestation of His Divine Name the Emanator (al-Baa’ith).

– The Paradise is the locus of the Self Manifestation of His Divine Name the Affectionate (al-Hanaan) and the Benefactor (al-Manaan) and these two Divine Names are secrets of the Self Manifestation of His Divine Name the Subtlety Kind (al-Lateef).

– The Highest Angels are the locus of the Self Manifestation of the Beauty of the Divine Essence (Jamaal ad-Dhaat), while the remainder of the Angels are the locus of the Self Manifestation of His Divine Name the Majestic (al-Jalaal).

– The Station of Fear is one of the Divine Stations and is a station of bewilderment because the person of this station fears the lowering of the Veil of Allah due to what It conceals regarding Allah, and he fears the lifting of the Veil of Allah due to the possible loss of vision which could occur at Its lifting, thus causing the loss of spiritual advantage.

– The Sun is the locus of the Self Manifestation of His Name of Majesty (Allah) and His Divine Name the Light (an-Nuur).

– The Moon is the locus of the Self Manifestation of His Divine Name the Universally Compassionate (ar-Rahmaan) and that the Planetary Stars are the locus of the Self Manifestation of His Divine Name the Sustainer (ar-Rabb).

– The Station of Hope is one of the Divine Stations and it is a locus for the Self Manifestation of His words on the tongue of His Generous Messenger, may Allah bless him and grant him peace: “I am in the opinion of My servant of Me, so have a good opinion of Me.’’’

– The Station of Modesty is one of the Divine Stations which are transmitted in the Mighty Book: “Verily Allah is not ashamed of showing examples from even a gnat or something even smaller.” This Divine Station manifests from His Divine Name the Protector (al-Mu’min) because modesty is from trusting belief, and modesty and shame are among the traits of the trusting believer.

– The Station of Love is one of the Divine spiritual stations. Allah ta’ala describes Himself by It in His Divine Name the Loving (al-Waduud). This station has four designations: love, affection, ardent passion and devotion. This Divine station is a locus for the Self Manifestation of His words expressed upon the tongue of His Beloved, may Allah bless him and grant him peace: “I loved to be known so I created creation. I then made Myself known to it and it knew Me.”(Traditions say that this is the divine response to the Prophet David’s query, when He asked about the purpose of creation.)

Shaykh al-Akbar Ibn al-Arabi al-Hatimi, may Allah be merciful to him said in his Shaiarat ‘l-Kawn: “Verily Adam upon him be peace, when the Light of our master Muhammad, may Allah bless him and grant him peace was created and placed in his forehead, the Angels were facing him, sending blessings and peace upon the Light of Muhammad, may Allah bless him and grant him peace, (as Allah ta’ala says: ‘ Verily Allah and His Angels send blessings upon the Prophet’). Adam, upon him be peace could not see it, so he said: ‘O my Lord, I would love to gaze upon the Light of my son Muhammad, may Allah bless him and grant him peace. So transfer it to a limb from among my limbs so that I can see it.’ Thus, He transferred it to the index finger of his right hand. He then gazed upon this Light shinning in his forefinger (misbahta). He then lifted it and said: ‘I bear witness that there is no deity except Allah and that Muhammad is the Messenger of Allah’. It is for this reason that the index finger is called forefinger (misbahta), which means the finger of glorification.”

The Muhammadan Reality Pt.3

The force of gravity, which is thought to be a particle, influences the universe because the mass of matter in a location concentrates it, so a planet has more gravity than a moon, this force is what shaped the universe and decided how things were created from sub atomic space in our world, Allah teaches bout how gravity through the earth and other planets influenced sub atomic space and created its seven layers; “It is He who has created for you everything that is in the earth (physical matter before life) and then turned towards (istawa) the Heavens (sub atomic, which was one) and fashioned it as seven (layers) and He has knowledge of all things” (2:29), physicists reading this will see how general relativity and quantum mechanics are unified, meaning how How space-time is built by quantum entanglement.

A particle is a packet of energy no matter how small so as gravity was being concentrated in an area because all the planets where being created, energy densities at the sub atomic level then became more important in how particles interacted with each other and created things, the first impact of gravity on the universe was creating the seven sub atomic layers each now with different kinds of particles in them.

It is interesting that Allah ends the verse by saying “and He has knowledge of all things”, we should know by this association with the other subjects in the verse Allah is linking His knowledge in the universe with gravity and how everything was created. Our spirituality comes from the forces of subatomic space, our wisdom comes from sub atomic space and our knowledge comes from sub atomic space all through the heart that senses it, so understanding that each level of Jannah and each depth of sub atomic space is responsible for a kind of knowledge that now exists on earth shouldn’t be to difficult especially when many ahadith and verses in the Quran indirectly say this.

We begin to see this once we complete the picture of the universe and combine the knowledge contained in Islam with that of science as Allah wanted (41:53). We know one of the deepest depths in sub atomic space is the Kursi and ibn Abbas (ra) said “Kursiyuhu Ilmuhu”, His Kursi, that depth, is His knowledge.

That is one of the most significant scientific statements about the universe in Islam because today science is studying how space-time (the universe) is built by quantum entanglement, the entanglement of every particle in the universe together, from this process time is created, space is created, particles come into existence (24:35) and life and all knowledge is born, so once you understand what you are looking at in all this you then know that “Kursiyuhu Ilmuhu” doesn’t mean the knowledge of Allah is contained inside the kursi like words in a book, His Kursi is vast (Wasi’aa Kursiyuhu, 2:255) spread throughout the heavens and earth, it means the Kursi is responsible for quantum entanglement as we know it today because entanglement is responsible for the existence of all knowledge in things as it built space-time and every life in the universe.

So Allah ends a verse about how space time is built by saying “He has knowledge of all things”, in other words His Kursi, which is His hand in the universe regarding this matter, played a role in this, but Allah ascribed the act to Himself because He used the word Istawa in the verse and in this context it means immediate, direct, “and then (He immediately) turned towards the Heavens”, like this occurred in no time and He did something special.

Today man through his physiology is inspired with the many things that now exist in ghayb, it then should be natural to see that Allah has prophets that mastered each area of knowledge that inspires man in life and that one among them would master the greatest spiritual depth of them all, the Arsh.

Sayyiduna Maysarat al-Fajr narrated: “I said: “Rasul-Allah! When were you made a Prophet?” He replied: “When Allah created the earth and turned to the heavens (subatomic), arranging them into seven heavens.”

On the day of oaths Allah gathered all the prophets together and shined a beautiful light upon them, when they asked Allah what it was He answered this is the light of prophet hood, the light they will be given in life, then they were made to swear the oath of prophet hood by the light of the prophet Muhammad (saws), hence the owner of that light is the only one that can master its limits.

“When thy Lord drew forth from the Children of Adam – from their loins – their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord?”- They said: “Yea! We do testify!” (This), lest ye should say on the Day of Judgment: “Lo! of this we were unaware.” (Al-Araf:172) All prophets took the oath of prophet hood before coming into this life hence Imam Ali (a.s) said: “Allah sent prophets to remind mankind of their oath to Allah”, Allah sent people who He placed on them the responsibility of representing Him from before they where born.

The first particle (light) Allah created exists at the deepest sub atomic (spiritual) depth, its “light” influences every other particle above it to our earth, but not vice versa, because larger particles can’t exist in a place smaller than them, so a person given light made from this particle can know the spiritual reality of everything while they can’t know His to the same extent because their light can’t penetrate deeper into matters.

As you move closer to Allah, he grants you different lights from one of the seven levels of Jannah and the Angels found in them, the light of prophet hood comes from a place inside the Arsh beyond these levels.

This is why this light has the role of being the light of each prophet (as) by which they guide mankind to the light of Allah in the universe and His light is the most exalted, established on the throne in its totality at the furthest subatomic limit. One kind of light raising you spiritually to another light and so on until you reach the source of all lights (particles).

“Allah is the Light of the heavens and the earth…Allah guideth unto His light whom He will.” (24:35)

The light of the prophets is the only light that can penetrate to the source of everything and reach past sidrat al muntaha (the furthest limit) which is the limit of the Angels, the limit of every lessor light that guides mankind, and into the Arsh to know Allah perfectly, in understanding this is the meaning of Tawheed, and only having Allah’s light in your heart.

This is why some from mankind are leaders to even the Angels and the one who mastered the light of the prophets is the only one that could travel to the distance of two bows length near Allah, mentioned in the Quran.

Allah placed the Prophet (saws) next to Him, in respect to everything the Arsh does in the universe regarding His Istawa (establishment) upon it. Having read our work, you should now be able to understand what most western translators have not from the scholar’s words on al Haqiah al Muhamadiya.

Allah asked us to know Him in this life so by understanding our reality and limitations we can see how Allah is divine and deserves to be worshiped even if we attempt to measure our differences, Allah is our Illah in all Haq so He isn’t concerned if you try to see why.

Our perspective on life is that of experiencing it through the passing of time, one moment after another, but Allah isn’t bound by time and doesn’t see life from one moment to the next, He sees all of time and everything that occurs in it all at the same time. He is the first, and the last, means all of time is contained in his gaze and events are playing out so everything can have its identity.

We maybe lost in the middle of the flow of time not seeing its ends but Allah Is (passing of) Time, who he is the complete picture of time that will be revealed over its entire existence. Change in the universe is tied to time because the stuff space is made of is connected to it, what happens to one happens to the other.

If you want to see where Allah is in the universe, Allah says “In My hand is the night and day”, change itself. His presence is behind the forces you see working in the universe, it is hard for people to see Him because you need to purify your body so its senses see the most subtle things, and after you have gained the knowledge you need from that to understand what you are looking at spiritually, you will see Allah in that picture.

First you will see what Jinn are responsible for in your life, then you will see what Angels are responsible for in your life, then you will understand where Allah is above them as you learn what to attribute to Him and to them.

The prophet (saws) was the first and last in many things, just like Allah, His (saws) light was the first particle Allah created and from it everything else was created, He (saws) was the first prophet Allah appointed and He was the last to be sent and the last of the prophets to receive that light. Being the first to exist in the universe means you have spiritual superiority over everything that is created after you, just like the elderly know more than us and that is their superiority over others.

This is a spiritual Hierarchy Allah created in the Universe regarding the order things came into existence, Mika’il for example is superior to Jibril because Allah created Him first from older particles.

“HAS THERE

[not] been an endless span of time before man [appeared, a time] when he was not yet a thing to be thought of? (76:1)

Unlike Angels who have been in life since the day they came into existence, for mankind Allah did something different which is stated in ahadith.

The prophet (saws) said “souls are like (people in) crowds which gather together (some naturally gravitate towards each other). The ones who met before (life) get on well (in life). The ones, who did not meet before, cannot get on very well and separate.” (Bukhari)

Because of the Haqiqah Muhamadiyah mankind’s reality existed before Angels where created, and our souls where created long before our bodies where born.

Man is being held accountable for this endless span of time (76:1) because he existed throughout it but his soul was not yet given a thing by Allah, which is why elsewhere in the Quran He is then held accountable for the faculties he is given so he can gain his individuality, “Then He (Allah) fashioned him and breathed into him of His (own) Spirit; and appointed for you hearing and sight and hearts. Small thanks give ye!” (32:9).

Mankind came into life last of Allah’s creatures because Allah wanted to gave man spiritual superiority, that comes from age, over everything Allah created so just as we can test Allah’s superiority mankind’s is also a Haq. Our bodies may be young but our souls and reality are ancient as old as the universe which is why through wisdom we dominate every spiritual creature Allah ever created.

The prophets among mankind surpassed all of humanity in this receiving their prophet hood, which is basically responsibility of the universe, before Allah created any human in life.

The Mohammedan reality explains the superiority of the prophets (saws) over everything else in the universe and that superiority helped shape the creation of the universe which is witnessed by the fact the prophets name was written on the Arsh.

Once the framework of the universe was created the Prophetic reality, the reality of all prophets, shaped all things within that framework and you will find evidence of this in what Allah gave other prophets.

The prophet Muhammad had spiritual primacy but Adam (as) was the first man whose shape all mankind including the prophet Muhammad (saws) took, Ibrahim was Allah’s intimate friend (khalil) whose Tariqah our prophet (saws) and mankind took to becoming His beloved, Musa (as) spoke to Allah directly which opened the way for the prophet (saws) and mankind reaching the distance of two bow lengths in nearness to Allah, and among Christians you will find statements about the primacy of the prophet Jesus (saws) who was Allah’s word given form just as the universe came into existence from nothing, His (saws) likeness is that of the prophet Adam (as) so He (as) achieved exceeding purity free from the influence of lineage except through His mother (as).

“Truly I was [already], in the sight of Allah, the Seal of Prophets, when Adam was still kneaded in his clay.” (Ahmad among others)

It has been related by al-Bayhaqi on the authority of Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace said: “Allah took Ibrahim as a Bosom Friend. He took Musa as a Confidant. And He has taken me as a Beloved. And Allah ta’ala then said: ‘By My Might and Majesty I have given preference to My Beloved over My Bosom Friend and My Confidant’.”

Once Allah’s beloved come into existence, He (saws) opened its reality in life for Allah’s friend and confidant as they opened what came before it for Him (saws). Its because we rely on the work of those that came before us that Allah said; “We make no distinction between any of His messengers” (2:285) and so all the universe and its spiritual creatures relies on mankind for guidance.

The Muhammadan Reality Pt.2

From the first statement of Imam Ibn Arabi about al Haba (the particle), to the last question he asks, the Imam is describing the universe. This entire subject is about the origin of every thing and every kind of knowledge in the universe, how that reached us and to who we are indebted to and should be grateful.

If we say you have your fathers qualities, then we know they originated from him so you are not entirely unique your qualities originated from those who came before you.

Every human, in this respect, is a copy of Adam and that uniqueness of shape belongs to him because he was the first human to exist. The Prophet Muhammad (saws) was given a higher form of uniqueness than Adam, it was uniqueness of spirituality and qualities, similar to how we take how physical form from Adam we inherit our spirituality and qualities from the first reality Allah brought into existence, Al Haqiah Muhamadiya.

Because everything created is made from particles, and that first particle to come into existence was the Prophets (saws) light, everything in the universe was shaped (took its qualities) by the Prophets passive influence (Reality/Haqiqah) at the beginning of time when they were first acquired their form, which is why Allah wrote His (saws) name on the Arsh at the beginning of time to show He played a similar, but passive, role as the Arsh in shaping the universe and allowed Adam (as) to see it so He understood the spiritual origins of his nature.

Consider that each tribe, each nation and each empire in history lived under the reality of what its society achieved and Allah said in the Quran He created us as nations so we may know each other, know the many realities that can exist, through History we have seen barbaric tribes and sophisticated empires.

In life, mankind first received their qualities and spirituality from what the prophets opened for them and so each people received new realities they could experience and adopt as they followed their Sunnah. Nothing would have advanced or opened the mind of man through history if the prophets did not do this work.

Allah showed us this was mans indebtedness when the entire earth chose to turn away from Allah and rely on themselves and all they could achieve was a barbaric way of life, the strong feeding of the weak. Had Allah not cared about advancing man spiritually and as a consequence intellectually, from the level of animals (Jinn) to the level of Angels, when humanity stagnated like this, He would not have sent them Nuh (as) to try and guide them back one last time.

After they made their choice to remain as animals there was no longer a purpose for their existence, had this been the aim of being alive Allah would have allowed the universe to persist forever, so Allah gave mankind another chance by replacing them with people better than them who adopted the Sunnah of Nuh (as), the prophet they descended from.

All prophets received from the first prophet Allah appointed to the universe, Muhammad (saws), and no other prophet was made
a prophet of Allah to all creation except Him (saws);

The Prophet (saws) said, “Truly I was in the sight of Allah, the Seal of Prophets, when Adam was still kneaded in his clay. I shall inform you of the meaning (ta’wil) of this. It is the supplication of my father Ibrahim (Q 2:129) and the glad tidings of my brother `Isa to his people (Q 61:6); and the vision my mother saw the night I was delivered: she saw a light that lit the palaces of Sham (greater Syria) so that she could see them.” (Ahmad, and others)

“And We have not sent you (O Muhammad) but as a mercy to the worlds (Alameen, all planets in the universe)” (21:107)

Allah determined He (saws) was the seal of prophets after establishing the prophet hood of every other prophet (as) first, we know this from ahadith. Hence, the prophet Muhammad (saws) was sent as the last prophet in life after being appointed first to prophet hood because He was the origin, genesis, of prophet hood even before Angels existed who were created from His (saws) light, and like Allah’s reality in the universe He (saws) was given the qualities of being the first and last, as well as the opener, so His (saws) reality would encompass every reality and guide it from nonexistence into existence.

His (saws) appearing last was to complete that process on the back of what the first prophets achieved in their time, but, this also tells us that within this framework each prophet (as) played a similar role at the beginning of the universe.

Becoming a prophet means taking responsibility and the prophets took responsibility for representing Allah and His will at the beginning of everything, the souls of mankind were alive in the universe from then, for all that time before coming into life, and you can’t represent Allah for 13 or so billion years if it means little over that time, therefor from the prophets example and what He (saws) told us about Himself, the existence of the other prophets realities were also a force in the universe shaping it, we see this in the subtext of many ahadith.

Allah created us for Him and He created everything else for us, that is the significance of that oath we were made to carry through time and why Allah said “Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool.” (33:72)

Every person Allah gave a Maqam, official station, with Him like the Awliyah were a similar force, but lessor, in the universe and we have seen many statements from them about their place in the Universe with Allah, the least of which for ordinary man is the statement of the Prophet (saws) that Allah will not establish the hour as long a single Muslims is still alive, the entire universe’s existence relies on the life of the last ordinary Muslim from mankind.

This is the Haqiqah (reality) of all mankind, who like the prophets all took an oath to know Allah and His qualities that created the universe and that means Allah took the responsibility to facilitate the creation of everything that will help them achieve that.

Consider that in light of the fact man is created in Allah’s image and He is a copy of the two forms, the universe and Allah.

“Then He (Allah) fashioned him (man) and breathed into him of His (own) Spirit; and appointed for you hearing and sight and hearts. Small thanks give ye!” (32:9)

When we read the following hadith we look at it from the beginning of time until now, but look at it backwards from our time to the beginning, because certainly everything is in Allah’s knowledge. The Prophet (saws) said “Allah created His creation in darkness then He sprayed them with His light. Those whom this light reached became rightly guided (in life), while those it did not went astray (in life).” (Tirmidhi)

Everything that occurred before your time, which is part of your life now, is to a percentage because of you, this is what the hadith is saying, Allah arranged it at the beginning of the universe so that what you need reaches you in life.

The Haqiqah Muhamadiya (the Prophets reality) is that on the scale of the universe and the finality of that process, the last openings (revelations) the universe would receive, materialized in life when the last prophet of Allah was sent to mankind because in His life were the keys to the universe, He (saws) would often say “I was given the keys to everything except the five” (things relating to knowledge of the future, which were given to the Pen so it could write).

Each level of Jannah, each depth of ghayb, is a source for the knowledge given to mankind, seven prophets would master each depth, each category of knowledge and how to perceive and see them in life.

In each level of Jannah, sub atomic depth, Allah placed a prophet in charge of the knowledge that came from it to our world, but our prophet (saws) would perfect how to see/perceive all of them on earth, what He (saws) did in life was necessary so mankind could grow.

A person whose character goes too much into spirituality will learn about that at the cost of what is gained from the material world, and a person too much into the material aspects of the world will learn about that at the cost of what is gained from spirituality, man’s life revolves around both, being blind to either one means you are blind to half of what you are, so man needs to learn about everything that influences his life to grow and advance, otherwise He will stagnate.

This is part of the deliberate process Allah placed us under because He said “I am Time”, He is known over the passage of time.

The full spectrum of knowledge is contained between these two extremes, which is why the universe has two parts to it the physical and the spiritual, or the Macro world and the sub atomic world, but to master all of them you need the right combination of both spirituality and materialism in your self so your perception isn’t warped in either direction and you can go deeper than either extremes safely.

Only then can you get past the dangers found with the spiritual creatures of the Universe that influence man, the materialistic Jinn obsessed with this world, whose spirituality forces you to focus on it becoming blind to everything else, and the Angels who have no experience with the material life whose reality you won’t be equipped to handle and “travel with” unless you understand them and balance their world with your material life.

Mankind was the key to this balance among Allah’s creatures so He placed him on earth between these two extremes of the Jinn and Angels that represented the two extremes of materialism and spirituality.

Man was the only creature that combined both extremes in his physiology and the last prophet Allah sent before Muhammad (saws), Isa (as), was the key to almost half of what the Prophet (saws) and mankind would achieve.

Every other prophet before Isa (as) their mastery lay in the spiritual realm, one half of the universe, but Isa (as) who the prophet (saws) saw in the second level of Jannah would perfect what it took inside our self to master the material part of the universe. His exceeding purity in a place and time lost in materialism (Jerusalem under the Roman empire) allowed Him to go deeper than any other prophet into the material aspects of our world and not lose sight of Allah or walk with the Angels and not lose sight of this world, this was the balance He (saws) achieved between the material and the spiritual world.

Because of His inner strength and mastery the Angel Gabriel (as) was appointed as his constant companion;

“and We gave unto Jesus, son of Mary, clear proofs, and We supported him with the Holy spirit (Jibril).” (2:87)

It was for this reason Allah showed Him how to raise the dead and cure all illness, which is mastery over matter in the most complete way, it is mastery over life itself.

Because of all this, Allah will also send Him in the future to kill the Dajjal (Allah’s curse be upon him) and cure the world of the materialism (science and wealth) it is lost in by showing mankind how to live with it and not lose themselves. When you focus entirely on science, your world view is enveloped by it and eventually you think that is all there is to life, like wise when you focus entirely on spirituality you develop a myopic view that says that is all that is important in life.

This is why Imam Milk (as) said “who ever studies Jurisprudence (science) and doesn’t study Sufism (spirituality) will be corrupted (they can only see the material world), and who ever studies Sufism (spirituality) and doesn’t study Fiqh (the laws of the material world) will become a heretic (lost in the ocean of the unseen not seeing any boundaries); and who ever combined both will reach the truth (his view will be balanced and he will know how to understand the world).

Anas ibn Malik reported: A man said, “O Messenger of Allah, should I tie my camel and trust in Allah, or should I leave her untied and trust in Allah?” The Messenger of Allah (saws) said, “Tie her and trust in Allah.” (Tirmidhi)

To gain the right balance in a palace entirely lost in materialism Isa (as) had to go in the opposite direction, spirituality, until He found the middle path in this environment and understand how to see the material world as Allah wanted, the prophets eventually are appointed leaders over the Angels so they need experience from this world in order to guide them and through that ascend from one group of Angels to another, from one Jannah to the next.

In order that Isa (as) could grow He (as) spent 40 days in the desert by himself away from life under the Roman empire. When iblis challenged Him saying “Turn these stones to bread”, Isa (As) responded to the intension behind the question by saying “One does not live by bread alone, but by every word that comes forth from the mouth of God.”

We don’t just rely on miracles (the spiritual world) ‘we tie our camel and rely on Allah’, we work in life, rely on the physical world and what Allah placed in it than rely on the spiritual world to supplement and enrich our efforts, this is the meaning of Baraka.

Consider what Allah gave the prophet Isa (as), such as knowing how to raise the dead, in light of this verse, “Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved” (2:286) and ask what you would need to earn to be given such things, what you need to know to reach that, we have shown in our works how Allah taught the Prophet Muhammad (saws) about the universe by showing Him (saws) the universe, and certainly the prophet Isa (as) would have received similar regarding the nature of His (as) miracles, even if their accounts did not reach us in the same depths as the narrations of Islam;

“and We gave unto Jesus, son of Mary, clear proofs (knowledge and experience).” (2:87)

Each prophet that became the master of the reality of one of the levels of Jannah, it meant Allah opened its full potential on earth for mankind through them, which is why the Prophet (saws) saw Isa (as), one of Allah’s major prophets, in second Jannah and His place there had nothing to do with His (as) rank.

This second level is the one closest to earth just after the first in which Adam (as) was, after placing Tawheed in your heart (Adam was the first man, our fitrah) so your heart begins to see the straight path (1:6) and isn’t deluded, the correct Journey to Allah begins by next understanding the material world around you because that is the first major influence on your life after you are born, that part of the world only opened for mankind Just before the prophet Muhammad (saws) was born and not at the beginning of man’s time on earth when he wasn’t psychologically prepared or equipped to investigate it scientifically.

Image man’s first steps on earth and the spiritual and psychological journey in this environment he had to undertake through time before he was prepared to see that science existed. So Allah began by teaching him about spirituality and purity before science because believing what comes from within yourself is much easier than testing every external proof to establish what is or isn’t fact, it took 1400 years after Islam for science to establish itself properly on earth and be capable of studying the sub atomic, spiritual, world.

We saw what happened with people on earth up to the time of Nuh(as) they wanted nothing to do with spirituality and consequently intelligence itself which only comes after purity, such was the door Isa (as) walked through for mankind. Think about our society today and how many times we shower in comparison to people back then, cleanliness creates sophistication, we are so far down this path can you imagine going for any length of time without a shower you would say it is part of who you are, well there are reasons why that exists in your psychology today and it didn’t back then, religion had a major role to play in that because as the prophet (saws) declared “cleanliness is half of Iman” (Man’s ability to have faith).

This history of man tells us Allah’s plan for mankind through the ages from the order that each prophet was sent to us and what level of Jannah they mastered in life.

The second step to Allah, in order to grow, is seeing there is a spiritual side to the world above the material one, and this begins by seeing the beauty in nature and understanding that beauty has meaning behind it born out of each things qualities, it isn’t superficial eye candy like every materialistic person thinks because they can’t perceive the meaning behind that beauty and why it is there.

The meaning of its existence defines its worth, but to them only monetary worth has meaning, which is a delusion upon their perception. While man’s heart only opens up, grows, when he learns the worth of beauty from his need of it in life, because the beauty in the world helps keep man balanced, like a rose or a song soothing a beast, and so Allah said in surah Al Rahman (55) that destroying the balance of nature on earth will destroy the balance that is within yourself, (55:9).

Such is the reality of women with man, he first loves her beauty but as it fades with time the life she spent with him means more to him than anything else, so in his heart she is always beautiful because now he knows her qualities and that is what he sees above her physical form. The spiritual path is the same you can’t take it until you learn how to read and value the spiritual qualities of things from their reality.

This is why the Prophet (saws) said the best reward in Jannah is a righteous woman, not the beauty and marvels contained in it, and because of this Imam Ali (ra) said “Allah the almighty selected us from His creation and selected for us our followers (family) who assist us. They are pleased when we are pleased and are sorrowful in our sorrows. They give up their lives and property for our cause. Therefor they are ours and will be with us in paradise.”

The prophet (saws) then found Joseph (as), the prophet who received half of all beauty, in the third Jannah above the Prophet Isa (as), He (as) opened for mankind how to perceive and understand the beauty of nature and this world properly that leads to the spiritual path which reveals Allah to the heart who is primarily seen from His qualities and the qualities of His actions.

Building on what Isa (as) and all the other prophets achieved, it was the prophet Muhammad (saws) who went beyond the seven heavens and into the Arsh whilst alive as He (saws) mastered the reality of each Jannah and its knowledge, His teachers, His example, were the other prophets (saws) and so like any student who surpasses his master, He (saws) eventually surpassed them.

This opened the way for mankind after Him (saws) to see and discover and combine every kind of knowledge in the universe to greater depths than before, His (saws) life was a tariqah Allah gave us to follow, thus one of the Ummah’s greatest achievements was spreading knowledge from one end of the earth to the other.

Allah then said to the Ummah; “Thus, have We made you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves.” (2:143)

Allah explains that our balance between the spiritual and material is what allows us to be a witness over the other nations on earth, because only a balanced person can understand what he is witnessing in a community not his own without prejudice. Allah said this to the entire Ummah because in following the Sunnah of their Prophet (saws) they would be close to achieving the perfect balance.

The inheritors of the prophets are the scholars and Awliyah who after the prophet Muhammad (saws) would specialize in specific subjects and master their details to new depths;

Abu Malikal-Ash`arifrom theMusnadof Imam Ahmad: When the Prophet finished his prayer he turned to face the people and said: “O people! Listen to this, understand it, and know it. Allah has servants who are neither Prophets nor martyrs and whom the Prophets and martyrs yearn to emulate, due to their place of nearness to Allah.”

One of the beduin Arabs who came from among the most isolated of people twisted his hand at the Prophet and said: “O Messenger of Allah! People from humankind who are neither Prophets nor martyrs and yet the Prophets and the martyrs yearn to emulate them due to their place of nearness to Allah? Describe them for us!”

The Prophet’s face showed delight at the Beduin’s question and he said:

“They are of the strangers from this and that place. They frequent this or that tribe without belonging to them. They do not have family connections among themselves. They love one another for Allah’s sake. They are of pure intent towards one another. On the Day of Resurrection Allah will place for them pedestals of light upon which He will make them sit, and He will turn their faces and clothes into light. On the Day of Resurrection, the people will be terrified but not those. They are Allah’s Friends upon whom fear comes not, nor do they grieve.”

(Haythami in Majma`al-zawa’id says: “Ahmad relates it, and Tabarani relates something similar, and the men in its chain of transmission have been declared trustworthy.” Also related through several chains by Abu Dawud, Ahmad, Baghawi in Sharhal-Sunna, al-Hakim in the Mustadrak, Ibn `Asakir, Ibn Abi al-Dunya in Kitabal-ikhwan, Ibn Jariral-Tabari, Ibn Abi Hatim, Ibn Mardawayh, and others.)

The Muhammadan Reality

The Muhammadan Reality (Haqiqa Muhamadiya) is one of the deepest subjects in Islamic sciences and to understand it properly you need an understanding of the universe and how it was created, otherwise, even though we have simplified the subject you will not know how it fits into the bigger picture and miss much of what is meant, misconstruing everything. The scholars who spoke about it did so because they understood what the universe looked like, its many parts, and how it all fit in together and from that they could draw deeper conclusions, this subject fits into that type of Islamic knowledge and requires prerequisite subjects to understand it.

We have already covered in our tafsir to ayah 23:116 the foundation of the scholar’s words on this subject, because understanding how Allah is reality makes it much easier to understand how Allah raised the Prophet (saws) to a place of influence in it. Something Muslim scholars know with certainty (Al Yaqeen) because Allah placed His (saws) name on the Arsh responsible for Allah’s reality in the universe.

The simple fact is creation had to fulfil what Allah wanted from it for it to be a successful creation, but not all of creation was capable of this, most would be sinners, the one who could do so on behalf of everyone, Allah created everything because of Him (saws), and because He (saws) was behind Allah’s intention in shaping the universe He wrote His (saws) name on the Arsh since it deserved to be there next to His name on the place He established (Istiwah) Himself.

Imagine Allah granted you things in the universe based on your ability to know Him, the nature of the Prophets is such that Allah created things in this universe entirely because of them, because its creatures would need them to know Allah, this is what the Prophets (saws) earned in that Jihad (struggle), they earned what was needed to know Allah entirely, but Allah began creation because of the prophet Muhammad (saws).

So, after Allah’s reality the Prophet’s reality is the most elevated and the first to come into existence before any living thing is created, (even the prophet), when Allah said Kun (be) the universe was created according to Allah’s intention with that word and the prophet Muhammad (saws) was the reason it was spoken, so His (saws) reality shaped everything when that word was spoken, that is how far elevated the prophet (saws) is above us with Allah.

After creation began, Reality in this sense refers to the first aspect of what you are coming into existence, and the Prophets (saws) light was the first thing Allah created, it was the first aspect of Him to come into existence, and the light of Prophethood that each Prophet was given in life to prove they are prophets, this was, of course, the first subatomic particles to exist, and Allah created the rest of the universe from them.

“Muhammad, may Allah bless him and grant him peace is the totality of the spiritual Path, because the entire existence, as the People of Allah have said, is a tree and the roots of this tree of existence is the Light of Muhammad, may Allah bless him and grant him peace. The entire existence from its elemental origins take its source from his Light (saws). Thus Allah ta’ala made that Light the root and foundation of every light. He is the first of them to be transcribed and the last of them to appear. He was the seed of the tree of existence first and the fruit of the tree of existence lastly. For a fruit bearing tree produces the very seed which is its origin, because the seed in the beginning is concealed until the form of the tree manifest. Thus, the tree in its end is made manifest from the seed that was concealed in it. For Muhammad (saws) is the root of this tree of existence and he is its external appearance. May the best blessings of Allah and His peace be upon him. He, may Allah bless him and grant him peace is the depository concealed in the couch of Divine Intimacy, well established in the Gardens of Divine Intimacy and in the Presence of Divine Intimacy. The secrets of Allah’s spiritual realities are concealed under the veil of his physical appearance, may Allah bless him and grant him peace.”

The verse of light, as we have shown in our tafsir is a description of how Allah brings particles and atoms into existence, subatomic particles are the light by which man has Maarifah (Gnosis), which is why Allah ends a verse about sub atomic space by saying He guides people to see by these particles. The spiritual heart, the part of our heart that senses sub atomically because of its nervous system, uses these particles to sense the world around us, as the Prophet (saws) explained.

Ubayy ibn Ka’ab said, “The similitude of His light

[takes place in] the Muslim’s heart.” (Ibn Kathir, 3:464)

The prophet (saws) said, “Hearts are Allah’s vessels on earth, and most beloved unto Him are the finest, firmest and clearest of them (in seeing that light).” (Al-Hakim, At-Tirmidhi)

In physics, particles travel through space like a wave in the ocean and when the waves want to pass information from one to another, how clear or unclear the signal or reception is between them is called the coherence of waves, it determines how well you receive the message.

In the verse of light Allah uses the analogy of an olive tree to describe the process, the fruit of the tree the olive (particle) comes from the tree and its roots (the first particle, the light of prophethood), this is describing the process that occurs in sub atomic space and many commentators said this verse is a description of the prophets light as it created everything else:

“Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star (the Atom). (This lamp is) kindled from a blessed tree (from within sub atomic space), an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light (particle within particle). Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.” (24:35)

Tafsir Ibn Abbas: “it is also said that the verse means: the likeness of the light of Muhammad (the light of prophethood mentioned in ahadith) in the loins of his forefathers (as it was passed down from prophet to prophet) is like this, up to Allah’s saying (… kindled from a blessed tree). He says: the light of Muhammad in Abraham was an upright religion (olive tree), and Abraham was neither Jew nor Christian (neither of the East nor of the West), the works of Abraham would almost glow forth in the loins of his forefathers like this (would almost glow forth (of itself)), up until Allah’s saying (kindled from a blessed tree) He says: as if it is the light of Muhammad (pbuh) and if Abraham was not a prophet, he would still have this light (though no fire touched it)”.

Tafsir Al Tustari: “The likeness of his light means the likeness of the light of Muḥammad. Ḥasan al-Baṣrī said, ‘He intended by this the heart of the believer and the luminescence (ḍiyāʾ) of professing the divine oneness (tawḥīd), for the hearts of the prophets are far too brilliant in their light to be described in terms of the likeness of these lights. He said, ‘The similitude of the light of the Qurʾan is a lamp (miṣbāḥ), a lamp whose candle (siraj) is gnosis (maʿrifa, this light is the source of Maarifah), whose wick (fatil) is the religious obligations (faraʾiḍ), whose oil (duhn) is sincerity (ikhlaṣ) and whose light (nur) is the light of [spiritual] attainment (ittiṣal). Whenever the sincerity increases in purity, the lamp increases in brightness (ḍiyaʾ); and whenever the religious obligations increase in [inner] realisation (ḥaqiqa), the lamp increases in light (nur).” Such is the light of Allah in the human body.

Tafsir Maybudi: “The likeness of His light. A group of the commentators have said that the pronoun refers to al Muṣtafa (the prophet), for his creation was light, his robe of honor light, his lineage light, his birth light, his contemplation light, his practice light, his miracle light, and he himself, in his essence, was light upon light. He was a paragon in whose face was the light of mercy, in whose eyes the light of heedfulness, on whose tongue the light of wisdom, between whose shoulders the light of prophethood, on whose palm the light of liberality, in whose feet the light of service, in whose hair the light of beauty, in whose disposition the light of humility, in whose breast the light of contentment, in whose secret core the light of limpidness, in whose essence the light of obedience, in whose obedience the light of tawhid, in whose tawhid the light of realization, in whose realization the light of success-giving, in whose stillness the light of reverence, in whose reverence the light of surrender.”

“Surely the Messenger is a sword glittering bright, Indian steel, a drawn sword of Allah.”

Imam Ibn Arabi said the “origin of creation” is the Particle (Al Haba). The “first existent within it” is the Muhammadan reality (The prophets reality) pertaining to the all Merciful (al Haqiqa Muhamadiay al Rahmaniya), [a Reality] which is not restricted by position, since it is not spatially confined (li adam al-tahayyuz). (His reality was created first and guided the rest of creation into coming into existence. Because He was first, reality came into existence, receiving mercy from Allah (saws) that shaped the universe according to His Maqam (rank). The Arsh stopped shacking when His name was written upon it so the rest of the universe could be created after it stabilised).

The Imam continues; “From what did [creation] come into existence? From the known Reality which is described neither by existence nor (complete) nonexistence (meaning the existence of its definition with Allah, before it was created).

“Within what did it come into existence ?” Within the Particle (Al Haba. Allah created the universe from particles, and the first particle was called the Prophets light).

“In What likeness did it come into existence?” The form (sura) known within Allah’s self (nafs al Haq, His knowledge of things before their creation).

“Why Did it come into existence?” To make manifest the divine realities (Al-haqa’iq al-ilahiyya, so Allah could be known. The prophet (saws) would know Allah completely on behalf of the rest of us. It was because of this responsibility that the Prophet (saws) took no intimate friends in life, so He (saws) could focus entirely on Allah. The prophet (saws) said “Abu-Bakr has favored me much with his property and company. If I were to take a Khalil (an intimate friend) from mankind I would certainly have taken Abu Bakr.” (Bukhari)).

“What is it’s goal?” Deliverance from mixture (Mazaja, uniqueness of being. We existed in Allah’s knowledge before creation and that existence was a mixture of all of Allah’s knowledge together, like every word in a dictionary is part of a book that is called a dictionary and no single word in that has its own unique book to be known or identified by. Our creation is Allah giving each piece of knowledge its own unique existence and freedom to choose what it wants to be.) The Imam continues; so that each world (alam, type of creature and it’s environment) may know it’s share (hazz) from it’s Producer (munshi). So it’s goal is to make manifest it’s own realities (so that each planet and its creatures can differentiate from each other and manifest the reality and those of His Qualities He placed in them).

The praised station (Al-Maqam Al-Mahmud) and The station of mediation (Maqam Al-Wasila) is a rank in Paradise that no one but the Prophet Muhammad (saws) shall reach because of the Muhammadan reality, but other prophets where given a chance and the Prophet (saws) indicated the Prophet Dawwud (saws) may receive it, each Umma prays for its prophet and so we pray for ours.

The prophet (saws) said “Then ask Allah to grant me the mediation (Wasila), for it is a rank in Paradise that none but a single servant of Allah’s servants deserves, and I hope that it be me, so whoever asks Allah that he grant me the mediation shall have my intercession”(Muslim)

“It may be that your Lord will raise you to Maqaman Mahmooda” (17:79).

For 1400 years now when the Adhan is recited for each prayer, all Muslims around the world say the following prayer for the prophet (saws) after it, the Messenger of Allah (saws) said, “Whoever says the following after hearing the call to prayer deserves my intercession (shafa`a) on the Day of Judgment:

‘O Allah, Lord of this perfect call and ready prayer! Grant Muhammad the mediation (wasila) and honor, and resurrect him on the praised station that you have promised him.’”

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدَاً الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامَاً مَحْمُودَاً الَّذِي وَعَدْتَهُ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ

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