Qadiri Naqshbandi, Qutb Allah, Rami Al Boustani Al Rifai | ‏بِسْمِ ٱللَّهِ ٱلرَّحْمَنِ ٱلرَّحِيمِ ‏يُؤْتِى ٱلْحِكْمَةَ مَن يَشَآءُ ۚ وَمَن يُؤْتَ ٱلْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًۭا كَثِيرًۭا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَبِ|Bi.isim.Allah@outlook.com
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Al Amanah – The Trust (Responsibility) and Jihad

Bismillahi rahmani raheem, assalamu alaikum

“Truly, We did offer al-Amaanah (the trust or moral responsibility, duties which Allah has ordained in order to keep the balance, the means of balancing the universe) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (the responsibility). But man bore it. Verily, he was unjust and ignorant (of its requirements)”

[al-Ahzaab 33:72].

Notice how in this verse Allah does not ask the Angels to carry the trust the responsibility of balancing the larger picture of the universe, this is the place of the prophets and awliyah and it is done by helping the Mala’ikah.

The role of a wali is to balance the hand of the Mala’ikah and to stop one group from dominating anything, for example in a time of oppression you do not want the mala’ikah of Rahma do dominate and show mercy to the taghut (oppressor) if Allah has not written repentance in his qadr, this will only lead to more oppression as the taghut is given free reign, and you do not want the Mala’ikah of beauty to add excessive beauty to women because it will lead to zina (fornication), the Mal’aikah are in charge of their respective spheres of responsibility but Allah has placed the balance of the bigger picture in the hands of his prophets, awliayh and in the Akhira, mankind.

The wali does this with the more complex issues of life and new situation that arise in the world which need arbitration between the Mala’ikah and this world, I recently wrote about Cryptocurrecny that is one such issue which needed hikmah (wisdom).

Cryptocurrency is halal (permissible) but like all money today that has the traces of riba upon it, it is not tayyib (spiritually pure): “O ye people! Eat (consume, use) of what is on earth, Halal and Tayyib and do not follow the footsteps of the evil one, for he is to you an avowed enemy.” (Surat al-Baqarah 2:168)

If you understand all of this then you can see that surah al Rahman (55) is a tafsir to what the Amanah entails which man was ignorant of.

This is our tafsir to the opening verses of surah al Rahman at our website:

Tafsir Surah Ar-Rahman: بسم الله الرحمن الرحيم (Allah) Most Gracious! (1) It is He Who has taught the Qur’an. (2) created man: (3) and taught him speech (and Intelligence) (4) The sun and the moon follow (defined) courses (in space); (5) And the Stars and the trees are in obediance. (6) And the Firmament (space) He has (formed and) raised high, and set up its balance, (7) In order that ye may not transgress (due) balance (on earth). (8) So establish measure with justice and fall not short in the balance. (9)

Allah, al Rahman, in the first verses tied three topics together, He tied the knowledge that is in the Quran with the creation of man, and then the speech He (swt) taught him. The knowledge in the Quran, is related to the creation of man in how man is given knowledge by Allah, which is through revelation and inspiration received in man’s heart, this is related to his speech because man speaks according to what is placed in his heart, so in Allah teaching and inspiring the Quran He is teaching man new types of speech that man did not have. When we look at how these things work in the human body, as Imam Malik said, “Knowledge is a light placed in the heart by Allah”, this is a physiological statement about the role of the heart to learn from the the electromagnetic field which is the scientific name for light. Allah gives man knowledge according to what He is doing in life, so this light is the source of speech taught to man by Allah, (we have explained in detail in our other works how the body uses light through the nervous system of the heart and brain to shape our consciousness).

The sun and the moon and the path they are on is tied to all of this because Allah inspires man’s self through the influence of these celestial bodies in space on earth’s atmosphere, this is a process that begins at the subatomic level because the sun and moon exert electromagnetic fields on our planet which affect the planet from the subatomic level, ultimately they inspire and influence both man and what he speaks because our ecosystem is part of a bigger picture and it shapes what our day will look like.

By simile the trees of earth are numerous and countless like the stars, this is their relationship in this picture Allah is painting for us, in this verse Allah is mentioning the most distant thing from us in space, the stars, and the closest thing to us on earth, the trees, in relation to the greater context of the surah, this is because He is drawing a picture of how the ecosystem of outer space and the ecosystem of earth are connected through subatomic fields like the electromagnetic forces of the sun hitting the earth, all these objects Allah is mentioning are influencing each other and ultimately us.

Allah says, after referring to how the sun and the moon influence man through their defined paths in space which shape our seasons and days, that it is not just them that do this with their subatomic fields, but both the stars and the trees have a role to play. This is because He mentioned their obedience to him in the verse, meaning their role in the balance that Allah set up in space, they are part of the greater ecosystem and He uses them to inspire man from the subatomic level of the Universe. The stars are each like our sun ending out rays of light and influencing us at night when the sun is least active, while the trees are crucial to life on earth and its atmosphere, they are the last piece in this puzzle and in contrast to the sun and moon one of the smallest parts in it that has a significant influence on our planet.

This picture of space and earth needed to first be drawn because it leads to what is in the next verses, where Allah talks about how He created space and placed a balance and harmony in it, Allah then says the depth of space and it’s balance is directly related to the balance on earth, “the Firmament (space) He has raised high, and set up its balance (this was done) In order that ye may not transgress (the due) balance” on earth, meaning they are connected to each other. Allah is saying the order we see in space through the movement of the sun and moon it is also present on earth in its atmosphere and ecosystem that the trees help create and maintain.

Allah is teaching us that the balance He placed in the Universe and on earth in their ecosystems create a balance in man’s self who lives in them, because the surah begins by teaching us about the ways in which man is inspired in life and learns knowledge. So, inspiration and man’s speech being mentioned together is a reference to his psychology and state of mind, hence the order and balance that exist in space and nature is why man can feel harmony and be at peace with the earth and its natural ecosystem, Allah is connecting man’s nature to the ecosystem he lives in and informing him about what influences it because it influences him.

Allah then warns that if man destroys the balance in nature it will cause his self to become unbalanced, because the balance that exists in nature no longer exists so it cannot help man’s self stay balanced as he lives his life, if we live in the city we feel our lives are chaotic if we live close to nature we feel at peace all because of the environment we live in that shapes our day. This is why after mentioning the balance in space, in the next verse Allah warns man about destroying the balance that exists on earth, “and fall not short in the balance”.

These verses first required man to learn knowledge of the universe in order to understand them because they were intended for a time when man would have the ability to destroy the balance on earth.

Method – How This Tafsir Was Written: This tafsir was written according to the themes of each verse which outlined the topics Allah was mentioning, this then made the picture Allah was drawing for us very clear. Allah taught the Quran through revelation which was revealed to man’s heart, how man is able to receive revelation in scientific terms I have written about in detail elsewhere, but understanding the how makes the connection between each verse very clear and the larger picture obvious. Allah in these verses goes from talking about giving man revelation to teaching him speech because this knowledge relates to how each person is inspired in his everyday life by various sources, his daily inspiration is the source of what he chooses to speak about to others.

This is related to the sun and moon because Allah in surah al shams (91) explains how He inspires man through them, but in this surah He talks about how the ecosystem of space is connected to the ecosystem of earth, the trees essentially create our ecosystem for us through the oxygen they produce and atmosphere they clean. The subtext of the Quran here is how this influence occurs through the subatomic part of our universe, it’s forces and particles, Allah explains in the verse of light (24:35) more directly that He inspires mankind through these means.

After then drawing this picture for us Allah tells us the important lesson we should learn, that if we ruin the ecosystem of earth we will imbalance man in his life and self permanently, we will not only ruin how he is inspired each day and the source of his peace in life we will reduce his intelligence which we will see and witness in his speech and vocabulary as it degrades. This is because if the ecosystem that Allah created to keep man balanced, at peace and in harmony with the universe can no longer function in this role man will suffer psychologically and spiritually, which will decrease his intellectual capacity, intelligence and speech, all these are related to each other physiologically, the most obvious way is in man’s breadth of knowledge and capacity for things in life.

Mankind has witnessed all this already, with the dumbing down of man over the past one hundred years as he destroyed the earth, we witnessed this in the way language has changed during this time, linguists, historians and academics have all attested to this change in their works. We no longer have the capacity to speak as our grandfathers and their fathers once did with the same breadth and vocabulary, we have shortened our sentences because our mental capacity lacks the strength it once had, and man gains his strength from nature.

Balancing The Mala’ikah

Insha Allah you have by now read my previous work on Angels I posted recently (“Which Angels Are Fallen – Answering The Satanists Claim’s”), you will need it to see the greater picture of my words here.

As a wali I am going to teach you something that will make your life immensely easier, how to protect yourself from the Imbalances of the Mala’ikah on earth. I have permission to do this because Allah has been teaching about the Mala’ikah for almost twenty years now, so I know what people need in regards to them. Some Mala’ikah may be a temptation to the Kufar but when evil covers the entire world and every kafir has an Angel with him on his path just like the Dajjal will be appointed two Mala’ikah, Imbalance and Disproportion in the mizan of the universe from the side of the Mala’ikah is much more common so inadvertently oppression occurs in spheres not in the Angels awareness.

The Angels are arranged in tight ranks their sphere of control and perception is thus limited to their rank and so the lower Mala’ikah will have trouble with the larger picture of anything, in humans and Jinn because they have free will to choose what sphere of awareness they want to live by this behaviour you would call lack of intelligence and maarifah, but the Angels have no such choice they are subservient to Allah’s will over them in this who is looking at the entire Picture of the universe and what it needs.

The Mala’ikah can not do Haram but they can empower evil in an unbalanced and unjust way in the world. What I am about to teach you the higher Mala’ikah will help you with it because at present they are trying to guide their brothers one earth away from the paths of fitnah as they have run their course and change is coming, this is the way of change.

The Taweez is simple and based of the one we did for the Dajjal except we are going to use the names of Allah instead of the other accusations and titles, any Mala’ikah not in line with what Allah wants and these titles will be affected, so it is no more than Haq and balance you are asking for.

The Taweez should look like this with the intention behind each line in brackets, use the 99 names of Allah as you like and try to write it in a book in Arabic, lastly this is for anyone to use Muslim and non-Muslim:

Abd Allah, Abd al Rahman, Abd Al Raheem, Abd Al Malik, Abd Al Quddus, Abd Al Sallam, Abd Al Mu’min, Abd Al Muhaymin, Abd Al Aziz, Abd Al Jabbar, Abd Al Mutakabbir, (Use as many names as you like but no less than this, next write)

  • Al Mala’ikah, Fitnah Al Mala’ikah (Write this for yourself and your wife).
  • Al Mala’ikah, Fitnah Al Mala’ikah (Write this for the entire world).
  • Al Mala’ikah, Fitnah Al Mala’ikah (Write this for Ummat al Islam).
  • Al Mala’ikah, Fitnah Al Mala’ikah (Write this for your family, you can add more lines for whoever else you wish, now continue with the names of Allah).
  • Fitnah Al Mala’ikah Taking Nur (Write this multiple times for the same people you wrote it for above)

(Jinn can not touch the light of a person, but Mala’ikah can make mistakes with this because of who they are with. It occurred with us that one time when Allah was speaking to my heart and He was adding light to my light one of the Mala’ikah came and took that light in the middle of what Allah was doing. I was entirely amazed at this for a long time, then I began to think about the nature and audacity of that Angel who had no Haq to do this and it occurred to us this must have been one of the the Angels of Iblis who was watching from a distance. This is because Iblis is the only creature to challenge Allah directly whilst Allah was talking and His Angels where present when this occurred, when such a path was created, the Angel was following it (like a person from their perspective would follow a sunnah) and today many people worship Iblis and follow his path. This is the reason it was said iblis was cast out of Jannah with his Angels (who needed to learn), this Angel was the Angel with Iblis when Allah asked him to prostrate at the grave of Adam (as) in in repentance and Iblis refused).

(Insha Allah now finish with the names of Allah).

Abd Al Khaliq, Abd Al Baari, Abd Al Musawir, Abd Al Ghaffaar, Abd Al Qahhaar, Abd Al Wahhab, Abd Al Razaq, Abd Al Fatih, Abd Al Alim, Abd Al Qabid, Abd Al Bassit, Abd Al Kaafidh, Abd Al Raafi, Abd Al Mu’izz, Abd Al Muzil, Abd Al Sami, (You can add more but do no less than this, you can also choose other names to write).

Now draw a circle around the entire thing, this will mitigate any Angels helping a shaytan in his way.

War in Islam is that the wali deals with the Mala’ikah of his enemies so that His people can proceed unhindered, this taweez will help with that so learn and use it, in ages past people were normal and the Mala’ikah followed normal paths so when they saw Islam they responded to it, now people are not normal hiding their kufr and who they worship, and so the Mala’ikah have to honour the way of the people they are with, hence they respond less to Islam when they see it.

These are the lessor angels on this earth, responsible for the lowest of creatures who in our time they are the dominant people, these Angels need help in the manner we are showing you, their actions will be placed on the scales for judgment and any Imbalance in the mizan will rectified.

Do this even if you don’t think you need help, you will then see what your life was missing which you did not have the ability to notice.

وَحَنَانًا مِّن لَّدُنَّا وَزَكَاةً وَكَانَ تَقِيًّا

Mala’ikah Deserving Of Punishment

Angels like any living creature are capable of making mistakes and sometimes these mistakes impact a persons life and for this the person deserves Haq over the Angel, this can take many forms.

Abu Huraira Narrated: The angel of death was sent to Moses and when he went to him, Moses slapped him severely, spoiling one of his eyes (other translations have punched him in the eye). The angel went back to his Lord, and said, “You sent me to a slave who does not want to die.” Allah restored his eye and said, “Go back and tell him (i.e. Moses) to place his hand over the back of an ox, for he will be allowed to live for a number of years equal to the number of hairs coming under his hand.” (So the angel came to him and told him the same). Then Moses asked, “O my Lord! What will be then?” He said, “Death will be then.” He (Moses) said, “(Let it be) now.” He asked Allah that He bring him near the Sacred Land at a distance of a stone’s throw. Allah’s Messenger (ﷺ) said, “Were I there I would show you the grave of Moses by the way near the red sand hill.” (Bukhari)

When I asked about this hadith, Musa (as) was praised and it was said He (as) had a Haq over the Angel to do this (but it is not apparent from the narration).

“Imam Ahmad ibn Hanbal and Imam at-Tabarani explained that “the angel of death used to come to people in a visible form. When he went to Musa (alaihis salam), Musa put out his eye.” Ibn Khuzayma said: “Some of the heretics refuse to acknowledge this and say that if Musa recognized him then how did he not take him seriously? If he did not recognize him then would he not have retaliation from him for putting out his eye? The answer is that Allah (subhana wa ta’ala) did not send the Angel of Death to Musa desiring to take his soul at that moment, He sent him to him to test him. Musa punched the Angel of Death because he thought that he was a human who had entered his house without his permission and did not know that he was the Angel of Death. The Shariah allows for the putting out of the eye of anyone who looks into a Muslim’s house without permission. The angels came to Ibrahim (AS) and Lut (AS) in human form and they also did not recognize them at first. If Ibrahim (AS) had recognized them he would not have offered them food. If Lut (AS) had recognized them he would not have feared for them from his people.””

“Another one of the people of knowledge said: “He hit him because he came to take his soul before giving him a choice since it is established that no prophet is taken without being given a choice. This is why, when he gave him a choice the second time, he submitted.””

Allah has taught a number of important lessons through Sayyidina Musa (as), it occurred that the Jews of His time because of his (saws) shyness and modesty began accusing Musa (as) of leprosy, so when Musa (as) was washing (partially clothed) Allah caused His clothes to go missing until the Jews were able to see his skin and He was exonerated of their accusations.

Allah showed us here that He will make things occur against a persons wishes to save them from something greater, likewise is the story of Musa (as) and the Angel of death.

Allah was teaching us that if an Angel makes a mistake of judgment, then like any Human He is subject to shariah law as a consequence. This is because mistakes and harm are not abstract things they are things that affect the balance of the universe and a persons life, therefor the Angel like any human is responsible for fixing their mistake, this is the aim behind every punishment in Shariah, to remove the spiritual corruption (fassad) created by the wrongful act in order to balance the universe, balance the scales.

“And the Firmament has He raised high, and He has set up the Balance (of Justice), In order that ye may not transgress (due) balance. So establish weight (business) with justice and fall not short in the balance.” (55:9-7)

Why Angels Fall Short and Why Man Surpasses Them

Angels hold things to account based on the nature of that things creation, what it is created from and what is happening around it in the universe, this is their scope as creatures with limits and essentially the issue but more can be said, what we are about to say is not black and white.

This is the perspective of the Angels, while Allah holds things to account based on the meaning of their actions, the basis of judgment begins with what the Mala’ikah are doing but it ends at the height of what the issue stands for, and this latter part the Angels have trouble seeing because they cannot see every aspect of the issue in every part of the universe it is impacting, especially all of it at the same time like Allah.

Man surpasses the Angels because he embodies Allah’s 99 qualities which make up who He is, to the point Allah said Man was created on Allah’s image, to do similar things to Allah in the universe, that statement is primarily related to man’s judgment and what his heart can grasp.

All of this is in respect to man knowing His own life better than anyone else including the Angels. Man can grasp the higher meaning of each issue because he has experience with every issue from the lowest point of its aspect to the highest, man lives in the lowest of the low, earth, and the physical state of matter and can reach the highest of the high with his heart and soul, the Arsh, while the Mala’aikah asked Allah to teach them why man sinned on earth.

Because of this Maarifah Allah asked man to be His Khalifah on earth and Judge his life and the life of others, while He asked the Mala’ikah to prostrate to Adam (essentially all the prophets).

People look at the strength and ability of the Angels and say no they surpass man because of it, Iblis said the same thing about himself and was blinded, while Allah said no it is man’s knowledge and wisdom that He is looking at, his ability to reach the highest aspects of these unlike the Jinn and Mala’ikah who are both limited because they are not on the same image as Allah.

The fact that man surpasses the Angels is something the prophets have taught us, they said it about themselves to the Angels to teach them, the context is what I am explaining to you now.

The Angels judge according to the nature of something while Allah judges according the meaning of it and that is harder to grasp because it requires a heart that can reach its meaning in fullness, man can do it the Angels can’t.

Sayydinah Ibrahim (as) said this to the Angels to help teach them why their Judgment is increasingly falling short (far too many new matters are arising that do not fit the old model they relied upon), the Mala’ikah need the Ijtihad of the Mujtahideen of this Ummah, this is part of that effort.

Allah said “And certainly We have explained in this Quran every kind of example, but man is most of all given to contention.” (18:54) The Ijtihad of Man is what teaches the Mala’ikah the Hikmah regarding new things, Allah revealed the Quran to us to discover its treasures.

To explain what we said with a simile: a person can look at something old and haggard and see what it means (like his wife who gave to him her life), then hope it’s hidden worth materializes, while the Angels will not change things until your worth, the sings of Allah, materialize…more or less this is the reality.

Peoples hearts are at rest when they see what you are saying in ahadith, Allah said in a hadith Qudsi:

ما وسعني أرضي ولا سمائي، ووسعني قلب عبدي المؤمن…

“Neither My Earth nor My Heavens could contain Me, whilst the heart of My believing servant does contain Me (know me)…”

In another simile: The Mala’ikah take up your actions to Allah, while the hearts of the prophets already know Allah. This is the same thing that Allah explained to the Mala’ikah when He brought Adam (as) in front of them and asked Him (as) to name things He (as) had never seen before.

This is what it looks like in a book while we are describing what it looks like in practice…in reality.

Shaykh Rami Al Rifai.

 

Which Angels Are Fallen – Answering The Satanists Claim’s

Bismillahi Rahmani Raheem, assalamu alaikum

I was given permission to write about this subject by the prophet Muhammad (saws) who Initially refused I should say anything because people cannot handle knowledge about how things work, they say Allah is Al Qadir, al Muktadir and that is how a car works, on faith.

What is Allah decreeing (Al Qadir) and what process of Qadr is He presiding over and measuring (Al Muktadir) if this universe worked on “magic” or the often-misunderstood command of “Kun” (Be), the names of Allah and what they do in the universe are a witness against people when it comes to science.

Our world works because of scientific asbab (cause and effect) which Allah does not bypass when doing things. People can’t seem to understand that this includes the world of Angels, the entire Quran is Allah explaining science to you, the cause and effect of your actions on the world around you and then the reaction of the universe to you, the universe represents Allah’s will, what He wants to occur.

“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) remember this next time you want think about religion, Islam is not Fiqh (Law), Islam is how the universe works and the haram and halal are based on that, fiqh is meant to express that not replace it.

Allah does everything using everything in the universe, His command “Kun” (be) has a role but it is not the “beginning and end” of what occurs.

Our scholars famously said what ever Allah does under the Arsh, inside the universe, He does through asbab, cause and effect (science), what ever He does above the Arsh, outside the universe, He does with the command Kun, be and it is instantaneously.

Understand Allah is timeless, while everything in the universe exists through time, if you can understand this you can understand why Allah expressed the nature of His command over everything with the word Kun, Be, and it is.

You see this command is used outside the universe where time does not exist, so the nature of Kun Allah’s command is timeless, it occurs instantly but as soon as that command begins to move the universe it is now in the domain of time and works with time, with the nature of our existence.

The more understanding you have the more you may think the lines are grey or blurred, but that is in fact not true that is your inability to define the boundaries of things as they get smaller in your mind, there is a limit to man’s capacity, beyond which Allah lifts responsibility from him, but He has other creatures that can see things to their minute details in a well-defined manner and they take up that work and responsibility, where we end they begin and vice versa.

These are Allah’s spiritual creatures the Angels and Jinn who live to balance and influence the minute details of things. Jinn like us have their limits while every issue in the universe begins in the sphere of the Angels perception, they see it forming first and its nature, so Understand that all things have limits and Angels live according to how the universe works, they are not limitless creatures.

Many of us have heard the Christian claims about fallen Angels and the “airs” occultist put up regarding them, hoping some fault exists in them;

“The concept of angels sinning against God and being expelled from Heaven mainly developed in Judaism during the Second Temple period. It is mainly found in Jewish pseudepigrapha, such as the Book of Enoch, and the Book of Jubilees (Books not accepted by Judaism, the idea was something adopted into “popular Jewish culture”). Although modern Judaism generally rejects the Enochian writings, Jewish traditions acknowledges Samael (an Angel) as a tempter (in charge of temptation), who is in charge of several subordinative accuser angels. However, these angels are regarded as being still subordinative to God’s plan and act as evil inclinations (Allah punishes the evil by leading them further astray, this is in the Quran).”

Allah’s angels are in charge of every facet of the universe, some are in charge of Allah’s knowledge of evil and the things that create it and destroy it, and what brings people to it and makes them leave it.

“In Christianity, Satan is often seen as the leader of the fallen angels. The New Testament mentions Satan 36 times in 33 verses, and the Book of Revelation tells of “that ancient serpent, who is called the devil and Satan, the deceiver of the whole world”, being thrown down to the Earth together with his angels. Further the book of Revelation speaks of Satan as a great red dragon whose “tail swept a third part of the stars of heaven and cast them to the earth” (this is a dream John had about the future of Ibrahim’s son Isaac and His mother who were left in Makkah, Christians have trouble with this dream, because it is about Islam and it is their practice to deny Islam did anything in the world). In verses 7–9, Satan is defeated in the War in Heaven against Michael and his angels: “the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him” (These are the words of the Angels talking about this event to John (as), not God).”

“In Luke 10:18, Jesus says: “I saw Satan fall like lightning from heaven.” While the New Testament thus mentions Satan falling from Heaven, it never says that he was an angel, only that he masquerades as one in 2 Corinthians 11:14. The concept of fallen angels is not foreign to the New Testament, though; both 2 Peter 2:4 and Jude 1:6 refer to angels who have sinned against God and await punishment on Judgement Day. The Bible records several different times when angels fell to earth. Some have already fallen. Genisis 6:2 (the term sons of God refers to Jinn, this story appears first in the Book of Enoch) Revelation 12:4 and others fall in the future, Revelation 6:13 (both are an idiotic interpretation by Christians of the word “stars” mentioned in the dream of john earlier which is about the Islamic world). Early Christians also integrated non-biblical details from the Enochian writings (a book the church does not accept), which circulated both in oral and written transmission. Irenaeus referred to fallen angels as apostates, who will be punished by an everlasting fire. Tertullian and Origen referred to fallen angels also as teachers of Astrology.”

(All of which are naive interpretations by people cut of from the Sunnah of the texts they are giving tafsir to, the Christian ancient world was one cut off from the rest of the world and is essentially one society trying to interpret the history of another society with their own framework of ideas. Much of this came from Jewish writings and Jews were largely persecuted in their lands).

In the entire new testament fallen Angels are not mentioned once it is all interpreted and translated in, the book of revelations is the Angels “revelations” to the companion of Jesus (ra) John (ra) and not prophecy to a prophet.

Like their confusion over the title claiming this book is revelation, when it is only inspiration to a saint, they are severely wrong about this subject as well.

Christians adopted this belief primarily from a book they do not accept in Christianity, The Book Of Enoch (Idris), where most of these stories are found and ironically the book itself says Ibliss was not an angel in the exact same manner the Quran makes that distinction, changing the entire meaning of every translated account in that book, but since it was one obscure passage, to the Christians of old who had no concept of Jinn at the time to correctly interpret what that meant they invented an entire theology around it that has persisted for thousands of years.

Even the bible itself asserts the same, saying Iblis “masquerades as one (of the Angels) in 2 Corinthians 11:14”, (“And no wonder, for Satan himself masquerades as an angel of light”), in fact this is the meaning behind Ibliss being called an Angel in the Quran and the Book of Enoch, He is a Jinn that was made an honorary Angel because both creatures influence our the world from the spiritual part of it and at that time Iblis was in Jannah, elevated to a state Angels are elevated.

At one point in history this state was an honorific remembering a time when He had Ihsan (perfection) like one of the Angels, so Allah counted Him amongst them, since both Jinn and Angels are spiritual creatures, until he rebelled over the most idiotic claim that of (his) strength having more worth with Allah than (Adam’s) Wisdom.

Explaining how Christians are wrong and have been for over 2000 years is simple, most Christians are not Jews and knowledge of Jesus’s (saws) words is grounded in the traditions He (saws) was raised in. Christians are the gentiles who they say Jesus preached to, basically the uneducated, the poor and the beggars, people you would think are lost today if you saw them and who scarcely knew how to read a book, this is the origin of tafsir in the Christian religion and why it diverges from tradition, essentially would you accept tafsir from an uneducated homeless person or a scholar isolated from the history he is studying.

It is no wonder they began inventing things no one had heard of before trying to understand how the universe worked, today this is like physics or cosmology being taught at university by an illiterate group then their students founded a church around these claims.

The gaps that seem to appear when reading the bible, both Muslims and Jews can fill them in very easily because the subtext is entirely referring to their cultures and origin, just as any person when speaking, his culture and lineage is the background of his words.

Jews and Arabs are the descendants of Abraham Christians are not, one from His sons Isaac the other from His son Ishmael (saws).

Jesus (as) came from a Jewish tradition, I think most Christians finally understood that when they heard Him (as) speak Aramaic for the first time, it is the language of Abraham (as) which Arabic and Hebrew came from.

The Jewish Sunnah of its prophets dictated what words and concepts meant which preserved a religion from people claiming idiotic ideas about it, after all Jesus (as) was a Jew like every other Jewish prophet who used the term father in the old testament before him, but the gentiles who had never read the old testament, an exclusively Jewish text at the time, put a new interpretation on it sticking to the Roman traditions they knew and were raised upon.

Despite what Hollywood has made them look like today, they were pagan before Jesus (as) hence they used their pagan traditions to interpret him (as) claiming He was part of a trinity and divine, just like one of the gods of Rome they already worshiped before meeting Jesus (as).

This is Just like the Roman Emperor Julius Caesar who was deified after his death and an entire religion/cult was founded around him within the framework of Roman religions by the senate;

“The Imperial cult of ancient Rome identified emperors and some members of their families with the divinely sanctioned authority (auctoritas) of the Roman State. Its framework was based on Roman and Greek precedents, and was formulated during the early Principate of Augustus, it was Philip’s son Alexander the Great who made the divinity of kings standard practice among the Greeks, His immediate successors, the Diadochi, offered sacrifices to Alexander, and made themselves gods even before they claimed to be kings.”

“The Ptolemies of Egypt and the Seleucids claimed godhood as long as they lasted; they may have been influenced in this by the Persian and Egyptian traditions of divine kings, The Roman magistrates who conquered the Greek world were fitted into this tradition. When T. Quinctius Flamininus extended Roman influence to Greece proper, temples were built for him and cities placed his portrait on their coinage; Worship and temples appear to have been routinely offered by Greeks to their Roman governors, with varied reactions.”

“Caesar’s name as a living divinity – not as yet ratified by senatorial vote – was Divus Julius (Jupiter Julius, their god Jupiter to them was part of trinity Just like Jesus (as), and here we see Caesar being lifted to this godhood by attaching his name to Jupiter); The Temple of Caesar or Temple of Divus Julius also known as Temple of the Deified Julius Caesar is an ancient structure in the Roman Forum of Rome, Italy, located near the Regia and the Temple of Vesta, the temple was begun by Augustus in 42 BC (not long before Jesus (as) was born) after the senate deified Julius Caesar posthumously.”

When the Egyptians and Persians began deifying themselves Allah gave them time to see what would come of this, like anything new that appears in the world, the Greeks and Romans adopted this from them and also began Deifying themselves, Allah ended the Greeks with the Romans and ended this practice after the Romans deified Jesus (saws), who essentially was the last in line.

The Roman Emperor Constantine deified Jesus (saws) because it was the only way the Roman Empire would accept a Jew of lowly birth, who was a carpenter from a people either the slaves in Roman society or barely Roman citizens, as a god and new head figure of the Roman Empire in the likes of Julius Caesar, it was little more than a necessary political move by a people notorious for inventing gods, cults and religions.

Judaism is the cultural identity of Jesus (as), it was how He (as) spoke, acted and behaved and that is the only acceptable way to interpret His words, Jesus (saws) was not a Roman like the gentiles who treated everything He (saws) said as Roman, they did not know how to look at the outside world or Jews because their society was on top.

Let’s start with this Quote: “the deceiver of the whole world, being thrown down to the Earth together with his angels.”

If the honorific for Iblis is being used by the Angels who said this to John (as) then the verse literally translates as Iblis was throw down to earth along with His Jinn (His kind), but, it is generally accepted in Islam He was the only Jinn Allah saved by raising him from earth to Jannah before killing most of the Jinn causing chaos on earth in the age of the dinosaurs.

This honorific of calling a Jinn an Angel is like calling your child an Angel and was primarily for the sake of the old world, think back 10000+ years ago to mans capacity to understand differences, to the time of Idriss (Enoch) when this was first said and recorded in His book.

Mankind could not handle the idea of different species existing other than the Angels, Allah made it easier for them to understand the nature of something by emphasising a relationship it had to something they already knew, the nature of Jinn and Angels are somewhat similar.

It is the same reason prophets called Allah father in the old testament, it taught illiterate people about the relationship they should be having with Allah in a simple way, a father son relationship, this is how Allah treats His creation in life, like a father nurturing a child and raising them to maturity, but He is not the father of anyone or anything.

The translation of the verse in the book of revelations rather suffers from a wrong perspective, If I said the Arabs were cast out of their homes along with their Jewish friends, am I saying these Arabs are Jews or is there ambiguity about the affair.

These Arabs could be Jewish Arabs, Muslim Arabs or Christian Arabs, but what I am not saying is that these two peoples are one and the same group, there is an obvious distinction being made because we are using two separate titles, so whatever the interpretation you can’t conclude they were in fact the same group from the start.

If they were Jewish Arabs that means the other Jews being mentioned were not Arabs but Jews from a different race.

If you can understand that you can understand the entire confusion of translators who were never qualified to translate nuances of a culture they had never seen or studied or were born into. In fact, the Jews have the correct answer to all of this which we have already quoted, all Angels act on behalf of Allah no matter their role, but because Christians are an arrogant people they prefer their own opinions over traditions and scholarship, after all they invented an entire religion around this type of mistake;

“Furthermore, [this divine writ is meant] to warn all those who assert, “God has taken unto Himself a son. No knowledge whatever have they of Him, and neither had their forefathers (knowledge of Jesus (saws), it was a new spin on an old trick, this was not the first trinity of the roman empire it was rather a regular claim about their rulers, being part of the Roman trinity of gods Jupiter, Neptune and Pluto like Jupiter Julius): dreadful is this saying that comes out of their mouths, [and] nothing but falsehood do they utter!” (118:4-5)

“It is generally, although erroneously, supposed that the doctrine of the Trinity is of Christian origin. Nearly every (pagan) nation of antiquity possessed a similar doctrine (Sumaria, Babylon, India, Greece, Egypt, Rome). [The early Catholic theologian] St. Jerome testifies unequivocally, ‘All the ancient nations believed in the Trinity’ ” (p. 382)”.

The trinity of Jesus (saws) was not the first trinity among the pagan religions but it was the first to be forced onto the monotheistic religion of Abraham, that Judaism, Islam, Christianity and Jesus (saws) ascribed to.

Gods in the ancient world were passed around like business cards, “The ancient heathen deities of the pagan Irish, Criosan, Biosena, and Seeva, or Sheeva, are doubtless the Creeshna [Krishna], Veeshnu [Vishnu], [or the all-inclusive] Brahma, and Seeva [Shiva], of the Hindoos” (Thomas Maurice, The History of Hindostan, Vol. 2, 1798, p. 171), the entire affair had no integrity.

The Messenger of Allah (saws) said, “Allah the Almighty said, ‘Pride is My cloak and greatness is My robe, and he who competes with Me in respect of either of them, I shall cast into Hell Fire.’” (Sunan Abu Dawud), Christians rule the world through elitism today and that is both pride and arrogance, the bible has almost the same saying as this near word for word.

We know Angels are created from light (photons) and Jinn (demons) from fire (Electrons), this is common in all religions but Christianity banned science for a thousand years hence their tafsir is missing this basic aspect to it, when science is absent from a people Law becomes science and everything is argued based on that to horrific ends.

Europe had the dark ages, Islam had ibn Taymiyah, a lawyer whose arguments effectively declared all tafsir based on science kufr, science was seen as almost magic back then and today the extremists of the world are following his words.

Imam Ibn Arabi and Imam Ghazali where scholars who suffered at the hands of lawyers who had no idea science existed.

Light is the photon sub atomic particle and it is one of the smallest particles in existence, while fire is primarily made up of Atoms; “Fire is the result of a chemical reaction called combustion. At a certain point in the combustion reaction, called the ignition point, flames are produced. Flames consist primarily of carbon dioxide (Molecules), water vapor (Molecules), oxygen (Atoms) and nitrogen (All are atoms or molecules and not sub atomic).”

This is what most people think Jinn are made of but the prophet made a distinction, He (saws) said a fire which has no smoke and that is electricity and electricity is made of electrons. The distinction between photons and electrons is important because we can now separate Satan from Angels, their real nature is not even close and neither is the Christians theology regarding this.

So, what does it mean Satan was cast out of Heaven with His Angels, to understand that we have to understand that Angels do not sin because they are physiologically incapable of it, they do make mistakes in judgment and the most famous Angels who have made mistakes we know about them from two stories.

The first is the story of the angels sent to earth to live as humans because they could not understand why Humans kept sinning, the fact this occurred is important to understanding why Angels can make mistakes but they cannot sin, from their manner of existence Angels could understand the nature of sin but they wanted to know why humans could not stop falling into it.

The answer was entirely physiological because to understand why the Angels had to become human and live in the same environment as mankind, earth otherwise they could never understand.

This tells us it is impossible for Angels to fall into sin unless they are humans living on earth.

Angels are all around us now on earth and even at the time when this was occurring but that still is not enough for them to know and understand why mankind sinned, they had to take the physical form of a human to first know.

The second story is of the Angels of Babylon Harut and Marut who taught mankind the occult;

“Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut but neither of these two (angels) taught anyone (such things) till they had said, “We are only a trial, so disbelieve not (by learning this magic from us).” (Tafsir Ibn Kathir)

These two Angels were punished for this afterwards even though it was not sin it was a mistake of naivety and altruism which we can see from their statement in the Quran. If you think about how grave this mistake was the world today is the way it is because they taught this knowledge to man and Jinn.

Angels are in charge of the universe their knowledge is not all encompassing it is limited and so their mistakes can have enormous consequences on the universe therefor Allah must derive haq (Justice) for the wronged parties from those who made it, that is why Angels can be punished for things that are not sins or crimes, manslaughter the accidental death of a person is an easy comparison to this.

It is like an engineer making a mistake in the design of something and his choice killed someone as a result, this is not murder but a mistake in judgment.

Angels live under the same balance that exists in the universe for us and must deal with it every day, it is their job to balance the universe.

Abu Musa reported: The Messenger of Allah (may peace be upon him) was standing amongst us and he told us five things. He said: Verily Allah the Exalted and Mighty does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it (Balance in the universe, that decides fate in every moment and as the Balance changes the Mala’ikah do its work). The deeds in the night are taken up to Him before the deeds of the day (by the Angels who deal with every act we perform. There is order and precedence in how the universe works). and the deeds of the day before the deeds of the night. His veil is light (subatomic particles, all of this occurs in subatomic space). In the hadith narrated by Abu Bakr (instead of the word “light”) it is fire (Allah’s veil is fire which is more accurately energy or particles). If he withdraws it (the way these particles have formed the universe and everything in it, if He unravels the universe, if He unravels the subatomic fields, the layers of particles, which are veils between us and Him), the splendour of His countenance would consume His creation so far as His sight reaches.” (Muslim)

Similar to these stories is the story of Gabriel (as), Jibril after seeing man disbelieve in Allah for so long decided to take a human disciple and teach him, He took great care in educating the youth about everything including Allah, but in the end the young man ended up dying a Kafir, a mistake the Angel swore never to repeat again, at one-point Angels had trouble understanding human nature and needed to learn about it, these are those stories and experiences.

To understand Angels properly and what “Ibliss and His Angels” means, since it is a statement by Angels describing other Angels, and whose context is entirely separate from the Book of Enoch, you have to understand that Allah has assigned angels to guide every living creature he created, big and small, good and evil and everything in between;

“Each person has angels who take turns in guarding him by night and day, who protect him from evil and from accidents, just as other angels take turns in recording his deeds, good and bad, by night and by day. Two angels, on the right and the left, record his deeds.  The one on the right writes down good deeds and the one on his left writes down evil deeds (a book of records to be referenced later on). Two other angels guard him and protect him, one from behind, and one from in front. So there are four angels by day and four others by night.” (Ibn Kathir)

The Prophet Muhammad (saws) said, “Angels come to you in succession by night and day and all of them get together at the time of the Fajr (early morning) and Asr (afternoon) prayers.  Those who have passed the night with you (or stayed with you) ascend (to the Heaven) and God asks them, though He knows everything about you well, “In what state did you leave my slaves?”  The angels reply: “When we left them they were praying and when we reached them, they were praying.” (Bukhari Muslim)

These are only some of the angels with you mentioned in ahadith, there are other Angels responsible for the path you take in life, what ever it is you choose they are responsible for bringing it about, all creatures learn from their own experiences and so because of this Angels will take the path you take in life supporting you with their light so they know it like you, this is what gives you freedom and strength in life, but some people are evil therefore Angels are forced to walk this path with you.

Angels by nature must take the path they are tasked with in order to learn all its knowledge and act on it, this is the only way to gain raw knowledge in the universe and they are the first to learn about knew things that come into existence from good, evil and what is in between.

When Allah says He cast Iblis out along with His Angels, that doesn’t mean His followers, it means His guardians who took His path with Him and enabled Him, opened the way for Him, this was their mistake like the occult was the mistake of the Angels of Babylon Harut wa Marut.

This mistake is not a sin but one of better or worse judgment, you should understand Angels are incapable of sinning, not by choice but by physiology. To be brief, the Angels hand is one of light they make choices about things at the origin of their inception in the universe, that is their responsibility and most of their work, sins don’t exist here they exist closer to us in the physical world.

Sins are types of acts that damage the universe while Angels exist at the same level the forces of the universe exist, the photon for example is the particle responsible for the electromagnetic force, this is a deeper subatomic sphere than our world and just as those forces are removed from the end product of their creation so are Angels.

If we want to understand how Allah can cast Angels out from heaven the answer is simple, that type of Angels does not belong there and the Angels of Iblis more than likely were raised up to Jannah along with Him and came out of it with Him.

Not every Angel knows Allah to the same degree they are arranged in ranks from the Arsh, the end of the universe to earth the physical part of the universe.

Ghayb the part of the universe they exist in is layered and each layer is hidden from the other behind a veil, if an Angel does not have access to all parts of ghayb then his perception of the “world” will be limited to what he can see, so the Angels of the Arsh know Allah the best and the Angels furthest away from the Arsh know Allah the least and these are the Angels on earth that were raised up to Jannah with iblis.

Consider this Hadith: Ibn Abbas (ra) said: “Two thousand years before (mankind) was created, there were Jinn on (Earth), and they caused corruption on it and shed blood (they caused fitnah during the age of dinosaurs, this is the blood they shed, with these creatures, other Ahadith indirectly say Allah punished the dinosaurs by killing them and turning the rest to lizards, He shrank/evolved them). Then Allah sent against them a troop of Angels who beat them and cast them away to islands in the seas. So, when Allah said: ‘I am placing (mankind) generations after generations on Earth,’ They (the Angels) said, ‘Will You place therein one who will cause corruption and shed blood’ (Al Baqarah, 2:30, referring to what they saw the jinn do before them on earth), That is: Just as those Jinn did?? Then Allah said: ‘I know that which you do not know.’” (Al-Hakim).

After this event occurred Allah raised Iblis to Jannah along with his earthly Angels responsible for him in life. When He became arrogant they were also responsible for enabling this mistake, responsible for experiencing defiance to Allah, everything an Angel experiences they become Imams in it hence they could not stay elevated to be examples and a spiritual force for Allah’s creation.

You can say to an Angel you should have known better but you can’t say you have sinned, the choice to sin doesn’t occur in their sphere of existence, it is the reason why they could not understand why man kept on sinning on earth, they don’t understand its nature because they can’t experience it.

Satanists and Christians want to claim Angels fell from their nature, photons (light) particles are not electrons or even Atoms, they should learn the basics of science before accusing them of something they are incapable of. If you want to understand how removed from sin Angels are research how small the photon particle is in the depths of subatomic space compared to an Atom on earth, you can fit much of the solar system inside that distance.

The Angels in following your path in life will adopt every aspect of it required to bring about the acts you choose to commit, that is their Ihsan that they are committed to sincerely, and that is their strength, they can live with you from their perspective, they are honouring Allah’s words and intention of diversity for creation in this verse:

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (49:13)

Allah created diversity then supported it with His Angels, so you will find Angels walking very different paths in this world.

It is men and Jinn who choose to do evil and these Angels must walk this path with them until Allah’s final decree comes upon them, they don’t commit your sins, they don’t override your free will, they allow the “physics” of what makes them possible exist.

Here is where you will find the most severe mistakes that Angels can make because to know the person they are supporting they adopt the mindset properly. Creation is here to find out all the knowledge it can discover about matters, good, evil and grey.

Hence you have Angels that have an Arab mindset, a Jewish mindset, a Christian mindset, an American mindset, a British mindset, a Criminal mindset, a happy mindset, a depressed mindset, it depends who they are with, this is something I have seen from the Angels and they fight for your right to exist the way you are vehemently, but it is not an indication of right or wrong.

The companions of the prophet (saws) knew all of this, when they went to war they spoke to the Mala’ikah of their enemies who would then help them defeat their people in War, this is how the companions took Persia and Rome the worlds largest superpowers in a very short period of time and no one could fathom how, the companions could see and speak to all the Mala’ikah, it is something Insha Allah the Ummah and its Awliayh will do again leading up to the time of Imam Mahdi (as), this is the way of war in Islam.

For Jinn and man this is dangerous ground because they find the power to commit their evil from Angels, the test of evil is impartial with Angels over it who are as impartial as the Angels of Babylon who taught the occult as a test, they all say essentially the same thing “We are a trial, so do not disbelieve.” (2:102)

Evil would not exist otherwise and Allah created it to see who would fall into it and for Angels to learn about Allah’s knowledge of it from its people.

Where Angels make mistakes is when some of them begin to believe in the path you take from their perspective, its right to exist in the grand scheme of things, so they enable you to do more and become blind/myopic/tunnel visioned to the rest of the world around them, even other Angels who advise them, this I have also seen.

This is because Angels follow the natural forces of the universe closely and help develop every kind of permutation on events that can exist, it is one reason why the span of time is so long, billions of years and it why Allah said in a Hadith Qudsi “I am Time”, meaning my nature is only known by those who know the full span of time that it is revealed over, the Angels.

We have seen these mistakes in the Quran from the Angels Harut and Marut, who some may have thought their acts crazy, why would you teach man such an evil just because you declared you are a test, they are following higher principles that make the universe exist because that is the life of Angels.

In the end Allah saw the matter our way and declared they went too far in following this higher path, they created to much harm so He punished them for wrong judgment in matters He gave them permission to act in on His behalf.

Becoming short sighted, caught up in the details and blind to the larger picture, is the short coming of all spiritual creatures because the spiritual world follows the physical one, hence Allah’s spiritual creatures follow the effects of what the physical world is doing to the spiritual one:

“There are no special doors for calamity and happiness (in men’s lot); they come as men themselves call them. Their recompenses follow good and evil as the shadow follows the substance (as the spiritual follows the physical).” (The Tao)

The lower Angels that this primarily occurs to are almost singular in their focus while mankind acquires a variety of qualities from Allah and the higher Angels, gaining wisdom over multiple subjects in life, eventually the lower Angels are surpassed as people come into proper maturity when they complete the sunnah of their life at the age of 40.

Because of this the lower Angels of earth end up living the reality of people on earth and become distanced from the reality of Allah, when that covers the world that is when the word of a Muhsin becomes as if nothing because the lower Mala’ikah are not echoing his reality and spreading Allah’s Haq, at this point it becomes more difficult for the Higher Mala’ikah who are more distant from this world to keep up as Allah would, as a result of this we see the oppression around us every day.

A sign of this was that in ages past miracles where easier to perform because the mala’ikah who performed them where all connected together at every level so every step of Allah’s hand in creation (His knowledge of everything from every perspective, in creation) was addressed and could be used to benefit man.

The reality of this is seen is surah al Rahman (55) where Allah combines in this surah the ecosystem of the stars and earth and warns about ruining the balance on earth because it will affect the heavens, the domain of the higher Angels.

Allah has many different groups of Angels, some in charge of Mercy some in charge of punishment, some in charge of knowledge, some in charge of beauty, as you can see their focus in life is singular and so is their perspective as a result of that, this is why spiritual creatures can easily loose themselves in their focus on something, Jinn being the worst of these creatures becoming entirely deluded having an “insane” train of thought.

Only the higher Angels have breadth in the qualities they embody, the leader of the Angels Michael (as) for instance is in charge of earth and everything that goes on here which is the opposite of singular focus.

It is only mankind that has Allah’s full spectrum of qualities which is why He said He created man in His image and why any mature human who sees Jinn sees them as small (or singular) minded.

Because Angels effectively live in Jannah compared to man they learn about consequences from watching them occur in the universe, they are also as old as the universe but Allah also creates new Angels every day, for example when Ayatul Kursi (2:255) is recited Allah (swt) creates an Angel on account of it to protect you from shaytan until the morning.

The older Angels don’t make the mistakes as the Angels on earth because they are always close to Allah’s Haq (reality), the wisdom in the universe, the existence of it comes from the prior experiences of the Angels, they share it with us as guidance and these are the mistakes they make in learning it from which we come to benefit.

“both 2 Peter 2:4 and Jude 1:6 refer to angels who have sinned against God and await punishment on Judgement Day. The Bible records several different times when angels fell to earth. Some have already fallen. Genisis 6:2 Revelation 12:4 and others fall in the future, Revelation 6:13 Early Christians also integrated non-biblical details from the Enochian writings, which circulated both in oral and written transmission. Irenaeus referred to fallen angels as apostates, who will be punished by an everlasting fire. Tertullian and Origen referred to fallen angels also as teachers of Astrology.”

Much of these are mistakes in Tafsir or translations because they could not understand context, we have seen already how Allah punished the Angels Harut and Marut for the severity of their mistakes, but no where was it ever called a sin, Allah placed the domain of the occult under them and they made the mistake of teaching it to others, even if Allah forbade them from this beforehand it still would not have been a sin because a sin is an evil that is created by actions we take and sin cannot be created from the hands of Mala’ikah, it is physiologically impossible.

People don’t understand this about sins, they think it is just something abstract, no it is an actual harm created from the forces of the uhvierse.

Some Angels because of the severity of their mistake will be sent to Jahanam but that also is not what you imagine, in fact Mala’ikah have been sent to Jahanam as a result of their mistakes from the beginning of time (something I was taught by the Mala’ikah).

We know from the book of Enoch (Idriss) which the kufar rely on for their ideas of fallen Angels that black holes are Hell, the Angels showed this to Idriss (as) who witnessed them swallowing stars, they explained that these stars are being punished for not following the path of Allah at the beginning of time, literally for the star not being on the right celestial path the underlaying subtext is that this was part of its greater fate which was a consequence to its nature (the nature it “earned”).

The Mala’ikah of each of these stars are also swallowed into Jahanam and become part of the Angels of Hell, there they learn about the mistakes in judgment they made by being asked to punish the things they once supported in life, the realities they lived.

This also occurs to the Angels of this world when they can’t find a way back from the path they took with a taghut (oppressor), Allah makes them one of the Angels of Jahanam and there they learn what they could not in this world, this is also something I have witnessed directly, the Mala’ikah of Jahanam coming to earth to take the Mala’ikah of a Taghut (a Jinn in this case) to Jahanam to continue His life there.

We have to stop looking at the Mala’ikah like magical creatures who snap their figures and things happen from thin air, they are responsible for creating things in the universe and everything you receive comes from their work. If you are blessed enough to enter Jannah, understand everything in it comes to you because one of Allah’s Angels did the work to create it, there are no shortcuts to how you receive things.

Angels will work for hundreds of years on something not just to create it but to also give it its honour and worth with haq so you can enjoy this exalted thing for a few moments. The things they create require that their honour and worth in the universe be real at every level in relation to everything else, that is how absolute Haq (reality/truth) is maintained otherwise Jannah would be full of delusion, so Understand.

Just like the Angels of this lower world can be “cast” into Jahanam to learn Allah can “cast” them out of Jannah to earth so they can likewise learn. Angels exist in this universe like us, created beings subject to the laws of the universe, they learn from life, they are created with some knowledge but it is not encompassing in any manner considering how much knowledge exists.

The idea of Angels following the realities of man to the extremes of evil to support it is in Ahadith. While this following example is singular look at it in the wider perspective of everything Angels do in the universe and you will find what we are saying;

Regarding the Dajjal (Allah’s curse be upon him) who will commit the worst evils on earth, the prophet (saws) said; “Two angels resembling two Prophets, one on either side will accompany him. This will be to test mankind. Hence the Dajjal will ask, “Am I not your lord? Do I not give life and death?…” (Narrated by Safeena-Musnad Ahrnad)

This is what they will help him with and it is a clear example of Mala’ikah being put in a role of causing deliberate fitnah on earth by Allah, it is a test from Him to weed out the occultists hiding themselves among mankind, it has a higher wisdom behind it just like the other Mala’ikah doing similar work.

“[He] who created death and life to test you [as to] which of you is best in deed – and He is the Exalted in Might, the Forgiving.” (67:2)

Angels never touch Haram they only open the way for people to choose to walk into something, this is what the Mala’ikah of Babylon Harut and Marut did when they taught man the occult;

“And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” (2:102)

Other Mala’ikah around the world will choose to take up similar roles on earth for higher reasons, those who see them like Jinn will find it hard to understand why because of their relative immaturity.

Angels follow the paths of the universe, “By the heaven full of paths” (51:7), they do not fall from “grace”, blessing, rank, or anything else, when the Angels Harut and Marut taught man the occult ahadith state Allah decided the matter against them and punished them for it, despite in part being responsible for what the world is seeing today and more than likely the existence of the fitnah of the Dajjal, they are still the same Angels.

The fate of Angels who choose to follow the people of evil until the Akhira arrives is that in the Akhira they will be asked to punish the people and jinn they supported in order for the Angels to complete their path of learning and balance what has come from them.
“Nay! Verily, he will be thrown into the crushing Fire (a black hole). What will explain to you what the Crusher (the black hole) is? The fire of Allah (the forces of subatomic space), kindled, Which leaps up over the hearts, It shall be made into a vault over them, in towering columns.” (104:4-9)
Search for jets of a black hole and you will see what these columns look like and what they are, if you want to understand why Allah related this to what is in the hearts of men “then fear the Fire whose fuel is men and stones (planets),- which is prepared for those who reject Faith” (2:24).

What is in mens hearts will fuel the forces of hell and the Angels who know best what is a persons heart are the Angels that accompanied each person or Jinn in life, these are the Angels of this verse (Which leaps up over the hearts), Allah would not have made the connection if there where no Angels connecting the two, the Angels that know your heart and the Angels that know Jahanam.

Here is some higher wisdom, Allah said in a hadith Qudsi “I am Time”, meaning I am known over the passage of time, this tells us that from the beginning of the universe to its end Allah will create every “kind” of situation, one such situation is testing if people in the world will decide to rule the world through the occult, this age will end with the coming of the one who is the master of sihr, the Dajjal, a being who lost control of his self soon after birth to ghayb and consequently gained mastery over sihr at the expense of his will because of which Allah will end his existence on the day of judgment in the same way animals will be killed, because they have no intelligence or will to the same level as us they are neither deserving of Jannah or Jahanam.

When the Jews explained the matter of the Angels saying “these angels are regarded as being still subordinative to God’s plan and act as evil inclinations” they where right regarding this, they do this to test you in a real way, even the prophet (saws) was tested by the Angels to see if he would choose the wrong path.

Abu Hurairah said: “On the night Allah’s apostle was taken on the journey (Al-Isra Wal-Miraaj), two cups, one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and took the cup of milk. Gabriel said “Praise be to Allah who guided you to Al-Fitrah (the right instinct) if you had taken the cup of wine, your nation would have gone astray.” (Bukhari)

And the story of Dawwud (as) and the two Angels one playing the role of an oppressor to test him (as):

“And have you heard the account of the litigants – how they climbed over the wall of the citadel and came in to Da’wud, frightening him, and they said, ‘Do not be afraid – we are two litigants, one of whom has wronged the other, so judge between us with truth, and do not be unjust, and guide us to the right way:

“‘Surely this brother of mine had ninety-nine ewes, and I had one ewe, and he said, “Let me look after her,” – and his proposal got the better of me.’

“He (Da’wud) said, ‘He has indeed wronged you by asking for your ewe in addition to his ewes, and surely many of those who bargain together certainly wrong each other, except for those who believe and do good – and how few they are!’

“And Da’wud thought that We had surely been testing him, so he asked his Lord for forgiveness and fell down, bowing – and he repented.

“And so We forgave him that – and surely he certainly has a near place in our presence and a good destiny.

“(And Allah said), ‘O Da’wud, surely We have chosen you as a khalif in the earth, so judge between people in with truth, and do not follow any desire that may lead you away from the way of Allah – surely those who go astray from the way of Allah will have an intense punishment because they forgot about the Day of Reckoning.'”

Al-Qur’an 38:17-26

None of this is unfamiliar to the bible except translators are confused about what it all means;

“For if God did not spare the angels when they sinned (made a mistake), but cast them into hell and committed them to pits of nether gloom to be kept until the judgment.” (RSV 2 Peter 2:4)

“And the angels that did not keep their own position but left their proper dwelling (followed the paths until their end not turning back) have been kept by him in eternal chains (a metaphorical reference to the crushing force of Jahanam, a black hole, meaning they can’t leave it once they enter) in the nether gloom until the judgment of the great day.” (RSV Yehuda 1:6, or Jude 1:6)

Jahanam knows the hearts of the creatures Allah created in order to punish them, so when you open your heart to darkness you will find a path to hell from the paths of the universe (51:7), likewise when the Mala’ikah follow your path to hell some can end up going there to complete their journey in life.

The work of the Mala’ikah is not magic it is balancing forces like a chemistry equation, something goes in then it is converted into something else but it never stops existing.

The Angels carry man throughout His life but man can have deluded beliefs which they must support to grant him his freedom, when that person dies the equation that sums up his life is left with them to deal with in their self and so they can’t stop themselves from acting according to the persons sunnah, if the angels can’t turn back Allah will send the them to Jahanam to balance the equations, and learn the consequences of peoples actions, to show them what the end of the path looks like so they can witness it and change with haq.

Very literally for Mala’ikah Jahanam is a place that rehabilitates them from the extremes in the lives of man.

“IS THEN -HE who was dead [in spirit] and whom We thereupon gave (his soul) life (through morality), and for whom We set up a (guiding) light (in his heart) whereby he might see his way among men – [is then he] like one [who is lost] in darkness deep, out of which he cannot emerge?” (Al-Anam: 122)

“Is he whose bosom Allah hath expanded to Al-Islam, so that he followeth a light from his Lord, (as he who disbelieveth in what he is seeing)? Then woe unto those whose hearts are hardened (shut) against remembrance of Allah (the possibility of that light helping them). Such are in plain error.” (39:22)

“Nay they will be thrown into Al Hutamah (the Crushing Fire). And what will make you know what Al Hutamah is? The fire of Allah kindled by men and stones which will rise over the [guilty] hearts. Surely it will vault over them in pillars widely extended (like the jets of a black hole).” (Humazah: 4-9)

Shaykh Rami Al Rifai.

 

Have You Seen Allah?

Bismillahi rahmani Raheem, assalamu alaikum.

“No vision can grasp Him, but His grasp is over all vision (He is responsible for all vision).” (6:102)

Imam ‘Ali was asked by one of his companions, Tha΄lab al-Yamani whether he had seen his Lord. Imam ‘Ali replied, “How can I worship something that I do not see?” When asked how he saw Him, Imam ‘Ali replied, “Eyes do not reach Him with physical sight, but the hearts reach Him with the realities of belief (With the realities one reaches with Al Yaqeen, certainty, because it is a force that directs inner sight in ghayb).” (The source is Shia)

When you ask the Question have you seen Allah, you are asking have you seen an object, a shape, a thing, in this sense no eyes have seen Allah because all these things are created by the universe while Allah is not created by anything, or made of anything to be seen.

Imam Ja‘far al-Sadiq (as) was once asked, “will Allah be seen on the Day of Resurrection?” His answer was, “May He be exalted and glorified from that! The eyes can only reach an object which has color and shape, but Allah, the Exalted, is the Creator of colors and shapes.” (The source is Shia)

It was narrated that Abu Dharr said: “I asked the Messenger of Allah (peace and blessings of Allah be upon him), ‘Did you see your Lord?’ He said, ‘ He is veiled by Light, how could I see Him.’” (Narrated by Muslim, al-Eeman, 261).

It was narrated that Ibn ‘Abbas said: “ ‘The (Prophet’s) heart belied not what he saw, and indeed he saw Him at a second descent.’ [al-Najm 53:11-12] (This means that) he saw Him twice with his heart.” (Rather once with his eyes and once with His heart) (Narrated by Muslim, al-Eeman, 258).

It was narrated that ‘Aa’ishah (may Allah be pleased with her) said: “Whoever told you that Muhammad (peace and blessings of Allah be upon him) saw his Lord was lying. He said that no vision can grasp him [al-An’aam 6:103].”

So, the Question of seeing Allah is of two kinds, can you see Allah and Have you seen Allah, while it is not possible to see Allah directly you can see Allah indirectly, you can see the Maqam of Allah in the universe and He has taught us about this in the Quran and Sunnah.

The Messenger (saws) said, “When the inhabitants of Paradise enter Paradise, Allah will say to them, ‘Do you want Me to give you anything more?’ They will reply, ‘Have You not made our faces bright? Have You not brought us into Paradise and moved us from Hell?’ Allah will then remove the Veil and they will feel that they have not been awarded anything dearer to them than looking at their Lord.” (Muslim)

How is this possible, what these Ahadith are saying is that you are not looking at Allah directly but His Maqam in the universe and the things that carry it. A number of things in the universe Allah has placed His maqam in, the Arsh, Light (all the subatomic particles in the universe), Time and the Mala’ikah.

“Indeed, your Lord is Allah, who is created the heavens and earth in six periods He then istawa (established His Maqam upon) the Throne.” (Himself in the verse means His Maqam) [Surat-al-Araf 54]

Anytime Allah says He Is something it refers to his Maqam:

“Allah is the Light (particles) of the heavens and earth.” (Particles here means in their totality and what they are doing everywhere in the universe at the same time, they paint a picture that perfectly represents Allah) (24:35)

“Allah said, ‘The sons of Adam offend Me and say, Woe to time, but they should not say Woe to time. I Am Time, I alternate the night and the day, and if I willed, I could seize them both.’” (Muslim)

Al-Bukhari and Muslim narrated from Abu Hurayrah (ra) that some people said: “O Messenger of Allah, will we see our Lord on the Day of Resurrection?” The Messenger of Allah (saws) said, “Do you doubt that you see the moon on the night when it is full?” They said, “No, O Messenger of Allah.” He (saws) said, ‘Do you doubt that you see the sun when there is no cloud?” They said, “No, O Messenger of Allah.” He (saws) said, “You will see Him likewise…”

Abdullah b. Shaqiq reported: I said to Abu Dharr: Had I seen the Messenger of Allah, I would have asked him. He (Abu Dharr) said: What is that thing that you wanted to inquire of him? He said: I wanted to ask him whether he had seen his Lord. Abu Dharr said: I, in fact, inquired of him, and he replied: I saw Light (which is His Maqam).” (Muslim)

Alhamdulillah it is in this respect we can say we have seen Allah, Allah has so far honoured us with vision of Him once in our life when He established us in this world.

I have seen the Arsh of Allah like any person sees anything in this world in front of them, but seeing Allah does not compare to that because of the honour that is with it, in its light. For some time, Allah guided our heart to help one of his servants, a woman who has suffered much in life, she was not a Muslim but had many of its qualities.

My help was from a distance and it was spiritual in nature, when the time came the prophets of Allah came to me and asked if I had al Yaqeen regarding her, after affirming, in an instant I saw four prophets of Allah go to her soul and begin working on it, at that moment I saw Allah, His immense light as He worked on her soul, after my vision returned to me, I realised I was seeing one of the prophets of Allah, Sayidinah Ibraheem talking to Allah at that moment while her soul was being healed and I saw Him (saws) and Allah conversing over the matter.

Allah gave me the honour of seeing Him while He fixed her soul so it can accept Islam, Understand, the Arsh is Azeem, Immense, it has the magnitude with it of being the largest thing Allah created, the known universe is like a small ring sitting inside an immense desert compared to the size of the Arsh, but the honour that is in Allah’s light alone is more immense than it, when you see His light honour is what you see.

Abu Musa reported: The Messenger of Allah (may peace be upon him) was standing amongst us and he told us five things. He said: Verily Allah the Exalted and Mighty does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it (Balance in the universe, that decides fate in every moment). The deeds in the night are taken up to Him before the deeds of the day (There is order and precedence in how the universe works). and the deeds of the day before the deeds of the night. His veil is light. In the hadith narrated by Abu Bakr (instead of the word “light”) it is fire (subatomic particles). If he withdraws it (the way these particles have formed the universe and everything in it, if He unravels the universe, if He unravels the subatomic fields, the layers of particles), the splendour of His countenance would consume His creation so far as His sight reaches.” (Muslim)

“And when Musa (Moses) came at the time and place appointed by Us, and his Lord (Allah) spoke to him; he said: “O my Lord! Show me (Yourself), that I may look upon You.” Allah said: “You cannot see Me (Qur’an states: LAN TARANI NOT LAN URA), but look upon the mountain; if it stands still in its place then you shall see Me.” So when his Lord appeared to the mountain , He made it collapse to dust, and Musa (Moses) fell down unconscious. Then when he recovered his senses he said: “Glory be to You, I turn to You in repentance and I am the first of the believers.” [Al Qur’an, Surah 7, Verse no 143]

In Tafsir al Jalalayn the Imams write “{You shall not see Me}, which means you do not have the capability to see me the use of the wording (Lan Tarani) rather than Lan Ura (I shall not be Seen) implies that it is possible to see Allah”.

Many of the Scholars and Awliyah have seen Allah, Imam Ahmad (as) was not just a Mujtahid Imam He was a wali.

Imam Ahmad bin Hanbal used to be severely tortured for saying that the Qur’an is not created. At that time, the caliph, Al Mu’tasim was with the opinion that Qur’an was created. When Imam Ahmad was imprisoned, as Sulaiman said, ‘He was then carried to the prison and the people departed, so I departed with them. Then when the next day arrived the people came (to the door of al Mu’tasim) so I came with them and stood in front of the chair. Then al-Mu’tasim appeared and sat on the chair and said, ‘Bring Ahmad ibn Hanbal.’ So he was brought and when he stood in front of him al-Mu’tasim said to him, ‘How were you in your cell during the night, O’ son of Hanbal?’ He said, “In goodness, and all praises are due to Allah.” Al-Mu‘tasim said, ‘O’ Ahmad, I saw a dream yesterday.’ He said, “And what did you see, O’ Ameer-ul-Mu’minin?” He said, ‘I saw in my dream as if there were two lions approaching me and they desired to tear me apart. And then two angels appeared and repelled them from me. They gave me a hook and said to me, ‘This written (piece) is the dream that Ahmad ibn Hanbal saw in his cell.’

So what is it that you saw, O’ son of Hanbal?’ Ahmad faced al-Mu’tasim and said, “O’ Ameer-ul-Mu’minin is the book with you?” He said, ‘Yes, and when I awoke, I read what was in it. Ahmad said to him, “O’ Ameer-ul-Mu’minin, I saw as if the Day of Judgement had been established, and as if Allah had gathered the first and the last (of people) in a single plain and He was calling them to account. Whilst I was standing, I was called for, so I proceeded until I stood in front of Allah, the Mighty and Majestic, and He said to me, ‘O’ Ahmad, for what were you beaten?’ I said, “On account of the Qur’an.” He said, “And what is the Qur’an?” I said, “Your words, O’ Allah, belonging to You.” He said, ‘From where do you (derive and) say this?’ I said, “O’ Lord, ‘Abdur-Razzaq narrated to me.”

So ‘Abdur Razzaq was called for and he was brought, until he was made to stand in front of Allah, the Mighty and Magnificent, and He said to him, ‘What do you say about the Qur’an, O ‘Abdur Razzaq?’ He said, ‘Your words, O’ Allah, belonging to You,’ so Allah said, ‘From where do you (derive and) say this?’ He said, ‘Ma’mar narrated to me.’ So Ma’mar was called for and he was brought, until he was made to stand in front of Allah, the Mighty and Magnificent, and He said to him, ‘What do you say about the Qur’an, O Ma’mar?’ He said, ‘Your words, O’ Allah, belonging to You,’ so Allah said, ‘From where do you (derive and) say this?’ He said, ‘Az Zuhri narrated to me.’ So Az Zuhri was called for and he was Brought, until he was made to stand in front of Allah, the Mighty and Magnificent, and He said to him, ‘What do you say about the Qur’an, O’ Zuhri?’ He said, ‘Your words, O’ Allah, belonging to You,’ So Allah said, ‘From where do you (derive and) say this?’ He said, “Urwah narrated to me.’

So ‘Urwah was brought, and He said to him, ‘What do you say about the Qur’an?’ He said, ‘Your Words, O’ Allah, belonging to You,’ so Allah said, ‘O ‘Urwah, from where do you (derive and) say this?’ He said, “Aa’ishah, the daughter of Abu Bakr as-Siddiq, narrated to me.’ So ‘Aa’ishah was called for and she was brought, until she was made to stand in front of Allah, the Mighty and Magnificent, and He said to her, ‘What do you say about the Qur’an, O’ ‘Aa’ishah?’ She said, ‘Your words, O’ Allah, belonging to You,’ so Allah said, ‘From where do you (derive and) say this?’ She said, ‘Your Prophet Muhammad صلى الله عليه وسلمnarrated to me.’ He said, ‘So Muhammad صلى الله عليه وسلمwas called for and he was brought, until he was made to stand in front of Allah, the Mighty and Magnificent, and He said to him, ‘What do you say about the Qur’an, O’ Muhammad?’ He said, ‘Your words, O’ Allah, belonging to You,’ so Allah said, ‘From where has this come to you?’ So the Prophet صلى الله عليه وسلمsaid, ‘Jibreel narrated to me.’

So Jibreel was called for and he was brought, until he was made to stand in front of Allah, the Mighty and Magnificent, and He said to him, ‘What do you say about the Qur’an, O’ Jibreel?’ He said, ‘Your words, O’ Allah belonging to You,’ so Allah said, ‘From where has this come to you?’ He said, ‘Such did Israafeel narrate to me. So Israafeel was called for and he was brought, until he was made to stand in front of Allah, the Mighty and Magnificent, and Allah, the Sublime, said to him, ‘What do you say about the Qur’an, O’ Israafeel?’ He said, ‘Your words, O’ Allah, belonging to You,’ so Allah said, ‘From where has this come to you?’ He said, ‘I saw that in Lawhul-Mahfoodh (the Preserved Tablet).’

So the Preserved Tablet was brought and stood in front of Allah, the Mighty and Magnificent, and He said, ‘O’ Lawh, what do you say about the Qur’an?’ And it said, ‘Your words, O’ Allah, belonging to You.’ Then Allah, the Exalted said, ‘From where has this come to you?’ And the Lawh said, ‘Such did the Qalam (the Pen) inscribe upon me.’ Then the Pen was brought until it stood in front of Allah, the Mighty and Majestic, so Allah, the Mighty and Majestic, said to it, ‘O Qalam, what do you say about the Qur’an?’ The Qalam said, ‘Your words, O’ Allah, belonging to You.’ So Allah said, ‘From where has this come to you?’ The Qalam said — ‘You dictated and I wrote.’ Then Allah, the Mighty and Magnificent, said, ‘The Qalam has spoken the truth. The Lawh has spoken the truth. Israafeel has spoken the truth. Jibreel has spoken the truth. Muhammad has spoken the truth. ‘Aa’ishah has spoken the truth. ‘Urwah has spoken the truth. Az-Zuhri has spoken the truth. Ma’mar has spoken the truth. ‘Abdur-Razzaq has spoken the truth. Ahmad ibn Hanbal has spoken the truth. The Qur’an is My Speech, it is not created.’

Sulaiman as-Sijzi said, ‘Al-Mu’tasim leapt upon hearing that and said, ‘You have spoken the truth, O’ son of Hanbal.’ Then al- Mu’tasim repented, ordered the necks of Bishr al-Mareesee and Ibn Abi Duwaad to be beaten and revered Ahmad ibn Hanbal and bestowed upon him, but (Ahmad) refrained from that. He was then ordered to be taken to his house and was taken.’

Shaykh Rami Al Rifai.

Japan, Seeing Allah and Honor

Bismillahi rahmani raheem, asalamu alaikum.

I wrote previously on seeing Allah: “Allah gave me the honour of seeing Him while He fixed (a womens) soul so it can accept Islam, Understand, the Arsh is Azeem, Immense, it has the magnitude with it of being the largest thing Allah created, the known universe is like a small ring sitting inside an immense desert compared to the size of the Arsh, but the honour that is in Allah’s light alone is more immense than it, when you see His light honour is what you see.”

I live in a town that is a sister town to a city in Japan, when Allah honoured us with seeing Him some Japanese jinn witnessed it, when it came time to write about it they wished for me to speak about honour in Japan in relation to the honour I saw in Allah’s light, but that was not right it was not their place to have this comparison with Allah.

But many people in this modern world have never experienced honour, they may know the definition but not what it looks like, in this respect Japan is a land that still preserves honour in its society so it is the best place to see and learn it from.

Unfortunately though that is changing; Japan still preserves its traditional society which has many qualities of Ihsan, because of this we often ask Allah to open Islam for them, these Jinn one day asked Rasul Allah (saws) about Japan and myself in respect to this, Rasul Allah (saws) said to them “Rami is trying to save a sinking ship”, one that is losing its way which if they preserved, it would be enough to lead them.

My connection with Japan is not something small, my sword in the Akhira is a Japanese sword, they perfected it and Allah chose for me to take it from them, Allah also chose for the way of the sword to reach the end of this world through them.

But traditional Japanese society of old, which is held in high regard with ahl al Ghayb is being destroyed from the inside out, from outside forces manipulating it and changing it to a modern façade that is nothing but destruction and the antithesis to what it was, that is the sinking ship, Japan not being able to preserve its heritage.

One of the best representations of honour in Japan, and there are many, you can witness in the film the 47 Ronin (1962), which is a tale from 1701 Japan.

Allah says falsehood is ever bound to vanish, so a tale of honor preserved for so long is Qadr by Allah, it is a good representation of it.

Why do I mention this particular story, because the honor in this film is in a sense the type you will see in the light of Allah, this because these people accepted fate and fate is Allah’s hand so their actions are like seeing the light of Allah in the world.

This is what it means when your actions are inline with Allah, His light will shine in the world through you, there are many events in history that are like this which we can mention, from many societies, Understand, nothing represents what we are describing better than man resigning himself to fate and facing it with a heart filled with certainty, the person moves with the light of Allah coming from his heart and that is Allah giving them honour from Him.

It is narrated that Ibn `Abbas (may Allah be pleased with him) said that the Messenger of Allah, Muhammad, (may Allah bless and grant him peace) said, “On the night in which I was taken on my night Journey, a pleasant fragrance came my way, and so I said, “O Gabriel! What is this pleasant fragrance?”

He said, “This is the fragrance of the hairdresser of Pharaoh’s daughter, and her children.”

It was narrated that Ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “On the night on which I was taken on the Night Journey (Isra’), a beautiful fragrance came to me. I said: O Jibreel, what is this beautiful fragrance? He said: This is the fragrance of the hairdresser of Pharaoh’s daughter and her children.

I said: What is their story? He said: Whilst she was combing the hair of Pharaoh’s daughter one day, the iron comb fell from her hand and she said, ‘Bismillah (in the name of Allah).’ The daughter of Pharaoh said: ‘My father?’ She said: ‘No. My Lord and the Lord of your father is Allah.’ She said: ‘I will tell him about that.’ She said: ‘Yes.’ So she told him and he summoned her and said: ‘O So and so, do you have a Lord other than me?’ She said: ‘Yes, my Lord and your Lord is Allah.’ He ordered that a baqarah (a cow) made of copper be heated up, then he ordered that she and her children be thrown into it.

She said: ‘I have a request to make of you.’ He said: ‘What is your request?’ She said: ‘I would like my bones and my children’s bones to be gathered together in one cloth and buried.’ He said: ‘This will be done for you.’ He ordered that her children be thrown into it in front of her, one by one, until they came to the last one who was an infant boy who was still being breastfed.

It was as if she wavered because of him, but he said: ‘O mother, go ahead, for the punishment of this world is easier to bear than the punishment of the hereafter.’ So she went ahead.”

Ibn ‘Abbaas (may Allaah be pleased with him) said: Four infants spoke: ‘Isa ibn Maryam (peace be upon him), the companion of Jurayj, the witness of Yussuf and the son of the hairdresser of Pharaoh’s daughter.

Narrated by Imam Ahmad in al-Musnad (1/309), al-Tabaraani (12280), Ibn Hibbaan (2903) and al-Haakim (2/496).

Shaykh Rami Al Rifai.

Imam Dabbagh On Light And What Is A Hadith Qudsi

Bismillahi Rahmani Raheem, Assalamu Alaikum.

Imam Lamati who would later become the scholar of fez and was known for his strength in investigation, was the student of Imam Dabbagh (as), when he first met him he questioned the wali about his knowledge to establish his authority.

Imam Dabbagh was a wali who did not receive formal training and deliberately shunned it so as not to pollute his mind (spiritual vision) with preconceived ideas and conclusions about the nature of things, but had immense knowledge, which was not unheard of in Islam’s history, before Hakim al Tirmadhi became known he was a simple farmer who was trained by al Khidr, Imam Dabbagh (a) who would become a Ghawth was trained by the prophet Muhammad (saws) Himself.

Imam Tustari and Imam Dabbagh (rah) are two Imam’s we have taken from spiritually, you will find Imam Dabbagh’s answers/tafsir are amazing (very much in the same light as our work), moreover you will find answers to things long believed mysteries by scholars and Imams who had not yet understood the science behind the universe, all answered in a scientific way, that is answered in regards to how things in the universe work.

Imam Lamati said;

I questioned him about numerous hadiths beyond what I can count, and his remarks-God be pleased with him-agreed with what the religious scholars say. What’s wondrous is his case and strange about his affair-God be pleased with him-is that when I delved more deeply into this subject with him, he knew which hadiths are mentioned in al-Bukhari but lacking in Muslim, and which are mentioned in Muslim but lacking in al Bukhari.

When I’d known him longer and I realized his knowledge of hadiths was more firm than anyone else’s, I asked him what caused him to have this knowledge. One time he said: ‘The words of the Prophet-God’s blessings and peace be upon him-aren’t hidden.’

I asked him another time and he replied (by analogy): ‘When a person speaks in the winter, steam comes out of his mouth, and when he speaks in the summer, steam doesn’t come out of his mouth. Similarly, whoever repeats the words of the Prophet-God’s blessings and peace be upon him-light comes forth with the words, and whoever utters words other than the Prophet’s, the words come forth without light.’ (When a person speaks the prophets words the wali would see light coming from the mouth of the person who spoke, when they did not their would be no light).

Another time I asked him this (same) question and he replied: ‘If a lamp is fed, its light grows brighter. If it’s neglected, it remains the way it was (the lamp is the human body). This is how the knowers of God are when they hear the Prophet’s words-God’s blessings and peace be upon him! Their lights grow bright and their divine insights increase. If they hear anyone else’s words, they remain as they were.’ (end quote)

This is how the human body works, how many scholars through history never understood this yet Imam Dabbagh understood what Allah meant in this verse because he witnessed it;

“O Prophet! Truly, We sent thee as one who bears witness and as one who gives good tidings and as a warner and as one who calls to God with His permission and as a light-giving illuminating lamp.” (33:45-46)

Imam al-Qadiri (d. 1187/1773) records Imam Lamati’s life; ‘And among those who died during the year (i.e. 1156/1743) was the most learned scholar of the time, matchless in this day and age, the cavalier of teaching and study, bearer of the banner of composition and investigation, our shaykh Abu’l-Abbas Sayyidi Ahmad b. Mubarak al-Lamati al-Sijilmasi. He possessed a wide mastery and erudition in logic, eloquence, usul al hadith, Quranic recitation and commentary.

He studied Quranic recitation in all seven traditions of recitation under the son of his maternal aunt, the great imam, the Friend of God and godly ascetic, Sayyidi Ahmad al-Habib. He set out and entered the city of Fez in the year 1110/1699-1700. He then studied with Sayyidi Muhammad al-Qusantini…And he studied grammar with Sayyidi Abd al-Salam al-Hulwi Moreover, the distinguished Sayyidi Ali al-Hurayshi conferred on him an Ijaza for transmitting al-Bukhari.

Imam Lamati continues;

When the firmness of his authority in this matter was clear to me, as well as the fact that he was an unshakeable mountain regarding knowledge of what had passed the Prophet’s lips-God’s blessings and peace be upon him-I thought it right to examine him on the difference between the Quran and the hadith, though he didn’t even know by heart the Hizb Sabbih’ (A Hizb is one of sixty divisions of the Quran), let alone anything beyond that. One time I mentioned a Quranic verse to him and I asked him: ‘Is this a Hadith or from the Quran?’ He replied: ‘It’s from the Quran.’

Then I mentioned to him a Hadith and I asked him: ‘Is this from the Quran or a Hadith?’ He replied: ‘It’s a Hadith.’ I went on examining him on this subject for a long time until on one occasion I mentioned to him God the Sublime’s words: ‘Be mindful to perform the prayers and the prayer of the middle of the day’ (2/238), and this is the mid-afternoon prayer. ‘And stand praying to God with piety’ (2/238).

Then I asked: ‘Is this from the Quran or a Hadith?’ He replied God be pleased with him: ‘It contains words from the Quran and from Hadith. The words: “…and this is the mid-afternoon prayer” are from the mouth of the Prophet-God’s blessings and peace be upon him-and not in the Quruan. (115) The rest is from the Quran.’ And with me when I questioned him was a group of scholars of fiqh and, by God, we were all amazed by him. When I learned that the difference between the Quran and the Hadith wasn’t hidden from him, I thought it right to examine him on the difference between the Quran and the divine sayings (Hadith qudsiyya). Thus I mentioned to him a saying of God and asked whether it was from the Quran.

He replied: ‘It’s not from the Quran. Nor is it a Hadith such as those you were asking me about earlier. This is a different kind of Hadith. It’s called a divine Hadith.

I kissed his noble hand and said to him: ‘Oh Sayyidi, we wish that God and you would explain the difference between these three things. The divine saying resembles the Quran as well as a Hadith which isn’t from God. It resembles the Quran because it’s revelation, and it resembles a saying which isn’t divine because it isn’t recited in worship.’

He replied-God be pleased with him: ‘The difference between these three, though each has emerged from the Prophet’s mouth and each is accompanied by lights from his lights-God’s blessings and peace be upon him-is that the light in the Quran is eternal (Comes from before the Universe) and comes from the essence (dhat) of the True-He is sublime-because His word is eternal-He is exalted! And the light in the divine saying is from the Prophet’s spirit (ruh)-God’s blessings and peace be upon him (Comes from something created, meaning it is new words from Allah spoken after the universe is created)-and this isn’t like the light of the Quran, since the Quran’s light is eternal, whereas this other light isn’t. The light in the Hadith that isn’t divine (Qudsi) is from the Prophet’s body (dhat)-God’s blessings and peace be upon him! (33:45-46) These are three lights from different sources.

The light of the Quran is from the essence of the True-He is sublime-and the light of divine sayings is from the Prophet’s spirit-God’s blessings and peace be upon him-and the light of a Hadith that isn’t a divine saying is from the Prophet’s body-God’s blessings and peace be upon him!’

Then I asked: ‘What’s the difference between light of the spirit (Soul) and light of the body?’ (Its amazing He understood the body has its own light separate from the soul which today we call biophotons, photons produced by the human body)

He replied-God be pleased with him: ‘The body has been created from earth and all God’s bondsmen have been created from earth. The spirit is from the Heavenly Assembly (subatomic, from the Angelic), and they are the creatures who are most knowledgeable about God the Sublime. And each feels longing for its origin (the soul towards the heavily and the body towards the physical/earthly). The light of the spirit is concerned with the True (Allah)-He is sublime! (Aza wa Jal) The light of the body, on the other hand, is concerned with creation (The universe and what is in it). Consequently, you see that the divine sayings concern the True-(He is sublime) and exalted-demonstrating His majesty or manifesting His mercy or calling attention to the extent of His dominion and the abundance of His gifts. The first of these is dealt with in the Hadith:

(116) “Oh My bondsmen, even if the first of you and the last of you, those among you who are human and those who are Jinn…”

…up to the end. And this is a Hadith transmitted by Abu Dharr in Muslim. And the second of these is in the Hadith:”I’ve prepared for My pious bondsmen, etc.”

And the third of these is in the Hadith: “The hand of God is full. Using its abundance doesn’t make it

decrease. It offers provision night and day, etc.”

These are from the spirit’s sciences (Quantum mechanics) concerning God the Sublime. And you see that the Hadiths that aren’t divine sayings speak about what’s good for countries and for bondsmen by mentioning what’s licit and forbidden, and by urging obedience through recalling God’s promises and threats.’

This is some of what I (Imam Lamati) understood of his words-God be pleased with him! The truth is I haven’t set forth all of it and haven’t presented in full the meaning he indicated. And I asked: ‘Is the divine saying the word of God-He is mighty and glorious-or not?’

He replied: ‘It’s not the word of God. It’s the word of the Prophet God’s blessings and peace be upon him!’ (What Allah said phrased by Rasul Allah (saws), which is why it is not eternal) And I asked: ‘Why is it attributed to God the Sublime and called a divine saying and presented as what he reported from his Lord? And if it’s the word of the Prophet-God’s blessings and peace be upon him-what does it contain in the way of a report and what do you make of the pronouns in His words:

“Oh My bondsmen, even if the first of you and the last of you, etc.” and His words: “I have arranged on behalf of My pious bondsmen…”, and His words: “Some of My bondsmen have come to believe in Me, others are infidels.”-?

Now these pronouns are only appropriate for God, and the divine sayings do belong to the word of God the Sublime, even if their words aren’t inimitable (ijaz) and we don’t recite them when worshipping.’

(117) And one time he replied-God be pleased with him: ‘The lights from the True-(He is sublime)-waft over the Prophet’s body-God’s blessings and peace be upon him-until he obtains special vision (mushahada), even though he’s always in a state of vision (The barzakh has been removed from him and he sees Ghayb constantly. This is the natural state of Man, Allah placed the Barzakh on our vision when Adam came to earth so we could strengthen our hearts and ability to sense ghayb, like a master putting a blindfold on a students eyes to help his ability to sense the world around him. Because Iblis a creature of ghayb was able to trick Adam we needed to take control of the world of Jinn and not let them control us).

If with the lights he hears words from the True-(He is sublime)-or an angel comes down to him, this is the Quruan. But if he doesn’t hear words and an angel doesn’t come down to him, this is the occasion of a divine saying (Hadith qudsi). He then speaks-blessings and peace be upon him-and at that time he only speaks about Lordliness, glorifying it and mentioning its rightful claims. The reason for attributing these words to the Lord-(He is sublime) is because they were accompanied by this vision in which matters were mixed in such a way that the hidden became visible and the inner became apparent. They were attributed to the Lord and referred to as “Lordly speech” and they were presented as “what he reported from his Lord-He is mighty and glorious!” And the reason for the pronouns is that the Prophet’s words-blesssings and peace be upon him-emerged as an account of the language of states (lisan al Hal), which he saw from his Lord-He is mighty and glorious! (Allah placed His light over the prophet directly and the prophet spoke what Allah inspired Him to speak in that moment through this state, the Quran is the word of Allah from before creation and Jibril would make certain the exact phrasing was preserved, while a Hadith Qudsi is more like speaking from the special feeling/light Allah is giving you at that time and its phrasing is closer to your nature and state).

As for the hadith that isn’t divine, it emerges with the light residing in the Prophet’s body-blessings and peace be upon him which is never absent from him. That’s because God-He is mighty and glorious-provides the Prophet’s body-blessings and peace be upon him-with the lights of the True, just as He provides the body of the sun with perceptible lights. The light is inherent in the noble body, the way the sun’s light is inherent in the sun.’

And another time he said: ‘Let’s suppose someone suffers from a fever and his fever remains at a normal degree. Then let’s suppose it’s more intense so that it takes away a person’s consciousness and he speaks without knowing what he’s saying. And let’s suppose on another occasion it becomes intense but the person doesn’t lose consciousness. He retains his reason and when he speaks, he knows what he’s saying. Thus the fever occurs in three states: a normal degree, an intensity that takes away consciousness, and an intensity which doesn’t take away consciousness. It’s the same with the lights in the Prophet’s body-blessings and peace be upon him! If they’re of a normal degree, the words he speaks at that time aren’t divine sayings.

If the lights shine and ignite in his body such that he leaves his normal state-blessings and peace be upon him-the words he speaks at that time are the words of God the Sublime. This was his situation-blessings and peace be upon him-when the Quran came down to him. If the lights shine but don’t remove him from his [normal] state-blessings and peace be upon him-(118) what he says at that time is called a divine saying.’

And one time he said: ‘If the Prophet speaks-God’s blessings and peace be upon him-and what he says isn’t of his own choosing, this is the Quran. If the words are of his choosing and if at that time extraneous lights shine, this is a divine saying. If the lights are his permanent lights (the natural light of the body), this is a Hadith that isn’t divine. Because his words were necessarily accompanied by the lights of the True-(He is sublime/Aza wa Jal)-everything he said-God’s blessings and peace be upon him-is revelation which has been revealed. The difference in the circumstances of the lights accounts for the three kinds of speech. But God knows best!’

Then I said: ‘This explanation contains great beauty but what’s the proof that the divine saying doesn’t belong to God’s word-He is mighty and glorious?’ He replied-God be pleased with him: ‘The word of God the Sublime isn’t hidden (from the world its origin is clear when you hear it).’ I asked: ‘Due to clairvoyance (kashf of people)?’ He replied-God be pleased with him: ‘Due to clairvoyance and without clairvoyance.

Everyone endowed with reason who listens to the Quran and then listens to something else, perceives the difference without any doubt. The Companions-God be pleased with them-were the people most endowed with reason and they didn’t abandon the religion of their fathers without words from God the Sublime that were perfectly clear. If the Prophet God’s blessings and peace be upon him-had spoken words similar to the divine sayings (Hadith Qudsi instead of the Quran), none of the people would have believed. What caused necks to bow in submission was the noble Quran which is the word of God-He is sublime and exalted!’ (It is the Quran’s eternal nature, its age that set it apart, this is what people are sensing when they hear it, what they sense is also similar to what the companions felt with the prophet’s light, the light of prophethood, it is the first subatomic particle Allah created, He then used it to create everything in the universe, its sublime feeling comes from its age and the fact it is the origin to everything in creation.

And I asked him: ‘How did they know this was the word of the Lord? After all, they were worshipping idols and they had no previous knowledge of God-He is mighty and glorious-so as to realize this was His word. The most they could have perceived was that these were words beyond a human being’s capacity. But they might have been the words of angels, for instance.’

He replied-God be pleased with him: ‘Whoever hears the Quran and applies its meanings to his heart, knows with a compelling knowledge that this is the Lord’s word-(He is sublime!) The majesty it contains and the authority it bears can only be the majesty of lordliness and the authority of divinity. An intelligent, clever person who hears the words of a sultan in this world and then hears the words of one of his subjects perceives that the sultan’s words possess a certain breath by which they’re recognizable. This is so to the extent that if we supposed him to be blind and he came to a group of people who were talking and the sultan was lost in their midst and they were talking in turns, he’d distinguish the words of the sultan from those of everyone else and be in no doubt about it. Now such is the case with contingent words in this world.

(119) How much more so in the case of eternal words! Thus the Companions-God be pleased with them-knew their Lord-He is mighty and glorious by means of the Quran and they knew His attributes and what He’s entitled to because of His lordliness. Their hearing the Quran with its benefit of certain knowledge about Him-He is mighty and glorious-was the equivalent of direct seeing and vision (mushahada), so that the True-(He is sublime)-became like a companion. And no one’s companion is concealed from him. ‘

And he said-God be pleased with him: ‘The words of the Lord-(He is sublime)-are recognizable because of certain signs. Among these is that they surpass a human being’s capacity (to grasp their nature). Indeed, they surpass all contingent things because His word corresponds to His comprehensive knowledge and corresponds to His decree and His authority. God the Sublime possesses comprehensive knowledge and the effective decree, whereas the contingent (human being) possesses neither comprehensive knowledge nor the effective decree. He, i.e. the contingent (human), speaks in accordance with his contingent knowledge and his weak authority, both of which are dependent on someone else’s power.

Indeed, he speaks knowing that he has no power at all. Another of these signs is that God the Sublime’s word has a particular breath that isn’t found in any other speech, for speech conforms to states of the body. The eternal word emerges and it’s accompanied by the power of divinity and the majesty of lordliness (It eternal nature from persistence, its age, is sensed). That’s why mixed in it are His promises and threats, as well as His glad tidings and a cause for fear. But even if it didn’t contain majesty, the mere fact that when He speaks, dominion is His dominion, the countries are His countries, the bondsmen are His bondsmen, the earth His earth, the sky His sky, and the creatures His creatures-and no one disputes this-would be sufficient by itself. The words of anyone besides Him-He is mighty and glorious necessarily contain the characteristic of fear. (You speak through your state and condition, Allah speaks through His and we feel it).

Even if we suppose the speaker to be among the highest of the intimates, that person’s interior is filled with fear of God the Sublime. But God-He is exalted-fears no one. He’s majestic and His words are majestic.

Another sign is this. With regard to eternal words, if their contingent letters were removed and their eternal meanings remained, you’d find that they speak to all creation without any distinction of past, present and future. That’s because the meaning is eternal and contains no ordered sequence and no division. Whoever’s inner sight has been opened by God looks at eternal meaning and finds it has no end. Then he looks at the letters and sees they’re like a form which conceals the eternal meaning. If he then removes the form, he sees what has no end, and this is the interior of the Quran.

If he looks at the form, he finds it’s confined between the two covers of a book, and this is the Quran’s exterior. If he listens to recitation (120) of the Quran, he sees the eternal meanings motionless in the shadow of the words. This isn’t hidden from him, just as things that are perceptible to the sense of sight aren’t hidden from him.

Another sign is the distinction established by the Prophet-God’s blessings and peace be upon him-between his own words and the words of the Lord-He is mighty and glorious! Indeed, he ordered the Companions to write down the Lord’s words-(He is sublime!) And he forbade them to write down anything else from him.

Whatever they’d already written down of that he ordered them to erase. It hasn’t been established that they wrote down the divine sayings from him. The latter therefore belong to his words and aren’t the word of the Lord-He is sublime! Nor do the divine sayings possess any of the three qualities, i.e. surpassing the capacity of a human being and the other things that were mentioned.’

This is some of what we learned from his (Imam Dabbagh’s) instruction-God be pleased with him-concerning the difference between these three things.

As for his final response, i.e. his statement: ‘Everyone endowed with reason who listens to the Quran and then listens to something else, perceives the difference without any doubt. ‘ up to the end of what he affirmed, the judge and Imam of the world, Abu Bakr al-Baqillani (d.403/1013)-God the Sublime have mercy on him indicates almost the same thing in his book the Intisar and he expatiates on this at great length and in this way refutes many claims of the Rafidites (A shia sect) regarding what they added to the Quran that doesn’t belong in it. Consult this book! (Intisar) If not for fear of being tedious, we’d cite his words so you might see them with your own eyes.

When our Shaykh began his response, he caused me to be overcome with amazement-God be pleased with him-for through his own intuition he presented what the above-mentioned Imam says.

Then he concluded his response-God be pleased with him-by means of a fifth distinction based on pure clairvoyance, which we haven’t written down because it lies beyond what’s accessible to reason (his ability to understand spiritual tafsir, that is tafsir mixed with science, knowledge regarding the nature of things which is the definition of Ijtihad). But let this be the end of what we wished to record in the present introduction. Now let’s commence with our purpose which is to present all that we heard from the sciences of the Shaykh-God be pleased with him! And this is contained in the chapters that follow. (end quote)

Here ends Imam Lamati’s introduction to his book on the teachings of Imam Dabbagh.

Shaykh Rami Al Rifai.

The Hierarchy Of Saints

“Then He created the mirror of life”

The secret of a wali’s soul is knowing His origin with Allah, Rasul Allah (saws) for example, Allah created everything from His (saws) light that is the secret of His (saws) soul which came later, it is about the souls first moment in creation because that is when it begins to form attachments and affecting the fate of things, the role of each soul then tells you its esteem in life and the Akhira, Rasul Allah (saws) was the seal of Prophets (as) they originated from Him (saws) and after them no one else would appear except Him (saws).

Each Wali is shown the place of their soul at the beginning of everything as Allah elevates them, from ahadith we know the origin of the souls of the first four Khalifah Rashidin, their souls supported Rasul Allah (saws) as Allah was creating the rest of the souls of mankind, which is why they were also His (saws) support and companions in life.

Insha Allah understand this hadith is metaphor about the process of creation and each thing mentioned represents something literal in qualities:

“Verily Allah (Ta’ala) created a tree having four branches (the tree, a metaphor, is the first stages of the hierarchy of subatomic particles from the smallest to the largest, each of the four branches is one the first four particles to exist, the metaphor of a tree is used because you have to see it like a family tree with descendants, each particle created four more particles (branches) and so on until the whole universe was created, this same metaphor is used in verse 24:35 but in this verse the tree is fully “matured”, the creation of the universe is complete) and He called it the tree of certitude (Yaqeen) (Because it is the origin, Yaqeen, of everything).

Then He created the light of Muhammad (saws) in the veil (Hijab/Image) of a white pearl like a peacock (Tawus, the stunning beauty of the peacock which is absolutely unique in life itself is proof of this hadith (2:286), the dots of its feathers are like a mirror reflecting the qualities of many souls looking at you), and He put him on this tree (Placed the light of Muhammad (saws) on the tree of creation so it will create according to what is influencing it, the prophets Qualities) and he (the light) glorified on it (Allah) for 70 000 years (This was the influence that the prophets (saws) light (particles) was increasing in over this time, dhikr of Allah and acquiring maariafah of Allah for the first time so it can be passed on to creation).

Then He created the mirror of life (the thing that reflects qualities, the universes ability for this so qualities can be passed on. At this stage of creation this is matter, anti-matter, and later on DNA, RNA, double helix, the ability for man to follow the sunnah of others and take from it, the reality of marriage) and He put it (the mirror) in front of it (the Nur of Muhammad) and when the peacock looked at it he saw his beautiful form (he was allowed to see his nature for the first time) and it became shy of Allah and he prostrated five times, and these prostrations became obligatory for us on time, So Allah ordered five prayers on the Prophet (saws) and his community (when the prophet (saws) asked on His (saws) Isra wa Miraj. At first the prayers were 50 of lessor worth but their total was significant, Allah then made them small in number but significant in nature because our prayers connect us to the origin of our souls, this event in time).

Allah looked at this light, and he (the Nur of Muhammad) sweated from shyness (haya/modesty) towards Allah, and from the sweat (particles) of its head (top of this light) the angels were created. From the sweat (particles) of his face (this is a location, it means the focus of something) were created the ‘Arsh, the Kursi, the Lawh, the Qalam, the Sun, the Moon, the Hijab (Veils, subatomic fields, see Quantum Field Theory), the stars and whatever is in the heaven.

From the sweat (particles) of its chest (center of this light, the heart) were created the Prophets, Messengers, scholars, martyrs and saints. From the sweat (particles) of his eyebrows (another location) was created the community (Ummah) with its believing men and women, Muslim men and women. And from the sweat (particles) of his ears (those who listened) were created the souls of Jews, Christians, Majus and similar people. And from the sweat of his feet was created the earth from the west until what it contains.

Then Allah ordered the light of Muhammad (saw) to look in front of him, and the light of Muhammad (saw) looked in front of him and saw light, and behind him light, at its right light, at its left light, and they were Abu Bakr, ‘Umar, ‘Uthman and ‘Ali (“verily Allah has honored some of you over others (over prophets) in this Ummah”, this is the origin of the reality of Qutb in life why he is able to lead the prophets in prayer, their light surrounded and supported the light of Muhammad (saws) after which the prophets came).

Then he glorified (Allah) for 70 000 years (was dressed with more qualities), then the light of the Prophets were created from the light of Muhammad (saw), then he looked at this light and from it the souls of the Prophets were created and they said: La ilaha Ila Allah Muhammad Rasulullah…then the shape of Muhammad (saw) was created like his shape in the world…then the souls did Tawaf around the Nur of Muhammad (saw) and did Tasbih and Tahlil for 100 000 years. (This is what our prayers connect us to and why each wali in his path to Allah is able to learn the secret of his soul).

Then he ordered them (the souls of creation) to look at him (Nur Muhammad), and they all looked at him (this is to decide their fate in life), some saw his head and they became Caliphs and rulers in the world, some saw his face and became just rulers, some saw his eyes and became memorizers of the speech of Allah (Ta’ala)…(understand this all relates to fate in relation to what each soul is able to see of Ihsan, some can only handle a portion of it others can see more, some can see the lower aspects of it portrayed by the lower limbs some can see its highest realties portrayed by the head others saw different parts that stood for different aspects/shades of it.)

Some saw his cheeks and became good and intelligent, some saw his nose and became wise men, doctors and perfume sellers, some saw his lips and had beautiful faces and became ministers (Vizir), some saw his mouth and became fasting people, some saw his ears and had beautiful faces among men and women, some of them saw his tongue and became messengers of rulers…some saw his bird and became martyrs in the way of Allah, some saw his neck and became businessmen, some saw his shoulders and became archers and throwers of spears…

Some saw his right arm and became money changers, some saw his left arm and became people weighting, some saw his hands and became generous, some saw the nails of his right hand and became cloth dyers, those who saw the nails of his left hand became woodcutters, some saw his fingers tips and became writers, Some saw the exterior of his fingers of the right hand and became tailors, those who saw the exterior of the fingers of his left hand became blacksmith, some saw his chest and became scholars, grateful people and Mujtahid…

Some saw his chin and became people of expeditions (Ghazi), some saw his stomach and became pious and abstinent, some saw his thighs and became people doing a lot of Sajdah and Ruku’, some saw his legs and became hunters…and some did not look at him and became people claiming lordship like pharaoh and others from the disbelievers, and some looked at him but did not see him became Jews and Christians and others from the disbelievers.” (Musannaf Abd Al Razzaq)

This is one of the celebrated Ahadith of Islam, Muslims used to recite it at celebrations and weep at its beauty. It is also the tafsir and meaning of this Hadith: Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, Allah Almighty created his creation in darkness then he cast over them His light. Whoever is touched by that light is guided, and whoever misses it is astray (it decides your fate and profession in life). Thus, I say the pens have been dried upon the knowledge of Allah.” (Sunan al-Tirmidhii 2642)

The hadith is also a tafsir to the following hadith from which we can see how Allah honored the Sahaba (as) around Rasul Allah (saws): Salman al-Farsi (RA) who said: I heard the Apostle of Allah (saws) saying: “I and Ali were one light in the hands of Allah fourteen thousand years (14,000) before He created Adam (as). When Allah created Adam (AS) He divided that light into two parts, I being one part and Ali being the other (This is because most of the Awliayh of this Ummah would be descendants of Ali and Fatima (as)).” (Mizan al-I’tidal, by al-Dhahabi, v1, p235, Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p663, Tradition #1130, al-Riyadh al-Nadhira, by Muhibbuddin al-Tabari, v2, p164, v3, p154, )History of Ibn Asakir).

How Is Allah Infinite

Allah revealed to us His 99 qualities, these qualities are the building blocks of all things, only man combines in himself all these qualities while everything else in the universe is a combination of a number less than the total sum.

Imam Ibn Arabi (q) explained that in the next life Allah will continue to create based on these 99 qualities, He is infinite because the combination of things that can be created comes from the number of times you can multiply the qualities together, 99 x 99 is not the end of individual things that can be counted but the beginning, we are not multiplying numbers but individual qualities with their own identity so the number combinations of qualities and permutations is infinite.

Allah created the universe to represent Him so where is this lesson in His creation? it actually is right in front of our eyes and we do not notice because we do not contemplate, Allah challenges us to think in the Quran;

“Did you, then, think that We created you in mere idle play, and that you would not have to return to Us?” (23:115)

“Thinketh man that he is to be left aimless?” (75:36)

“just as [there are signs thereof] within your own selves: can you not, then, see?” (51:21)

Subatomic particles create all the atoms we know of, right now there about 118 elements on the periodic table, of those 92 are naturally occurring the rest are man made, that means everything in the universe is created from just 92 elements combined together in endless combinations to create everything we see, fate may have it that we discover 99 naturally occurring elements in the universe before the end, Allahu Allam, but the infinite number of things that can be created from just 92 elements exactly represents how Allah’s qualities will go on to create infinitely in the Akhira.

“VERILY, your Sustainer is Allah, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness. He covers the day with the night in swift pursuit, with the sun and the moon and the stars subservient to His command (Laws): oh, verily, His is all creation and all command (they are mentioned separately). Hallowed is Allah, the Sustainer of all the worlds! (In the Universe)” (7:54)

When Allah mentioned “all creation” along with “all command” the rules of tafsir say the matters relate to each other, so in fact Allah is referring to the Laws of creation which are His commands in it.

Spirituality Arises From Duality

The prophet Muhammad (saws) said: “A Muslim is a mirror to another Muslim” 

And “I am city of knowledge and ‘Ali (ra) is the door. 

And “Whatever I received, I poured in the heart of Abu Bakr (ra).” 

And “If the Iman of Abu Bakr was placed on one side of the scale and the Iman of the Ummah on the other, the Iman of Abu Bakr would outweigh it.”

To use an example from something most people worry about, sihr works by Jinn mirroring your self then twisting it by compelling you from under the insidiousness, the closer they can get to you by means of the sihr the closer they can mirror you and the more harm they can do, people who are possessed by Jinn it is done to them through this process, after mirroring the person they make them lose themselves under their will and control, they mimic you so closely and weaken your perception you now cannot separate or distinguish between you and them, only a wali who knows his own self well can see their hand and stop it.

This may seem like something magical or fantastical or isolated that we are describing but understand this is the heart of the spiritual path itself that even Angels rely on. What Jinn do is abuse what Allah created in normal circumstances for the sake of man’s guidance, the prophet Dawwud (saws) said “Whoever knows Himself Knows His lord”, this is because Allah is the mirror of the soul and self, He acts closely in alignment to your self so that you can recognize Him in your self from what you are familiar with, otherwise He will seem foreign to you and your heart, what your heart feels in regards to Him is a form of recognition and sight.

Understand Allah has the most subtle of hands so much that most people do not recognize Him in their lives while is He is able to say with all truth “And indeed We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than (his) jugular vein.” (Quran 50:16) notice the subjects raised in the verse all of them relate about this mirror to our self.

On the day of Judgment Allah will test this in His creatures to see who knew themselves best and knew Him from within themselves, when Qiyamah starts Allah will come to mankind in a form they do recognize, except for a few, so they will stay in that state until they cannot take it any more then He will come to them again in a form they do recognize, then the Judgment will begin.

Recognition of anything is from what is within the self, so the second form He will take is according to what they feel about Him, it can only be from what they already know in themselves because before this day none of them had actually seen Him.

Angels take on the qualities of Allah more literally than man and so they also talk to man from within, “For he it is (Gabriel) who hath revealed (this Scripture) to thy heart” (2:97), the soul mirrors what it sees spiritually (sub atomically) so you can see it on the mirror of your heart in yourself because the heart is a window to the soul (subatomic), the human soul takes impressions of the qualities of things it sees and imparts them to you that is the essence of this system Allah created in he universe, for the prophets and saintly who see Allah they take from Him directly.

In the sphere of the Angels this ultimately is why Angels can change their shape and this is the reality behind all dreams and their analogies, the soul talking to you about what the spiritual world and its creatures communicate, this is why the scholars of Islam called the world of Angel the allegorical world because it represents things in it from their qualities and that is the most prominent thing that can be see about anything in it, if you ponder on this you will see what the subatomic world looks like and what all these particles are doing (creating) when they come into contact with objects, this is the Jannah that is invisible to us and what it is created from.

Jinn and Angels are similar creatures created from different subatomic particles so they talk to us via the same methods but Jinn are further down the pipeline from the soul and closer to the nafs, in our time they have come to abuse these spiritual systems for their sihr and this is how they are trapping man from within, the fitnah of the Dajjal (Allah’s curse be upon him) will revolve around this aspect of man which he (Allah’s curse be upon him) will take advantage of.

Allah said in the Qur’an “Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors.” (5:32) in this verse Allah explains the reality of man’s existence is that of duality, a mirror to the rest of mankind that all mankind relies upon Allah did not just say in death it is if you killed all of mankind but also in life it is as if you saved all of mankind the act affects all mankind because spiritually all mankind is connected very closely, the Mizan of the universe represents the laws of the universe and the universe represents Allah who is explaining to you the Mizan in the verse. This is only true for mankind, not Jinn or Angels, how is not that difficult you simply never perceived the worth of reality in front of you, this is the reality of duality (being a copy of something that came before) and the mirror the self in man takes from, his being a copy of Adam (q) and the lineage he came from going back to Him (q).

The Angels do not have lineage they are created individuals while Jinn have no power in this they are like water taking the shape of what ever they touch becoming almost worthless like a thing used to much, unlike mankind whose balance is perfect, our power comes from the reality of being a complete creation both physical and spiritual which knows the face of everything in creation including itself.

The Hierarchy Of Saints

The Messenger of Allah (saws) said “The folk (Ahl) of the Qur’an are the folk of Allah (Ahl ul-Laah) and His elect.” (ibn Majah (Muqaddima, #211), Darimi (#3192), Imam Ahmad (#11831, 11844, 13053).

This section is primarily taken from the work of another on the subject of the hierarchy of saints with my tafsir added throughout, the hierarchy is not that of the Naqshbandi tariqah, its main purpose is to illustrate the place of duality, how the souls mirror each other to learn qualities.

The role of the Awliayh, what they exist to do, is mentioned often in ahadith;

From ibn ‘Umar (ra) who said: “Allah repels calamities from 100 households due to the presence of one righteous Muslim amongst them.” (Tabarani (M. Awsat, #4080 – Haythami’s Majma’ 8:164, Suyuti’s Jami’ Saghir, #1794))

Abu Hurayra (ra) and others related that the Messenger of Allah (saws) said: “Were it not for servants of Allah bowing, infants feeding, and animals grazing, then Divine wrath would pour down upon you.”(Recorded by Abu Ya’la (#6402, 6633), Bayhaqi (Sunan 3:345 #6482-83, Shu’ab #9820), al-Khatib in his Tarikh (6:64), Tabarani (M. Awsat, 6:327 #6539, 7:134 #7085), ibn ‘Adiyy (Kamil, 4:1622), and others, and it is Hasan li-ghayrihi. See Suyuti’s Jami’ as-Saghir (#7523) and Sakhawi‟s Maqasid (#882))

The Hierarchy of the of Awliya and the states of their hearts is mentioned often by the companions and Tabiin. Here Abu Darda (ra) explains how the hierarchy of the saints came into existence after the prophet Muhammad (saws) and companions (ra) passed away, this hierarchy changes as the needs of the people of earth changes:

“When Prophethood ended – and they (the companions) were the supports (Awtad) of the earth – Allah substituted their places with 40 men from the (wider) nation of Muhammad (saws), who are named “Abdāl” (the Substitutes). Not one of them dies except that Allah replaces him with another one (until Qiyamah) to take his place, and they are now the supports (Awtad) of this earth. The hearts of 30 of them contain the same certainty (Yaqin) which Sayyidina Ibrahim ‘alayhi salaam had. They did not succeed or rise above the other people with much fasting or prayer…but rather through being truthful in their scrupulousness, having noble intentions, having sound wholesome hearts, and giving all the Muslims sincere counsel, desiring by that the pleasure of Allah, with patient forbearance, and a merciful core (of being), and humility without being meek. They do not curse anyone, or harm anyone, nor do they see themselves as being higher or nobler than anyone under them, or envy those above them. They do not fake their humility, nor fake their being dead to the world, nor are they ostentatiously impressed with themselves. They do not love the world, nor love for its sake…” (Recorded by Hakim Tirmidhi (Asl #51), and ibn Abi Dunya (K. Awliya, #57) from Abu-z Zinad)

Allah the Almighty has said: “Whosoever shows enmity to a friend of Mine (wali), I shall be at war with him. My servant does not draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it.” (Bukhari)

Here is the hierarchy of Saints as it stands in more recent times, understand the population of the world has drastically changed since the time of the prophet Muhammad (saws) and so has this hierarchy along with the number of people in it, it is most certain Allah elevated types of Awliyah above others, changing the order and expanding it from what it was known in history, because of what the world needed of those types of personalities and qualities. This is most clearly seen from the title of and types of Ghawth and Qutbs that exist;

Abrar (The Virtuous Ones)

On the authority of Sa’d (ra) who said: “Indeed, Allah supports this Ummah by their weak members, through their prayers, supplications, and sincerity” and in another narration, “Is it not through the weak among the Ummah that you are granted provision and victory?”

(Nasai (6:45-46 #3127-28), Tirmidhi (K. Jihad, #1624 Sahih), Abu Dawud (#2227), Imam Ahmad (1:173, 5:198), Hakim (2:106, 145 Sahih), Abu Nu’aym (Hilya, 5:26, 100, 8:290), and Bukhari has a chapter in his Sahih (K. Jihad) entitled “On seeking help through the weak and the pious during battle.” Hadīth Sahih)

The Abrar are the Muhsineen, the people of Ihsan (perfection) who strive to reach Allah, they are people of honesty and righteousness, siddiqin, leaders in the Ummah.

‘Abdullah ibn ‘Amr (ra) narrated that the Prophet (saws) said: “In every generation of my community, there will be Sabiqun (forerunners, those who surpass others in Ihsan).” (Abu Nu’aym in his Hilyat al-Awliya’ (1:8 Sahih, 8:278), Daylami (Musnad Firdaws, 3:140 #4375), and Hakim at-Tirmidhi (Asl #72, #144).)

Anas (ra) said; Allah said, “The most beloved of My worshippers to Me are those who love each other purely for My sake, who frequent the masajid, and ask forgiveness in the predawn hours. These are the ones whom I would bring to My attention when I wish to punish My creation, and then I divert My punishment from My creation because of them.” (Bayhaqi (Shu’ab, #9052), Abdur-Razzaq (11:204 #20329), ibn Abi Shayba (Musannaf, 8:122), Tabarani (M. Awsat, 2:85 #1328, from Abu Darda‟, also 1:203 #651))

Muqarrabun (Those Favoured with Allah’s Nearness)

Muqarrabun are higher in rank than the Abrar because Allah has brought them closer to Him. The number of Awliayh changes with the needs of the world, some have reported that the Muqarrabun consist of three hundred which include forty substitutes (Abdal), four pillars (Qutb), and two leaders (Ghawth). According to other reports, they consist of a spiritual pole (Qutb) and four thousand saints.

Considering the Muqarrabun consist of four thousand saints, some scholars classify them according to their ranks as follows:

Three hundred of them are Akhyar (those who pursue good in whatever they do and say); forty of them are Abdal or Budala (the substitutes, charged with the administration of spiritual life and acting as veils in the reflection of the Divine Majesty; protecting mankind from the purity/strength of the light of Allah. This creates Rahma for people who would otherwise suffer their inferiority/imperfections); seven of them are Abrar (godly and virtuous, who have been able to make righteous deeds and sincerity a deep dimension of their nature); and there are others called by different titles (one should consider the meaning of the title, you will find they refer to the same things and differences are nothing more than labels from different regions of the world at different time periods in History).

Another classification of those favoured with special nearness to Allah, the number of which is unknown, they mention four Awtad (Pillars), and Nujaba (the Nobles, their ihsan is combined with nobility among the people), and Nukaba (the Custodians, who care for people and the management of their affairs), and, superior to all those mentioned is the Ghawth (the Helper or the Means of Divine Help), and the Qutb (the spiritual Pole/Axis of the world).

Scholars call them Rijal al Ghayb, the Men of the Unseen, the Men in charge of the unseen in Allah’s creation.

Abdal (The Substitutes)

“The land of greater-Syria (Shaam) is the quintessence (Safwa) of Allah’s lands on earth, and to it He draws His elect (Safw) worshippers.”

(Haythami in his Majma’ (10:58-59 #16647-48) and Mundhiri in his Targhib (4:60). Hakim in his Mustadrak (4:509-10), Imam Ahmad (#16391), Abu Dawud (#2124))

Sayiduna Ali (ra) said: “The Abdal are in Syria, and they are 40 men. Whenever one of them dies, Allah substitutes another in his place. By means of them, Allah brings down the rain, gives victory over enemies, and diverts punishment from the people of Syria.”

(Imam Ahmad (Musnad, 1:112 #854 and Fada’il as-Sahaba, #1675), Hakim Tirmidhi in Nawadir al-Usul (Asl #222). Sakhawi (Maqasid #8), and Suyuti (Jami’ as- Saghir #3035) said it is Hasan, and it has over ten routes of transmission from Ali as stated by Munawi)

Ibn ‘Asakir (1:299) and ibn Abi Khaythama narrate that Uthman ibn ‘Ata was having a conversation with his father, who told him, “The Abdāl are forty Insan (humans).” So, he said to his father, “Forty men?” and his father replied, “Do not say men, but rather say humans, for there could be women among them.”

Imam Suyuti mentioned a similar hadith in his Jami’ as-Saghir (#3036), which is recorded by al- Khallal and Daylami from ‘Ata from Anas: “The Abdāl of Shaam are 40 men and 40 women…”

From ‘Ubada ibn Samit (ra): “The Abdal in this community are thirty, their hearts are like the heart of Sayyiduna Ibrahim (as) the Intimate of the All-Merciful. Whenever one of them dies, Allah substitutes another one in his place.”

(Imam Ahmad (5:322 #21689), Tabarani (M. Kabir), ibn ‘Asakir in his Tarikh (1:292), Hakim at-Tirmidhi in his Nawadir (Asl #51), ibn Kathir (Tafsir of Q2:251)’. Sahih)

From ‘Ubada (ra): “The Abdal in my community are thirty. By them, (events on) the earth (are) established (bihim taqum al-Ard), and by them you are sent rain, and by them you are granted help and victory.”

(Tabarani in Mu’jam Kabir, ibn ‘Asakir (1:277, 298), Bazzar, and others. Sahih according to Suyuti and Munawi, and Haythami (10:63 #16673)).

From Anas (saws): “The earth will never be empty of 40 men who are similar to the Intimate Friend of Allah (Sayidina Ibrahim (as)). By them rain falls and victory is granted. Not one of them dies except that Allah replaces him with another.” Qatada said, “We do not doubt that Hasan al-Basri is one of them.”

(Tabarani in Mu’jam al-Awsat (4:247 #4101) and al-Kabir (10:224 #10390) Abu Nu’aym (Ma’rifat as-Sahaba #4013). Hadith Hasan)

Imam ‘Ali (ra) said: “Do not curse the people of Syria, for the Abdal are among them, but curse their injustice.”

(Hakim (4:553), who said, along with Imam Dhahabi, that it is Sahih. Imam Ahmad (Fada’il as-Sahaba 2:905), Abdur-Razzaq (Musannaf, 11:249 #20455), Tabarani (M. Awsat, 4:176 #3905), ibn Abi Dunya (Kitab al-Awliya’, #70))

From Abu Darda (ra): “The Abdal have not come to be greater than the rest of the people by performing much fasting or prayers or tasbeeh, but rather by excellent morals, being true in their scrupulousness, their sound intentions, their hearts being at peace with all Muslims, and giving others sincere counsel for the sake of Allah.”

(Hakim at-Tirmidhi in Nawadir al-Usul (Asl #51). A hadith of similar wording was recorded by Daylami (Firdaws, 2:344) and ibn ‘Asakir (1:292) from Anas, and ibn Abi Dunya (K. Awliya, #8) from ‘Ali)

From Abu Sa’id al Khudri (ra): “The Abdal from my nation did not enter into Paradise with their actions, but rather through the mercy of Allah, through the unparalleled generosity of their souls, the fact that they hold no grudge or hatred against anyone and their hearts being at peace with everyone, and through mercy for the entirety of Muslims.”

(Bayhaqi (Shu’ab al-Iman, 7:439 #10893), and similar versions by ibn Abi Dunya (Kitab al-Awliya’ p. 28 #58), Hakim at-Tirmidhi (Nawadir, Asl #51) and others)

From Umm Salamah (ra): “Disagreement will occur at the death of a Khalif and a man of the people of Madinah (Imam Mahdi) will come quickly to Makkah. Some of the people of Makkah will come to him and swear allegiance to him between the Corner (Rukn) and Maqam. An expeditionary force will be sent against him from Syria…when the people see that, the Abdal of Syria and the best people of Iraq will come to him and swear allegiance to him…”

(Abu Dawud (Kitab al-Mahdi, #3737), Imam Ahmad (6:316), ibn Abi Shayba (8:609), Abdur- Razzaq (11:371 #20769). Mundhiri, ibn Hibban, Hakim, Dhahabi, and Haythami (7:315) said it is Sahih)

The Abdal, Substitutes, are those who help people with their affairs without being seen and who function as veils in the reflection of Divine acts.

They are of two groups. The first group is composed of the saints who have been freed from all evil qualities and equipped with excellence (Ihsan), who resist all kinds of vices and wrongs, and who try to prevent these. The second group consists of saints who have a particular mission and hierarchy which consists of three hundred, forty, and seven; they are also referred to by these numbers. When one of the Substitutes dies, another one from the subgroup takes his or her place.

Scholars who maintain that there are always seven Substitutes say that they each reside in a different station of nearness, observe and acclaim the Divine acts, and respond to Allah Almighty with praise and thanks as conscious representatives of the activities of unconscious beings. These seven saints have particular stations, and they are mentioned with the titles they have been given according to their station.

  1. The first of these Abdal represents the reflection or mirror of the Prophet Abraham’s heart, and is called by the title, ‘Abdulhayy(the Servant of the All-Living).
  2. The second has the particular attributes (is the mirror) of the Prophet Moses’ heart, and is called by the title, ‘Abdul’alim(the Servant of the All-Knowing).
  3. The third is a mirror of the Prophet Aaron’s heart, and the special name of this one is ‘Abdulmurid(the Servant of the All-Willing).
  4. The fourth reflects the attributes (is a mirror) of the Prophet Enoch’s heart, and is called ‘Abdulqadir(the Servant of the All-Powerful).
  5. The fifth has is a mirror of the heart of the Prophet Joseph and is known as ‘Abdulqahir(the Servant of the All-Overwhelming).
  6. The sixth is a mirror of the Prophet Jesus’s heart and is called ‘Abdussami(the Servant of the All-Hearing).
  7. The seventh is a mirror of the heart of the Prophet Adam, and is known by the title, ‘Abdulbasir(the Servant of the All-Seeing).

Abu Hurayra (ra) said: “I entered upon the Messenger of Allah (ra) in the masjid, and he said to me, “O Abu Hurayra, in this hour, a man will walk through this door, who is one of the seven people of the world through whom Allah diverts punishment from the Earth’s inhabitants.” Just then a Habashi (Ethiopian) entered in through that door. He was bald and maimed, and was carrying a container of water on his head. So he said, “O Abu Hurayra, that is him,” and then said to the man three times, “Welcome to Yasaar (other versions mention Hilal).” (This man would sweep and clean the masjid, and he was a servant of Mughira ibn Shu’ba.)

(Hakim at-Tirmidhi in Nawadir (Asl #123) and Khatm al-Awliya (p. 443), Abu Nu’aym in his Hilya (2:24, 81) and Ma’rifat as-Sahaba (5:2810 #3079), ibn ‘Asakir in his Tarikh (3:200), Ruyani in his Musnad (3:335), Abu Muhammad al-Khallal in Karamat al-Awliya’, ibn al-Athir in his Usd al-Ghaba (5:124), and others. See also: ibn Hajar‟s Isaba fi Tamyiz as-Sahaba (6:550))

Abu Qilaba (ra) said the prophet (saws) said: “There will never cease to be in my Ummah seven, and they will never ask Allah without Him answering them. By means of them, you are given rain, victory, and protection.”

(Abdur-Razzaq in his Musannaf (11:250 #20457) and ibn Abi Dunya (K. Awliya, #69). This Hadith is mursal Sahih, because Muslim recorded the exact same chain in his Sahih (#3166), and all of its narrators are of Bukhari’s Sahih (#206, 2195, 3113))

Each of these Awliyah is a mirror to the soul of a prophet, this is the role of the soul and Allah has connected theirs to the highest of beings;

Hudhayfa ibn Yaman (ra) said: “The Abdal in my community are in Syria, and they are 30 men on the way of Sayyiduna Ibrahim (as)… And the group (of righteous Awliya) in Iraq are 40 men… 20 of them are on the way of Sayyiduna ‘Isa ‘alayhi salaam, and 20 of them have been given some of the instruments which the Khalifa Sayyiduna Da’ud (as) was given.” (Hakim at-Tirmidhi in Nawadir al-Usul (Asl. #51))

There are many explanations regarding the abdal based on the understanding of each scholar and what Allah has done in their time, other scholars explain the matter as follows:

  1. Three hundred of them represent the reflection of Prophet Adam’s heart and are mirrors to it.
  2. Forty of them have a connection with Prophet Moses’ heart and are mirrors to it,
  3. Seven are affiliated with the Prophet Abraham and are mirrors to Him,
  4. Five with the Archangel Gabriel and are mirrors to Him,
  5. Three with Archangel Michael and are mirrors to Him,
  6. and one from among them, who is the greatest among them and represents the greatest of sainthood, are mirrors to the greatest of all beings, the Prophet Muhammad, upon him be perfect blessings and peace.

When the last one dies, the one who is superior to all others takes his place, and when somebody from among them dies, that position is filled by another one from another group so that the earth is never void of their presence at any time until Qiyamah, this is how mankind is still able to know what each of the prophets was like, their qualities, more than a thousand years after their death.

There are nearly twenty reports from the Prophet concerning the existence of such a group of saints among the Men of the Unseen. [see Ahmad ibn Hanbal, al-Musnad, 1:112, 5:322; at-Tabarani, al-Mu’jam al-Kabir, 10:181, 18:65; al-Munawi, Fayd al-Kadir, 3:167–170. (Tr.)]

According to these reports, many of which we have quoted, because of a wali’s value and role in Allah’s sight, Allah Almighty sends rain, helps the believers against their enemies, and removes calamities from them. The Substitutes are like a center of gravity for the earth; Allah employs them as a spiritual means of keeping the earth on its axis and provides for others out of their high place with Him.

The original Arabic term translated as Substitutes is abdal, which is the plural of badal. The term badal has another plural form: budala. This term is used by the scholars for seven important figures among the “Men of the Unseen.” They can change places with unusual speed and can be present in many different places at the same moment and many of them are known by these miracles.

This is not to say they are conscious of what more than one of their mirrors is thinking, the prophet (saws) explained that Allah has not given any person two minds, but it is a quality of their perfection that they are able to mirror themselves in a perfect manor and is a property of subatomic particles in physics called quantum entanglement where particles temporarily mirror each other so they are perfect copies, the soul knows what is occurring but each mirror is temporarily independent and tied to the soul of the wali until it disappears back to nothing.

Usually in Ahadith Mala’ikah are a reflection of Allah and speak as if Him (on his Behalf) to the prophets (as), so that when the prophet responds with something He is saying to Allah directly, that is the Maqam and sate of the situation. It is more than likely that because these Awliyah are a perfect reflection of Allah’s qualities that the Mala’likah choose to become perfect reflections of them at these times mirroring their souls for the people in different places, like the Awliyah mirrored the souls of the prophets for this world all their lives.

One very famous account which Abu Yazid al Bistami (ra) was known for, for well over a thousand years, explains that He once prayed one Juma’a prayer in 24,000 different places. He told the religious authorities in one place: “I was praying in 12,000 different houses of worship today.” They asked: “How?” He said, “By the power of the Lord Almighty. If you don’t believe me, send people around to ask.” They sat and waited until messengers returned saying that he was seen in so many places. Abu Yazid (ra) said later: “I was afraid to say 24,000, so I only said 12,000.”

Imam Muhyi’d-Din ibn al-‘Arabi, siad that the Substitutes (called budala) observe the acts of Allah Almighty in each of the seven climes. They both observe the acts of the All-Glorified One and appear to be curtains for their reflections, acclaiming them. They receive their spiritual training as Uways al-Qarani (ra) did, that is, without being trained by a spiritual master.

Uwais al Qarni (ra) lived in the time of the prophet (saws) but could not travel to see Him (saws) because of duties to His (ra) mother, so Allah showed Him everything the prophet (saws) was doing even though He lived in Yemen, the prophet Muhammad (saws) said about Him (ra) “He is the best of the Tabiin” and instructed Umar and Ali (rah) to visit Him (ra) and ask for His intersession.

His life was the sunnah for every latter wali who is trained without a living master, Imam Mahdi (ra) is the last of them and the prophet (saws) said about Him (as) “Allah will rectify Him in a single night”.

Nujaba (The Nobles)

Imam Ali (ra) said: (in his time) “The Abdal are from Syria and the Nujaba’ are from Egypt, and the elite righteous servants (‘isaba) are from Iraq.”

(ibn ‘Asakir in Tarikh Dimashq (1:296-97, 300), al-Khallal, and ad-Dani in his Sunan al-Warida fi’l Fitan (#598). Cf. Suyuti’s Hawi lil Fatawi (2:466-67))

According to the scholars, these are the ones who have completed their ascension toward Allah, their hearts have reached the Arsh and receive from its light, and now they are among the people guiding and spiritually educating them. They think of nothing other than guiding people to Allah; they encourage hearts always to do good, and they erect spiritual barriers before evil. In respect of their mission, they are heirs to the Prophets.

Nukaba (The Custodians)

Abu Bakr al-Kattani (as) said: “The Nuqaba are 300, the Nujaba are 70, the Abdal are 40, the Akhyar are 7, the ‘Umud (supports) are 4, and the Ghawth is 1. So the dwelling of the Nuqaba are in the Maghrib (north Africa), the Nujaba in Egypt, the Abdal in Sham, the Akhyar travel throughout the Earth, the ‘Umud are in the corners of the Earth, and the Ghawth is in Makkah. So when a need arises among the commonality (something affecting the community), the Nuqaba plead to Allah to fulfil it, then the Nujaba, then the Abdal, then the Akhyar, then the ‘Umud, and if they are answered by Allah (it stops with them), and if not, then the Ghawth pleads, and he does not complete his request until it is answered.”

(Imam Sakhawi in his Maqasid al-Hasana (p. 10 #8) and Imam Suyuti in his Hawi lil Fatawi (2:250-51) state that ibn ‘Asakir (Tarikh Dimashq 1:300) and Imam al-Khatib (Tarikh Baghdad 3:75-76) both relate that Abu Bakr al-Kattani (as) said this).

Nukaba are the saints who are always together with people, correcting their faults, and guiding all toward good with mildness and kindness. Although the term is used for those in the Rifai and Badawi Sufi Orders who have completed their spiritual journeying and have begun the mission of guiding people to Allah, according to the verifying scholars they are the purified souls whose spiritual profundity and discovery transcend their scope of learning and sight, and who always observe the spiritual domain or realm of existence (Ghayb/the unseen);

by Allah’s leave, they are able to penetrate the hearts of people and what occurs to them. They carry out the duty as some sort of translation between the physical and spiritual realms, interpreting existence in accordance with their capacity and in consideration of the understanding levels of their audience, and persistently try to find ways to Allah through everything. They read the signs of Allah and experience the universe as a meaningful book which contains messages within messages, with all its parts making up the words, sentences, and paragraphs. In these ever-wakeful, the truth expressed herein shows itself: The universe is a supreme book of Allah throughout, Whichever letter you look at, you read Allah.

“By them, (events on) the earth (are) established (bihim taqum al-Ard), and by them you are sent rain, and by them you are granted help and victory”, They are men who shape the spiritual landscape, see it from the inside out, witness what is occurring on earth and use the hand of Allah, His Mala’ikah, to guide or correct it and bring it back to balance.

Awtad (The Pillars)

From Abu Hurayra radhi Allahu ‘anh: “Verily, there are supports (Awtad) for the Masajid, whose sitting companions are the angels, seeking them out. So if they are in need, they (the angels) help them; and if they fall ill, they visit them” … and when they are present (in the Masajid), they say, “invoke Allah, may Allah invoke you.”

(Imam Ahmad (#9056), Abdur-Razzaq (11:297 #20585), ibn Abi Shayba (8:172), Bayhaqi (Shu’ab, #2952-53), Ibn Najjar (see Kanz al-‘Ummal, #20350), and Daylami (1:254 #784). Haythami said in Majma’ Zawa’id (2:22 #2025) that Ahmad‟s chain contains ibn Lahi’a. However, Abdur-Razzaq’s narration is from the trustworthy (thiqa) Ma’mar from the thiqa Tabi’i ‘Ata al-Khurasani from an un-named Sahabi (all of whom are thiqa anyway), which is the same chain in Muslim’s Sahih (#1623). Also, Hakim recorded this Hadith from Abdullah ibn Salam in his Mustadrak (2:398), and both he and Dhahabi said it was Sahih).

According to Tabrani, and narrated in Mullah Ali Qari’s commentary, the prophet Muhammad (saws) said “If one loses a thing in a desolate place he should say: “O Allah’s servants help me: O Allah’s servants help me: O Allah’s servants help me (Ya IbadAllah Ayinuni)”.  Verily there are some of Allah’s servants who will come to your assistance which you cannot see.” (Bukhari)

Awtad are the four “Men of Allah” who are so close to one another that one cannot do without the other. They make their spiritual journeying and carry out their duties under the shadow of the missions of the prophets Enoch (Idriss), Elijah (Elias), Jesus, and Khidr, upon them and our Prophet be peace.

According to the particular mission of each, they have the titles

  1. Abdulhayy (The Servant of the All-Living),
  2. Abdul’alim (The Servant of the All-Knowing),
  3. Abdulmurid (The Servant of the All-Willing), and
  4. Abdulqadir (The Servant of the All-Powerful),

They reflect the spiritual content of Prophets Adam, Abraham, Jesus, and Muhammad, upon them be peace and blessings, or represent the reflections of their truths.

Their inner state is a reflection of one of the prophets but in life they are guided by (their connection with Allah is through the lenses of) the Archangels Michael, Gabriel, Israfil, and ‘Azrail, upon them be peace. They each correspond to a pillar of the Ka’ba, which signifies the door or stairway to that station.

Imam Muhyi’d-Din ibn al-‘Arabi said that the Pillars (Awtad) are the seven saints who carry out their duties according to a hierarchy that exists among them.

Their most distinguishing attributes are their deep reverence for Allah and their feeling of awe before Him; arousing Allah’s existence and omnipresence in the minds of those who see them.

With respect to these men’s being able to make the Divine mysteries felt in the hearts of others, they are called “the Men of Conquest”; because of their being unknown or being known only by a few, they are known as “the Men of the Unseen” (rijal al ghayb).

“When Shaykh Abdul Qadir Al-Jilani (as) said: “My foot is on the neck of all saints of Allah”, Al-Haqq (Allah) appeared in his heart, and a mantle came from the Messenger of Allah (saw) through a group of close angels, and they made him wear it in front of a gathering containing all previous and present saints, those alive were present with their bodies and the dead were present with their souls. The angels, and Rijal Al-Ghayb (men of the unseen) were surrounding this assembly, standing in the air and making rows until it filled all horizons, and there was no saint on the earth except that he bent his neck (to Abdul Qadir Al-Jilani in acceptance).”

In regard to their generally living in ecstasy, they are called “the Men of Power,” and because they approach everyone with gentleness and tolerance and return evil done to them with good, they are “the Men of Kindness.”

Ecstasy occurs when the state of the wali is elevated to a place their knowledge of things can’t keep up with, this is why the prophets (as) never experienced it Allah teaches them before elevating their state.

Ghawth (The Helper or the Means of Divine Help)

“We raise in levels whomever We wish, and above every knower there is a greater knower” (12:76).

The term ghawth is used to denote saints of the highest rank. A person who has attained this rank has been honored with a particular Divine favour. Those who do not have this capacity cannot be regarded as Ghawth; any spiritual poles (Qutb) who cannot be mirrors for Divine help are not called ghawth.

One who combines the spiritual Maqam of being a Ghawth with the rank of being a Qutb is called Ghawth-l A’zam (the Greatest Helper), and if the one who has been favored with the rank of being a Qutb is also honored with being a Ghawth, he is called Qutb-l A’zam (the Greatest Pole). Each of these titles has aspects particular to itself.

Since those honored with these exalted ranks represent the shadow of Haqiqat Muhammadiya (the Muhammadi Truth the universe was created upon or according to), they are in the company of the Prophet, upon him be peace and blessings, with respect to being mirrors to Divine truths in the universe.

In every century there is a Helper or Means of Divine Help (Gwahs) who is the leader of all the contemporary men of Allah, the door among people to the attainment of Divine assistance, the moderator of the spiritual realm, and the pivot of Divine gifts and blessings being sent down.

Every 100 years requires new Ijtihad to be done because people are being born into new situations, a different universe than the previous 100, the Mala’ikah are responsible for the affairs of the universe and they look at the men of Allah for the sunnah of our time, Allah asked the Mala’ikah to prostrate to Adam, follow the lead of mankind, and these are the people they take from and listen to.

If a Helper (Ghawth) is also a Pole (Qutb), his is the Greatest Pole, and his rank is the status of the Greatest Pole.

This rank is the most comprehensive mirror to the Divine Names, the essence of existence, and the greatest focus (of qualities) of the Muhammadi Truth among the living. By virtue of this distinction, and by Allah’s leave, such a one is an authority entitled to represent the implementation of the Divine decrees under the leadership and protection of Haqiqat Ahmadiya (Ahmadi Truth or the Truth of Ahmad) and in the light of the prophet, upon him be peace and blessings.

The name of the prophet Muhammad (saws) in Jannah, in the spiritual world, is Ahmad not Muhammad, Haqiqat Ahmadiya (Ahmadi Truth or the reality of Ahmad) is the term used to designate the reality or essence or truth in the universe of the Prophet Muhammad, upon him be peace and blessings, before his coming to the world and after his departure from the world, His (saws) Haq (reality) in the spiritual world at these times.

In one respect, it signifies the unparalleled sainthood of Muhammad (saws) before becoming a prophet and is the ultimate sunnah/tariqah/path for them leading to prophethood.

The scholars mention the names of great saints such as ‘Abdu’l-Qadir al-Jilani, Abu’l-Hasan al-Harakani, Shaykh al-Harrani, and Imam Rabbani, as those who attained this rank in the history of Islam. They have combined the rank of being a Qutb (Pole/spiritual axis for the world) with that of being Ghawth (a Helper), and are mentioned with the titles of “the Greatest Pole,” (Qutb al Azim) or “the Greatest Helper” (Ghawth Al Azim). If they represent the status of being the Greatest (Qutb) Pole, they are also called “the Pole of the Poles” (Qutb al Qutb).

Qutb (The Pole)

Ibn `Asakir in his Tarikh (51:282) narrates that when Imam al-Shafi`i finished memorizing the Qur’an (strengthening his memory of it) he said to himself: “You have obtained the Qutb al-A`zam”.

The Prophet (saws) said: “Truly, Allah shall send forth for this Community, at the onset of every hundred years, someone who will renew their Religion for them.” (Abu Dawwud) The scholars agreed, including Abu Qilaba (d. 276) and Imam Ahmad that Imam al-Shafi`i was one of these people.

Shaykh Abu Bakr bin Haw’war has said in Bahjat-ul-Asrar that, ‘There are seven Awtad (Pillars/Major Awliya) of Iraq, (meaning the main Awliyah/Pillars of Iraq in history are):

  1. Shaykh Ma’ruf Karkhi
  2. Shaykh Imam Ahmad bin Hanbal
  3. Shaykh Bishr Hafi
  4. Shaykh Mansur bin ‘Ammar
  5. Shaykh Junayd
  6. Shaykh Sahl bin ‘Abdullah Tustari
  7. Shaykh ‘Abd al-Qadir al-Jilani

This statement was made prior to the birth of the beloved Sultan ul-Awliya Ghawth al-Adham  Shaykh ‘Abd al-Qadir al-Jilani by Shaykh Abu Bakr bin Haw’war. Listening to this prediction, people asked Shaykh Abu Bakr bin Haw’war, ‘Who is ‘Abd al-Qadir al-Jilani?’ Shaykh Abu Bakr bin Haw’war replied, ‘He will be an ‘Ajami ‘Sharif’, meaning Shaykh Abd al-Qadir al-Jilani will be a Sayyid who by ancestral migration, not genes, will be a non-Arab who will reside in Baghdad, Iraq. He will be born in the 5th century Hijri and will be from among the Ṣiddiqin (the highest ranking category of saints). The Awtad (these Pillars among all the awliya) are those who are the sovereigns of the world, and the Qutbs of the earth.’ (Bahjat-ul-Asrar, p. 385)

Qutb means the spiritual axis/pole of earth like someone may be the heart of a community, He is the focus of the views of the people of earth and heaven, the living and dead, the physical and spiritual, the perfect vicegerent of Allah, the Ultimate Haq in the universe (among of the living, because the living lead the spiritual “evolution” of the universe not the dead).

After the Prophet Muhammad (saws), this rank was represented by the first four Rightly-Guided Caliphs in order of succession, who were true successors to the duties of Prophethood. They were followed by the greatest scholars or the founders of Islamic Schools of Law, Imam Abu Hanifa (as), Imam Malik (as), Imam Shafii (as), Imam Ahmad Ibn Hanbal (as), who had the capacity to deduce new laws from the Qur’an and the Sunna, the greatest saints, and the saintly scholars.

The Prophet, “O Allah! Guide Quraysh, for the science of the scholar that comes from them will encompass the earth” (Ibn Hajar). The scholars agreed this was referring to Imam Shafii who’s work on Jurisprudence (Law and its principles) is the foundation of every legal system on earth today.

Law is the foundation that guides every country on earth, such is the nature and Impact of the Qutb upon the people of earth and heaven.

Together with the rank of Helper (Ghawth), the rank of Qutb (Pole) is also the greatest of spiritual ranks. While a Helper (Ghawth) is primarily distinguished by coming to the aid of others who are immured in difficulties, a Qutb (Pole) may also be favored with the rank of Helper and become a source of spiritual radiance and a reflector of Allah’s gifts this is the essence of what it means to be Rahmatan Lil Alameen (A mercy to all creation) which the prophet Muhammad (saws) was the first to achieve and who’s sunnah the Qutb follows.

Being heir to the Muhammadi Truth (Haqiqah Muhamadiyah), a Qutb represents a reflection of the Master of creation, upon him be peace and blessings, under his guardianship and is a successor to Him (saws) in his duties as a spiritual master.

A Qutb is like the North Star that used to guide all sailors on earth, a singular, chosen point upon whom the spiritual aspect/component of the views of all the inhabitants of the earth and heavens are focused.

Their hearts are mirrors to the Archangel Israfil, the Angel responsible for the hour, and whose power of speech mirrors Gabriel, the Angel of revelation, and whose power of attraction mirrors Michael, the Imam of all the Angels responsible for earth and whose power of repelling mirrors Azra’il the Angel of death. Because of this, they are a focus of creation, mirrors to all aspects of the universe the Angels are responsible for and Khalifah’s of Allah in their age, the prophets were no different than this in their times.

The saintly scholars responsible for defining to us the role of each wali mention two types of Qutb, one being “the Qutb of guidance” and the other being “the Qutb of existence.” The ” Qutb of guidance” represents the spirit of Prophethood as the owner of the greater rank of Qutb, while the ” Qutb of existence” stands for the inner dimension of the Seal of Prophethood being the Seal of Sainthood.

The scholars who have expert knowledge of the matter hold the opinion that although in the same period there may be more than one Pole of guidance, there can only be one Pole of existence. The axis of whichever great angel honored or Prophet or saint is the Pole of prophethood, the Pole of existence always turns toward the light of the existence of the Pole of Prophethood, upon him be peace and blessings, and toward his spiritual assistance.

The majority of the experts in this matter agree that in every age the Pole of existence is mentioned with the title of ‘Abdullah (the Servant of Allah) and ‘Abduljami (the Servant of the One Who Has All Excellences in the Infinite Degree).

The simplest definition of a Ghawth is someone who helps the Ummah on a global level while the Qutb ensures the Ummah is able to focus on Allah. The difference between the two is like the difference between the Kursi which helps people’s lives and the Arsh which lets them know (focus on) Allah.

It is reported that the Messenger of Allah, may Allah bless him and grant him peace, once said after the salat:

‘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 be like, due to their seat and proximity in relation to Allah.’ One of the Bedouin 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 Prophet’s and the martyrs yearn to be like them due to their seat and proximity in relation to Allah?! Describe them for us!’

‘The Prophet’s face showed delight at the Bedouin’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 [Awliya’] upon whom fear comes not, nor do they grieve.’

(Haythami in Majma’al-Zawa’id said: ‘Ahmad relates it, and Tabrani relates something similar, and the men in its chain of transmission has been declared trustworthy.” Also related through several chains by Abu Dawud, Ahmad, Baghawi in Sharh al-Sunna, al-Hakim in the Mustadrak, Ibn ‘Asakir, Ibn Abi al-Dunya in Kitab al-Ikhwan, Ibn Jarir al-Tabari, Ibn Abi Hatim, Ibn Mardawayh, and others).

The Prophet Muhammad (saws) said: Some people will come on the Day of Judgement and their Imaan will be outstanding, it’s light will shine from their chests and from their right hands. So, it will be said to them, Glad tidings for you today, Assalamu ‘alaikum and Goodness for you, Enter into it (Jannah) forever!’ So the Angels and the Prophets will be jealous of the Love of Allah for them.

So, the Sahabah asked, “Who are they, Ya Rasoolullah?” He [sws] replied,

They are not from us and they are not from you (from our time). You are my companions but they are my beloved.

They will come after you and will find the Book (the Qur’an) made redundant by the people, and a Sunnah which has been killed by them. So, they will grab hold of the Book and the Sunnah and revive them.

So, they read them and teach them (the Qur’an and the Sunnah) to the people and they will experience in that path a punishment more severe and more ugly than what you (O Sahabah) have experienced.

Indeed, the Iman of one of them is equivalent to the Iman of forty of you. The Shaheed of one of them is equivalent to forty of your Shuhadaa. Because you found a helper towards the truth (in me) and they will find no helper towards the truth (in their time).

So, they will be surrounded by tyrant rulers in every place (in history), and (the last of the Awliyah to live in this state) they will be in the surroundings of Bait-ul-Maqdis (Al-Quds, Masjid al-Aqsa).

The Nussrah (Help and Victory) of Allah will come to them (ending the cause of their suffering in the world, this is either through Imam Mahdi (ra) or His army), and they will have the honour of it on their hands.” Then he [sallahu ‘alayhi wasalam] said, “O Allah, give them the Nussrah and make them my close friends in Jannah.” (Musnad al-Imaam Ahmad, chain no. 77, Hadeeth no. 17561.)

“The greatest reward by far is that Allah begins to love them: Verily Allah loves Al-Tawwaboon and Al Muttahharoon (The repentant and the pure)” (2:222)

“Verily Allah loves Al Muttaqoon (the God-conscious)” (9:4)

“Verily Allah loves Al-Muhsinoon (The people of excellence)” (3:134).

The Manner Of Reciting Salutation On Rijal al-Ghayb

This is the manner of Shaikh ‘Abd al- Qadir’s salam (may Allah sanctify his innermost being) on the men of the Unseen (rijal al-Ghaib), He was Ghawth al Azam in His time.

In the Name of Allah, the All-Merciful, the All-Compassionate.
Bismi’llahi ‘r-Rahmani ‘r-Rahim.

Peace be upon you, O men of the Unseen!
as-salamu ‘alai-kum ya rijala ‘l-Ghaib.

Peace be upon you, O sanctified spirits!
as-salamu ‘alai-kum ya ayyuha ‘l-arwahu ‘l-mutaqaddasa.

O presidents, O noblemen, O overseers, O spiritual deputies!
ya nuqaba ya nujaba ya ruqaba ya budala

O mainstays of the earth, four mainstays! O two leaders!
ya awtada ‘l-ardi awtadun arba’a: ya imaman:

O Cardinal Pole! O matchless individual! O trustees!
ya Qutbu ya fardu ya umana’:

Provide me with assistance, look on me with favor,
aghithu-ni bi-ghawthatin wa ‘nDuru-ni bi-naDratin

treat me with compassion, fulfill my wish and my objective,
wa ‘rhamu-ni wa hassilu muradi wa maqsudi

and attend to the satisfaction of my needs,
wa qumu ‘ala qada’i hawa’iji

in the presence of our Prophet Muhammad
‘inda Nabiyyi-na Muhammadin

(Allah bless him and give him peace).
(salla ‘llahu ‘alai-hi wa sallam).

May Allah (Exalted is He) grant you peace in this world and the Hereafter.
sallama-kumu ‘llahu (ta’ala) fi’d-dunya wa ‘l-akhira.

O Allah, bestow blessings on al-Khidr!
Allahumma salli ‘ala ‘l-Khidr.

Shaykh Rami Al Rifai.

Duality, The Mirror Of The Self In Islam

“O Prophet – behold, We have sent thee as a witness [to the truth], and as a herald of glad tidings and a warner, and as one who summons [all men] to Allah by His leave, and as a light-giving Lamp.” (33:45-46)

The ultimate aim of being a Wali means your heart has reached the Arsh by annihilating your self/ego and now Allah is shining the light of His Arsh, which He established Himself upon (Istawa), through your soul and heart into this world, like the prophet (saws) you are “a light-giving Lamp”.

Allah is not created hence He uses the Arsh, something He created, to control the universe from and interact with us, which He states in the Quran is the purpose of the Arsh, this is the meaning of istiwa, established, His authority over everything is established from here in the universe.

“Allah created the Arsh (to Istawa upon), the Kursi (“His Kursi Is His Knowledge” in the universe), Time (“I am Time”) and subatomic particles (“Allah is the light/particles of the Heavens and the Earth”) all to represent Him, as Allah elevates your heart the veils between you and them are steadily removed and your heart can encompass them better giving you depth of insight, “And We are closer to Him than his jugular vein” (50:16) you are also closer to what represents Allah’s qualities in the universe.”

Hence the role of the Wali is to literally spread the light of Allah on earth through his physiology so others can see by it things they could not see except in their presence.

“They want to extinguish the light of Allah with their speech, but Allah will perfect His light (His saints), although the disbelievers dislike it.” (61:8)

In looking at the hierarchy of saints we will see where duality, the souls of creatures mirroring each other, exists in Islam, between a person and Jinn, a person and Saint, a person and Angel, a Saint and another Saint, a Saint and Angel, a Saint and Prophet and finally a Saint and Allah.

To most people this subject may seem to mystical, far out or magic but it is entirely grounded in science and only exists because of physics and what our body can do, it is the very thing that allows man to grow up from childhood to adulthood without it, it would be impossible to grow.

“He (the prophet) frowned and turned away. Because the blind man came unto him (to learn). But what could tell thee but that perchance he might grow (spiritually)” (80:1-3)

It is the Job of the soul to acquire qualities from others and it does so by taking impressions from things it interacts with spiritually, the world is filled with possibilities/things that influence people, but the most influential impressions on people come from other living creatures, such as animals, Jinn, Angels and people.

The most powerful impressions from these are the ones with the strongest light, which shines like a lamp for people’s souls to take from, “and as a light-giving Lamp.” (33:46), in the Quran Allah calls every type of sub atomic particle a light and so the soul itself is also a light because it is made from them.

“By the sun and its brightness (meaning look at the subatomic nature of the sun) … By the Soul, and How He proportioned it and gave it order and inspired it [to know] its own rebellion and piety!” (through subatomic space, using the things that influence it over time mentioned in the surah, the sun, moon, the atmosphere, earth, the cycles of the seasons and day and night). (92:1,7-8)

The soul also does one more thing, considering Angels are Allah’s storehouses of knowledge and they are made of light imparting their knowledge to man’s soul and heart via this medium; Imam Malik (ra) said: “Knowledge does not consist in narrating much. Knowledge is but a light (it begins with a light) which Allah places in the heart”, what we speak is a result of that light influencing us and imparting its knowledge.

“Then We sent unto her Our Spirit (Gabriel) and it assumed for her the likeness of a perfect man.” (19:16-17)

Allah called Gabriel (as) His spirit, the only other time Allah uses this terminology is with the Human soul because Gabriel is close to man’s soul in nature by comparison to other Angels who are made responsible for only some of Allah names at a time, unlike man, the human soul like Gabriel (as) is the most complete image of Allah, hence His ability to impart revelation from Allah to man and understand it as completely as man does having maarifah of Allah’s complete qualities.

“AND [remember] her who guarded her chastity, whereupon We breathed into her of Our spirit and caused her, together with her son, to become a symbol [of Our grace] unto all people.” (21:91)

“Then He fashioned him (every child) and breathed into him of His Spirit (Allah’s); and appointed for you hearing and sight and hearts. Small thanks give ye! (the soul is responsible for how our body senses the latif (subtle subatomic things) through our hearing, sight and hearts)” (32:9)

Imam Tustari explained that the Qur’an “contained several levels of meaning”, the outer meaning or zahir and the inner meaning or batin, the prophet (saws) explained the Quran has seven levels of depth, in modern terms they are Shariah (the Zahir), the study of governing life, and Science (the Batin), the study of how the universe works which includes spirituality, an old name for the study of human psychology, physiology and how the universe (nature) impacts our development, the Quran talks about matters covering all things from the macro to the subatomic (al Latif).

“We have explained in detail in this Qur’an, for the benefit of mankind, every kind of similitude…” (18:54)

Understand that if you have not realised yet that this is what the word Batin means then you have deluded your nafs and taken it in a direction away from Allah, this what the dua “Show us the straight path” (1:6) in al fatiha aims to help with and you should seek it.

The human soul like everything Allah created is made from subatomic particles and the spiritual world the soul takes from, today we call the subatomic world (al Batin), man has for 100 years now studied the science that runs the subatomic world and we call it quantum mechanics, the word quantum comes from the Latin quantus which means “how big, how much, or how many ?”.

Subatomic particles like the photon (light) are able to do some amazing things which we have observed and detailed, they can do things like imitate other particles which we call quantum entanglement in which particles begin to mimic each other over great distances, and quantum teleportation, where quantum information (e.g. the exact state of an atom or photon) can be transmitted from one location to another, this is all occurring in the realm of the soul and these are some of the things the soul can also do because it is like a light made of particles that behave according to the laws of the universe, in fact Allah says this in the Quran;

“And they ask you about the soul. Say: The soul is one of the commands of my Lord”. (17:85)

Literally the soul is one of the laws/forces of the universe, we have four fundamental forces/laws at the moment governing the entire universe and they are all made of particles that bring about their effect in everything they interact with, for example electricity and magnetism, the electro-magnetic field, exists because of photons (light) and so the soul brings life because of the particle it is made of, (this is important in physics and to QFT), the human soul is made of the smallest subatomic particle, that is how it is one of the fundamental forces of the universe, the force of life.

You may ask where is this in practice/life, or where is this in the sunnah; “Sometimes the Messenger of Allah would turn in the direction of Yemen and say in reference to Sayidina Uwais al Qarni (ra) who He (saws) declared is the best of the Tabiin”: “I perceive the fragrance of love from Yemen,” even though Yemen was a great distance away and Love isn’t described as fragrant, He was referring to something present spiritually that he could perceive. Sayidinah Uwais while in Yemen would often hear the Adhan recited in Madina, or sometimes the prophets (saws) speech, or know of events that had unfolded in the prophets (saws) life more closely than the companions who all could not be with Him (saws) at the same time, Allah taught him the prophets (saws) sunnah in abstention, these are accepted miracles surrounding him (ra), but they revolved around receiving knowledge of Islam from a great distance”, they revolved around sayyidinah Uwais (ra) receiving from the light and soul of the prophet Muhammad (saws) from a great distance.

Once the Companions asked the Beloved Prophet: “Has Sayidina Uwais Qarni ever seen you? The Beloved Prophet (peace and blessings upon him) replied: “Not with his physical eyes, but he has seen me with his spiritual eyes.”

This is the precedent Allah set for knowledge being shared spiritually and today scholars call this the Uwais transmission of spiritual knowledge after Uwais al Qarni (ra), at its heart this knowledge is passed on because of the duality/entanglement/mirror that exists between two souls and all subatomic particles.

Allah said He inspired the self, “And its (the souls) enlightenment as to its wrong and its right; Truly he succeeds that purifies it, And he fails that corrupts it!” (91:8-10)

“Alhama in Arabic means revealed or inspired. He inspired the self (gave it something from a distance), the nafs, Fa alhamaha fujuraha wa taqwaaha, fujuraha is its corruption. How can Allah inspire corruption? But Allah said in Holy Qur’an, Fa alhamaha fujuraha”? (He inspired us to understand what corruption is);

The Prophet Muhammad (saws) said: “There is no heart except it lies between the two fingers of the Merciful. If He wishes, He will set it aright; and if He wishes, He will lead it astray.”

What is the thing interacting between us and Allah to bring this about? The heart produces its own electromagnetic field (light) which we sense and feel with and the heart is the doorway to the soul the deepest subatomic part of us; this is the role of subatomic space which Allah calls all of it His light in the Quran (24:35), today biophysics is studying this relationship while our scholars began studying it over a thousand years ago.

Imam Rumi (as) said:

The heart is the substance (Jawhar/particles), and the world the accident (Aradh/force…this is a statement of Islamic physics about subatomic space and its relationship to the heart):

how should the heart’s shadow be the object of the heart’s desire?

Is that pure heart the heart that is enamored of riches or power,

or is submissive to this black earth and water of the body,

or to vain fancies it worships in the darkness for the sake of fame?

The heart is nothing but the Sea of Light:

is the heart the place of vision of God–and then blind?

“And He (Allah) has united (the believers) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly He is All-Mighty, All-Wise.” (8:63)

“Allah is the Light (subatomic particles) of the heavens and the earth. The parable of His Light is as (if there were) a niche (in space) and within it a lamp (a power source), the lamp (particles) is in glass (Atoms), the glass (Atom) as it were a brilliant star, lit from a blessed tree (subatomic hierarchy of particles), an olive (a fruit it bears), neither of the east nor of the west (not from any direction but from within space), whose oil (product/energy) would almost glow forth (of itself), though no fire touched it. Light upon Light! (subatomic particles created from smaller subatomic particles, this is the hierarchy, the tree), Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything.” (24:35)

Imam Ibn Arabi like Imam Rumi understood, he wrote in his work (today) title the universal tree and the four birds, a poetic work teaching us about the universe like Imam Rumi’s Mathnawi;

Discourse Of The Universal Tree;

I am the Universal Tree of synthesis and likeness. I have deep roots and my branches are lofty. The hand of the One planted me in the  garden of eternity (The Tree was planted by Allah’s one hand while Adam was created with Allah’s two hands. A lesson Allah taught to Iblis which means you are entirely spiritual, made of particles while man is both, spiritual and physical, made with Allah two hands), protected from the vicissitudes of time. I have spirit and body.

My fruit is gathered with no hand touching it. These fruits contain more sciences and knowledge than sound intellects and subtle hearts can bear. My leaves are “raised couches” (56:34), my fruits are not “out of reach nor yet forbidden” (56:33). My centre is the desired goal. My branches perpetually draw nigh and come down (53:8). Some come down to provide benefit and aid, while some draw nigh gradually to bestow favour. My constitution is like the celestial sphere in roundness and my branches are homes to the winged spirits. My flowers are like the stars whose course engenders the minerals, flowing in their bodies.

I am the Tree of light, speech, and the eye-balm of Moses, upon whom be peace (Q.20:10; 27:7-8; 28:29-30. Moses was in search of fire for his family when he chanced upon the Burning Bush, the “fire” was subatomic in origin).

Of directions mine is the most excellent righthanded one, of places mine is the holy valley (Q. 20: 12; 79: 16. It was from the right side of the valley that the tree called to Moses (Q.28: 30)). Of times mine is the instant (Planck time scale). Of dwelling places, mine is the equator (khatt al-istiwa’. The word “istiiwa” refers to the All-Merciful’s establishment on the Throne (Q. 20:5), Allah’s connection with subatomic space, with us) and the temperate climes (i’tidal al-arkcin. It means “moderation of elements”. The sense here is that the Tree is positioned in the centre of creation, the pivot-point of existence, the hierarchy of subatomic particles 24:35 describes). I have perpetuity, everlastingness, and felicity without misery. The fruits of my two gardens are near to hand (janajannatayya, Q.55:54…the fruit of both gardens near to hand) and my bough sways loftily as if intoxicated. It bestows grace and tenderness on all living creatures. My branches always offer frankincense to the spirits of the Guarded Tablet, and my foliage is a protection for them against the diurnal rays.

My shade extends over those whom Allah envelops in his solicitude and my wings are spread over the people of sainthood. The spirit-winds blow on me from many different directions (bi-ikhtildfi tasdrifihd, literally, with the opposition of their vicissitudes. The sense here is of the opposing attributes of the Divine Names, because the world of spirit is the world all qualities are acquired from including Allah’s) and disarrange the order of my branches. From this entanglement one hears such melodious sounds. They enrapture the supreme intellects in the utmost heights and set them running on the course inscribed upon their scroll.

I am the music of wisdom that removes care through the beauty of its rhythmic song. I am the luminous light. Mine is the green carpet and the most resplendent round face. Assisted by the powers and ennobled by the one who is seated on the Throne, I have become like prime matter, receiving all forms (the One who is Perfect, insan al Kamil, epitomizes) in the afterworld and the present one. I am not too narrow to bear anything! I am never apart from a faithful light that shines upon me; it consoles the one who leans upon me.

I am the “spreading shade ” (56:30), the clustered plantains (56:29), the intended meaning (al-maana al-maqsud), the word of existence (Kun, the first subatomic particle that everything else is created from), the most noble of originated beings, the most transcendent of limited beings. My power is unsurpassable, my place most holy, my lamp most elevated (24: 35-6). I am the source from which issue the lights, the synthesis of the divine words (The Prophet Muhammad is called by this epithet), the mine of secrets and wisdoms.

Mine are the vast earth and the heavens.

In my centre are equivalence and straightness (al-sawa’ wa-l-istiuid’, These two terms suggest ontological levels as well as the ideas of straightness, likeness, and moderation. The first is often equated with the Footstool (kursi), the second with the Throne (Arsh) upon which the All-Merciful is established).

Mine are the firmly-rooted (muaththal, permanently rooted) majesty, the splendour, The secret of the worlds, and the exaltation (ascension, as one ascends to the Arsh, a subatomic/spiritual journey). When thoughts betake themselves to my essence The distance and the blinding Cloud bewilder them (the vastness of subatomic space is the same vastness of the universe).

No one in the universe knows my existence Save one undelimited by praise. He disposes over and governs us. The choice is his (al-mukhtar) – he does what he wills (3:40; 14:27; 22: 18, Allah uses particles as He wills). (End of passage)

This entire description is in reality a passage about how subatomic space is responsible for all things in our life spiritual and physical.

The Hierarchy Of The Saints and Duality, The Mirror Of The Self

Bismillahi rahmani raheem, assalamu alaikum

The heart is a window to the soul and the soul is the mirror that reflects to the heart everything that reaches it spiritually, the light of Allah, His Angels, Prophets, Jannah, Jahanam the Kursi, Arsh, Jinn and the light of other people. The soul by metaphor is a mirror for everything spiritual while the heart by metaphor is a mirror for everything “which exerts influence upon it”.

Imam al-Ghazzali (rahmutallah alayh) in “The Marvels of the Heart” writes:

“The heart is as a  mirror that is surrounded by these factors which exert their influence upon it. These influences reach the heart in uninterrupted succession. The praiseworthy influences that we have mentioned add to the clearness, shining, illumination, and brightness of the mirror so that the clear statement of the Real (jalliyat al-Haqq) shines therein, and there is revealed in it the real nature of the thing sought in religion. To such a heart as this is the reference of the Prophet (sallahu alayhi wa sallam) in his saying “Whenever God wills good for a man He causes his heart to exhort him”; and in his saying (sallahu alayhi wa sallam) “The man whose heart is his exhorter has a protector from God over him.” This is the heart in which there abides the remembrance (dhikr) [of God]. God, the Exalted said, “Verily in remembrance of God do hearts find rest!” (13:28). 

In reaching Allah a Muslims needs help to see, regarding this the Messenger of Allah said;

“A Muslim is a mirror to another Muslim” (Abu Dawwud)

An example of this at work is marriage, a husband and wife may feed of each other’s strengths, become each other’s mirror, they can also become susceptible to each other’s weaknesses. The wife may also come to consider her husband is her rock without which she can’t be, and it is because of this reality Allah commanded in the Quran;

“Women impure are for men impure, and men impure for women impure, and women of purity are for men of purity, and men of purity are for women of purity: these (this type of mirror is) not affected by what people say: for them there is forgiveness, and a provision honorable.” (24:26)

But the entire matter is beautifully stated by Allah in the following words; “They are your garments and ye are their garments.” (2:187) so be careful what your heart chooses to wear.

On a larger scale Allah’s intent in this is that so we learn from each other; “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.” (49:13)

One of the most known statements among the people of is Ihsan is “polishing the mirror of the heart”, we continually polish the mirror of the heart in order that the heart might reflect the guidance, inspiration, and intelligence of Allah from the ghayb (unseen) it is connected to.

Through this we come to glimpse the faults that have come to settle upon our nature from living life carelessly. Man needs repetition in his life to stabilise his nature and gain strength and certainty in himself, this along with wisdom comes from carrying responsibility, those who avoid it stay immature this is the most common journey the soul takes in life.

Allah created your nature so it can reflect His qualities like a mirror taking from an image reflected in it, as long as the mirror/self looks at Allah it will still reflect those qualities, that image in front of the mirror, but as soon as the heart turns away from Allah it stops reflecting His qualities and begins reflecting the qualities of the low things now placed in the heart.

This is why the prophet (saws) said: “None of you will have faith till he loves me more than his father, his children and all mankind.” (Bukhari) The Prophet (saws) said ‘No, by the One in whose hands is my soul, not until I become more beloved to you than your own self.’ (Bukhari)

The prophet (saws) is the perfect mirror of Allah and you can’t truly see Allah, see what Allah has placed on the mirror of His (saws) heart, until you see the prophet (saws) clearly through love without yourself (your preconceptions) getting in the way.

You have not achieved anything in life to help you see Allah from your own work, Allah sent prophets to help you see the things you will not achieve, the only door that history has opened to you and the rest of mankind are the prophets (saws) of Allah.

This is a standard/state you need to maintain in your life and so the prophet (saws) also said “None of you [truly] believes until he loves for his brother that which he loves for himself” (Bukhari, Muslim) because “A Muslim is a mirror to another Muslim”, among them you will find mirrors reflecting the qualities of Allah which you take from.

Allah created all things with Ihsan/perfection, looking within yourself helps you see beyond the immature ego, or nafs, you developed in your youth;

Imam Rumi said;

I drained this cup (of my former self):

there is nothing, now,

but ecstatic annihilation (acceptance and calmness).

This is what Allah says in the Quran, “Return to your Lord accepting, (and) accepted” (69:28), you empty yourself of your ego so you advance spiritually gaining from Allah, when we see spiritually we are shown things in our inner sight, our mind, if you have preconceptions, make assumptions about things you delude that sight with imagination, you don’t have time to reflect when this is occurring because your mind is both seeing and understanding at the same time.

So any later reflection is now upon your own delusions and not the truth, we get rid of our ego, annihilate the self so we are able to understand spiritually what Allah or the Mala’ikah place their, this is why Allah said “accepting” first in the verse followed by “accepted”.

Some people achieve this in life, the prophet called them “forerunners” we call them Awliyah, the first with Allah, hence Imam Ali (ra) advised, “Die before you die”, die to yourself before your real death comes and you are forced to see all your self-delusion at the same time’

“(He will be told), “You were completely heedless of this day. We have removed the veil from your eyes and your (spiritual) vision will now be sharp and strong (Hadid, like Iron)” (50:22).

The Prophet (s) said about the mirror of the heart, “Everything has its polish and the polish of hearts is dhikrullah”, or doing things that remind you of Allah.

Allah said in Surat al-Baqara, 152: “Remember Me and I will remember you”, what most don’t understand is the second half of that statement, what does it mean that Allah remembers us.

In Occult practice there is something called duality where they contract a shaytan to mirror or shadow an aspect of you in order to control it, they call it duality because outwardly that is how it appears to them but like most things they know about the spiritual part of the universe they are mistaken.

In short, a copy or mimic of something is not that thing and anything you learn or gain through this sihr will fall short the deeper you look into the details, because to have absolute control over something the details that make it up is the only place to go, into the realm of the Angels who see the subatomic to the Jinn’s macroscopic view of the universe and hence they are incapable of truly achieving control.

What we are interested is this ability of the Jinn and Angels to take the form of what they like and man’s ability to “copy” qualities from others, like his role models. This is the same thing as what the jinn and Angels are doing, our intellect, imagination, spiritual sight are all functions of the brain and heart and what we see in our mind is made of particles, so just like we can imagine anything and change the shape of that image in our head to what ever we like that is in fact the same ability as the Jinn and Angels, except they are creatures made of particles without a physical body that can’t change.

Umamah al-Bahili (may Allah be pleased with him) said the Prophet (peace and blessings of Allah be upon him) said of the Dajjal: “Part of his fitnah will be that he will say to a Bedouin, do you think that if I resurrect your father and mother for you that you will testify that I am your lord?’ He will say, ‘Yes.’ So, two devils will appear to him in the image of his father and mother, saying, ‘O my son, follow him for he is your lord.’” (Ibn Majah)

“And make mention of Mary in the Scripture, when she had withdrawn from her people to a chamber looking East, And had chosen seclusion from them. Then We sent unto her Our Spirit (Gabriel) and it assumed for her the likeness of a perfect man.” (19:16-17)

Understand that if you can understand this subject it will elevate you above the elitism of this world, to them this subject is at the height of spiritual knowledge because it is the thing that makes all of their sihr work, it is the keystone holding everything up for the occult societies and empires ruling the world today, and the foundation behind all misery and confusion on earth at the hands of Jinn.

If you could stop this one thing from happening all sihr would end except for the lessor things that are incapable of destroying a person from the inside out.

Duality is only as perfect as the mirror, as perfect as the mimic is, as perfect as the heart is, because understanding is required and a perfect heart is the only thing capable of properly understanding the nature of something other than it, “and (Gabriel) assumed for her the likeness of a perfect man.” (19:17), which is why Jinn can only mimic what they see without actual understanding.

Duality is not a truth of the universe, it is not a law written into it which many people thought through history, but rather something livings things choose to do, you choose to copy someone’s hair style or dress or behaviour. Duality only exists with living things because it is a choice, it comes down to free will, Humans have the most free will and choice of all of Allah’s intellectual creatures, then Jinn and last are the Angels, we say Angels don’t have freewill but that isn’t exactly accurate, they have free will within the choices others make because Allah created them to support the universe and every living thing in it, in reality they have no lives of their own and that is how they have the least free will among Allah’s intellectual creatures.

Finally, we have animals, plants, insects and microbes which have the least choice of living things but Allah pays attention to their actions/choices as a species and does things for them, this is called evolution and it is mentioned in ahadith, Allah evolving one creature into another, only creatures without a “real” intellect are subject to it, hence Man, Jinn and Angels never needed to evolve intelligence is the height of creation and we have it.

Duality is something Jinn and Angels are good at because it supports the self of the Human being while developing. “Then We sent unto her Our Spirit (Gabriel) and it assumed for her the likeness of a perfect man (so he could support her).” (19:16-17)

While Jinn need to be dualities/mimics of Human beings because they often loose themselves in fitnah and find themselves again in man, the sahir abuses this ability of the Jinn to gain control of someone by asking the Jinn to be their subtle shadow.

Angels have no self so they can follow your choices to such perfection you think they chose to be your duality but in reality, that is their Ihsan in looking after you. The difference between Angels and Jinn is intention, the Jinn need while the Angels don’t.

If you can imagine the capacity of Angels then Imagine the Capacity of Allah who is more subtle and capable than them, He asks you to look inside yourself to find Him, think about what that means.

You can only find Allah in yourself when you annihilate it, destroy your nafs entirely, but isn’t that the opposite of Duality, one self mirroring another, isn’t that the opposite of looking for Allah.

The Answer is no, because Allah chooses to be your duality and mimics you particle by particle, the perfect mirror, until you see Him, He is the perfect guide. In reality by annihilating the self you are annihilating your immaturity so you can reach maturity, you are not wiping your personality you are growing so it can see more than itself by ridding it of its self-absorption, until you know how to see Allah.

Imam Rumi said:

“I searched for God among the Christians and on the Cross and therein I found Him not.

I went into the ancient temples of idolatry; no trace of Him was there.

I entered the mountain cave of Hira and then went as far as Qandhar but God I found not.

With set purpose I fared to the summit of Mount Caucasus and found there only ‘anqa’s habitation.

Then I directed my search to the Kaaba, the resort of old and young; God was not there even.

Turning to philosophy I inquired about him from ibn Sina but found Him not within his range.

I fared then to the scene of the Prophet’s experience of a great divine manifestation only a “two bow-lengths’ distance from him” (Jerusalem) but God was not there even in that exalted court.

Finally, I looked into my own heart and there I saw Him; He was nowhere else.”

The Prophet (saws) said, “Allah the Most High said, ‘I am as My servant thinks I am. I am with him when he mentions Me. If he mentions Me to himself, I mention him to Myself; and if he mentions Me in an assembly, I mention him in an assembly greater than it. If he draws near to Me a hand’s length, I draw near to him an arm’s length. And if he comes to Me walking, I go to him at speed.’”

This is a path you take, in reality you are clearing you self of preconceptions so you don’t assume or jump to conclusions when things occur, because when you are looking spiritually at matters doing these things means you are directing your spiritual sight to delusions and mistakes.

Allah explains the path away from him as such;

“Satan has overcome them and made them forget the remembrance of Allah. Those are the party of Satan.” (58:19)

“And be not like those who forgot Allah, so He made them forget themselves.” (59:19)

You would think remembering your self is then the path to Allah while forgetting yourself is the opposite, but the people who forget Allah forget themselves. Allah is saying to His people when you remember Him you are only remembering/strengthening yourself because He is reciprocating your intent and giving your self qualities it never had before, “If he draws near to Me a hand’s length, I draw near to him an arm’s length. And if he comes to Me walking, I go to him at speed’”, Allah isn’t saying He is moving, He is talking about what the self is doing it is acquiring qualities from Allah as it sees those qualities in Him, so in reality you are mirroring Him, becoming His duality

So, when you look at your self because you acquired His qualities are able to recognise Him, you see Him in yourself, this is the reason behind some famous sayings the Awliyah said in ecstasy which got them into trouble, like saying “I am He”, they looked in themselves and only saw Him.

The hadith Qudsi in reality is about how easy Allah has made it to acquire His qualities so we see Him by knowing our self after that point.

The Prophet (saws) said, “The difference between the one who makes dhikr and the one who doesn’t make dhikr is like the difference between the living and the dead.” (Bukhari)

Don’t be like the occultists who forgot Allah so Allah took away their qualities, that is the biggest thing they suffer from today and they go to great lengths to get any part of it back.

Looking back at the problem of duality the world is facing because of the occult, you may have heard the saying the spiritual world is a mirror to this one, or your dreams are a mirror of your reality (life), in understanding this is the solution to this occult problem.

Ghayb the world from which Jinn use duality against us, its impact in our life needs to be mitigated and there is a simple way to do this, it is the reason why voodoo dolls and representation magic work, the doll is by no means a perfect copy of you but somehow someone sticking needles into something has power spiritually because it is connected to you through intension or something you own.

That is because a spiritual connection is created between you and the doll when the person creating it creates it with the intent of it being you. When they took the prophets (saws) hair and did sihr to it the spiritual connection was already there because it was His (saws) hair, the doll just allows the sahir to make a connection to you from nothing if they don’t have anything you own (because intent entangles particles and causes them to make connections with you, in physics a famous experiment called the double slit experiment proved this).

Do you think a village sahir had the power to affect the most perfect being Allah created, yet sihr worked against the prophet (saws) because the universe reacts to everything you do, likewise you can affect what reaches your life even from the largest Empires.

The answer to this sihr used on a global scale is for you to make something that represents the thing causing your problems, this way its force/power against you will be divided.

This works because where before there was say only one America (Superpower) in your life causing you all your problems, now there is another which you built with your own hands sharing realities in your life and so the universe will react to this, the Jinn around you who rely on this haq/”truths” of the universe will consequently be less effective in everything they do and that is the aim, if they can’t affect you neither will America’s spiritual reality.

You can do this in any number of ways but the easiest is by creating model towns, cities, countries, places, buildings, businesses, streets, communities, they don’t even need to look identical, just like the voodoo doll is not realistic, they just need to represent the thing, then you name what you created after these real places, any number of simulation computer games will let you do this.

You may have heard the saying there is power in names, and knowing the name of something like a Jinn is power over it, by creating this model and naming it you are dividing the power behind that name in your life between the real thing and the model, it’s like reverse engineering a voodoo doll.

This doesn’t just work for places if you can make something that represents the issue and problem, anything effectively, it will work.

If are still thinking “how”, it is no more unbelievable than an idiotic doll controlling how your body works against you, the reality is the universe makes spiritual connections between anything on any scale you can imagine and occultists knows this well and abuse it.

Imam Ali said “The vision of the eye is limited but the vision of the heart transcends all barriers of time and space.” What makes this possible makes the other and it is all because subatomic particles make it possible.

“Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of Taghut (the oppressors). So, fight against the allies of Satan. Indeed, the (spiritual) plot of Satan has ever been weak (fragile because it is subtle).” (4:76) the spiritual world is called the subtle world (Latif) in the Quran because it is very sensitive and reacts to the subtlest things that occur, from the subatomic to the atomic, to us, if you do nothing then power against you will snowball, but as soon as you act your will work no matter how small it may seem to you will counteract it.

It is the nature of the universe to react to every particle in it, “And whoso doeth good a particles (Zaratin) weight will see it then, and whoever has done a particle’s-weight of evil will see that.” (98-7-8)

Angels Jinns and Humans; Their Perspective On Life

“The evil of mens actions hit or miss you in the spiritual world long before anything occurs in life”

“For (every person) are angels ranged before him and behind him, who guard him by Allah’s command. Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts; and if Allah willeth misfortune for a folk there is none that can repel it (not even the Angels with the power to normally do so) , nor have they a defender beside Him (Allah).”(13:11)

“Every action (we take) has an equal and opposite reaction” by the universe, this reverberates to the deepest most sensitive and subtle parts, its subatomic depths.

“They know but the outer surface of this world’s life, whereas of the ultimate [repercussion of] things (their actions) they are utterly unaware.” [Qur’an 30:7]

The prophet (saws) explained this fact in ahadith by quoting this verse; “O my son!” (said the prophet Luqman), If there be (but) the weight of a particle (Habatin) (of your actions) and it were (hidden) in a rock (in subatomic space), or (anywhere) in the heavens or on earth (so here we have three seperate locations for the rock and it isn’t in space or earth), Allah will bring it forth: for Allah understands the finest (most subtle) mysteries (meaning the subatomic, because that is the most subtle and sensitive part of the universe), (and) is well-acquainted (with them).”(31:16)

“And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] a particle (Habatin), We will bring it forth (from the subatomic depths). And sufficient are We as reckoners (of every particle of your actions).” (21:47)

The following is a generalisation illustrating the perspective on life of Angels Jinns and Humans, in contrast to each other.

The conception of each issue we face in life begins in the subatomic world, at the point that issue begins to come into existence in that world, the Angels see it from its first moments in subatomic space since they are subatomic creatures made entirely of sub atomic particles (Light/Photons), this is their world and natural habitat.

From that point they see how it will evolve and grow and where it will impact life on earth, at this moment in time they can choose to affect it as it grows and evolves and direct it’s path before it affects humans or leave the matter to itself. Either according to something Allah decreed about life on earth or their personal moral choices based on the immense knowledge Allah gave them and their role in life as those who help Allah create what comes into existence from the subatomic world to the physical world (15:21).

We all know about their role in creating children in the mothers womb they shape and mould everything from particles to atoms to human life itself.

When that issue begins to surface in the atmosphere of our world around us, that is when the Jinn first see it, since the Jinn created from atoms (a smokeless fire) see this world from that depth of the universe, the Angels created from subatomic particles of light and one of the smallest particles in existence see matters from a greater depth than the world of Atoms.

When the Jinn see the issue growing and evolving in the atmosphere around the humans they attach themselves to that is when they are able to shape and affect how that issue grows and evolves from that point before it affects the lives of people.

Angels make their choices about matters then the Jinn after them, each according to their own capacity and their is a vast difference between Angels and Jinn.

Finally this issue reaches the perception of man as a feeling or an idea or a situation he falls into and man is given the choice of how to bring it to fruition, act upon it, react to it, or do nothing about it but he tastes it only after the Angels and Jinn have influenced it.

This order is entirely because of our physiology and place in the universe, the Angels influence life from the subatomic, the Jinn from the Atom and man once he is able to perceive it, mans perception once he sees a matter overpowers the will of Angels and Jinn in the matter and it becomes entirely his, Angels and Jinn are forced to follow his lead at that point.

Man has the most freewill of all creatures but he makes his choices last, after everything has manifested itself in his life.

All of this is a matter of physics because the human body has the greatest “gravity” around it so it moves any Atoms and particles in its wake, the advantage of the Angels and Jinn is the sensitivity of their perception from their place in the universe, but in the bigger picture that advantage limits your ultimate perception of life which Allah taught to the Angels and Jinn when He created man.

This all occurs because the thoughts we have in our minds or the feelings we feel are all made of subatomic particles, think of a sunny day and the warmth you feel beocuse of all those light particles hitting you and how issues also shape what you feel and think, our thoughts are the subatomic aspects of our body. The fact is everything is made of them including the images we see in our minds.

The world of Angels is the subatomic, the world of Jinn is the atom and the world of humans is the environment and earth, but mans perception reaches into the depths of subatomic space and that is where is spirituality is created from, Allah teaches this in Surah al Shams (91) where it talks about the subatomic influences on life and what shapes the human soul.

All of this influence on man is why life may seem chaotic at first, other beings have made choices about our life before we have so we can’t understand the reason why things occur, but once you wake up to our spirituality we see the origins of things a lot better and that chaos disappears.

That issue which first begins in the world of Angels comes into our perception and mind last because what we are perceiving in our self is subatomic space itself, that is the spiritual world religion talks about and many of the great scholars affirmed this.

We can see this fact from the topics Allah chose to mention together in these verses;

“His is what is in the heavens and what is in the earth and what is between them [the subatomic] and what is beneath the ground (every kind of location in existence is mentioned, then Allah directs these themes to our own thoughts). And if you utter the saying aloud (or keep silent), then surely He knows what is secret, and what is yet more hidden (Akhfa/Deeper)” [Qur’an 20:6-7]

What is more hidden then the thoughts you keep to your self are the depths of those thoughts in the subatomic world, their sources, their origins.

“and there is not a thing but its (sources) treasures (origins) are with Us (subatomic), but We only send down thereof in due and ascertainable measures”(15:21).

Imam Suyuti said in His Tafsir: “And there is not a thing but that the stores thereof (the source off it’s origin) the keys to its stores (origin of it’s particles) are with Us and We do not send it down (to this world) except in a known measure according to the benefits of all creatures.”

But it is precisely because we are the last to receive all issues and decide upon them that Allah said to the Angels I am placing a khalifa on earth, one who will represent Me, and the Angels replied that ‘man would not be able to know You and become corrupt in this place’, because earth is the lowest of the low, the lowest place of spiritual perception (Intellect) and the Angels worried man did not have the ability to know Allah if he is blind to the spiritual world that proves His existence, how will they know their Lord.

But Allah replied to the Angels by showing them Adam (as) and His ability to receive revelation, the names of all things and act upon it, this is His ability to know the spiritual world through his heart better than them with their eyes who see it perfectly, because the example Allah set ended in the Angels not knowing what Adam (as) was able to know with his heart of that world which they governed. Man with his heart can sense the unseen world better than the Angels because he can encapsulate with his spiritual sight the entire universe to get a sense of the greater picture that represented Allah’s qualities to ultimately see Him, Imam Ali (ra) said “The vision of the eye is limited; the vision of the heart transcends all barriers of time and space”.

This is why Allah expands the heart (gives it depth) of every prophet (saws) after they are given prophethood, “Did We not expand for you, [O Muhammad], your breast?(94:1), “[Moses] said, “My Lord, expand for me my breast”(20:25).

Angels who know the unseen primarily with their eyes would have to travel from one end of the universe to the other to get that same sense, Man was created for this very purpose and earth is his training ground. Allah’s signs (ayat) are seen in the smaller picture of the universe while Allah Himself is seen in the larger picture hence man can know Allah better than Angels.

“And surely, We created you and then gave you shape (that surpassed the Angels); then We told the angels, “Prostrate yourselves to Adam,” and they prostrated”(7:11)

“And He taught Adam the names – all of them. Then He showed them to the angels and said, “Inform Me of the names of these, if you are truthful. They said, “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.”(2:31-32)

Adam named things both Angels and Him had never seen before from the revelation (light filled with knowledge) Allah placed in His heart. Scientifically the heart has a sophisticated nervous system that qualifies it as a miniature brain because of it’s complexity and role in the body and it is the only organ that is independent of the brain, meaning it does what it wants.

It also generates the bodies strongest electromagnetic field which it senses the world around it with. In plain language it generates a strong light it uses to send and receive signals at the subatomic level like a mobile phone and the brain decodes all of this information.

The prophet (saws) said Allah “created from the first (particles to exist) the Light in the believers visions (imagination), and from the second (another particle after it) the light of their hearts which is knowledge of Allah (how they know the world and Allah), and from the third (another particle) the light of their inner harmony (‘Uns) which is Tawhid (how they know that) ‘There is no god but Allah and Muhammad is the Messenger of Allah…”. (Abd al-Razzaq (d. 211) narrates it in his Musannaf according to Qastallani in al-Mawahib al-laduniyya (1:55) and Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira edition in Cairo).

We should explain that seeing with the heart also means learning and gaining knowledge at the same time, because multiple organs are focused simultaneously, our inner sight is connected directly with our mind (intellect) and heart and all related faculties are focused together. So you need knowledge to direct and focus your sight inwardly and you gain immediate knowledge of things in the unseen as you see them which is why the awliyah called this experience “taste”, you feel what you see and that feeling explains the nature of the things you see.

This is also why the prophet (saws) in the hadith above said “the light (vision) of their hearts is knowledge of Allah”, evil hearts mainly sense the evil in the universe while pure hearts sense everything pure, eventually the heart will get a sense of Allah in the universe as it gains more experience in life and when it is given depth like the prophets it can see Him directly, which our prophet (saws) achieved.

Allah then asked the Angels and Jinn to prostrate to Adam because once Adam surpassed Angels and Jinn on earth, the place he was destined for, they would need to follow Him to be able to measure matters with Haq and Justice, otherwise they would become unjust even if it is not their intention, they needed to follow the natural course of things, their consequences accurately, and the end of all matters that begin in the spiritual world are their effects on earth, the physical world.

“They know but the outer surface of this world’s life, whereas of the ultimate [repercussion of] things they are utterly unaware.” [Qur’an 30:7]

Judge matters before they run their course and you won’t see the complete picture, you then risk committing serious mistakes in life, something the Jinn fell into when they ignored the capacity and role of man, hence they became misguided and misguided those who followed their perspective on life.

“And [mention, O Muhammad], the Day when He will gather them together [and say]: “O ye assembly of Jinns! Much did ye take from men.” Their friends amongst men will say: “Our Lord! we made profit from each other: but (alas!) we reached our term – which thou didst appoint for us.” He will say: “The Fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth.” for thy Lord is full of wisdom and knowledge.”(6:108)

Life was about to get complex on earth with mans arrival and only he was equipped to maintain the balance of life on earth and the universe because the spiritual creatures in charge of both would have to follow him. Allah advises us about this in the Quran and we see it from the themes Allah chooses to mention together in these verses;

“(Allah) Most Gracious! (1) It is He Who has taught the Qur’an. (2) created man: (3) and taught him speech (Intelligence) (4) The sun and the moon follow (defined) courses (in space); (5) And the Stars and the trees are in obedience. (6) And the Firmament (universe) He has (formed and) raised high, and set up its balance, (7) In order that ye may not transgress (due) balance (on earth, this is the reason fro the vastness of space). (8) So establish measure with justice and fall not short in the balance. (55:9)”

Prior to Adam’s arrival on earth only animals and Jinn existed here but after Adam the issues Jinn and Angels would face where becoming exponentially more complex, think of the world of animals and the complexities of our lives by comparison.

Angels see issues from the depths of subatomic space, while Jinn see them from the depths of the atmosphere around us, but mankind would be the ones to experience how they shape the world first hand, He would be the one to live them out and know them better from his own experiences than Angels and Jinn who would only observe them from their perspective on life.

Mans judgment on matters from his experiences would be more fair and balanced than either the Angels or Jinns could ever be, but man would first need to be nurtured spiritually from childhood to adulthood to have that capacity, he would need the guidance of both the Angels and Jinn before he can take the lead in life and properly become Allah’s khalifa (representative).

Allah placed this responsibility on both Angels and Jinn for which the Jinn would benefit from what He gave man and mature like Him while the Angels would learn from His life what they had not seen before, their reward is to know Allah better than they did before by completing their picture of life in the universe from mans experience, failings and triumphs. Through Him they would eventually see every kind of experience that Allah wills to exist and gain knowledge of it completing who Allah wants them be in the next life, they would then need that knowledge to help them judge correctly when Allah decides to reveal more of Himself to creation and asks man and Angels to take the lead in knowing Him.

Many have reached such a state of perfection among men and become Allah’s khalifa on earth to all his creatures, the prophets (ra) are not only the leaders of mankind but also the leaders of the Angels and Jinn and after them some of the Awliya also reach this state.

This is why one of Islam’s most known saints Shaykh Abdul Qadir al Jilani (ra), who often saw Angels said ‘some awliyah (saintly men) are shaykhs (leaders) only to people, others shaykhs only to people and Jinn but others are Shaykhs to People, Jinn and Angels’, Allah had made him one of them.

Imam Ibn al Arabi (as) who also often conversed with Angels, often mentioning it in his works, said by comparison “They (the Angels) are my shaykhs”.

This is the place of man in the universe who was also created in Allah’s image, something the Angels and Jinn where not granted. Imam Ibn al Arabi (as) explained this statement of the prophet (saws) by analogy regarding the creation of the universe from particles, He (as) said that Allah Imagined the universe and life into existence, meaning with His intellect (mind) He moulded all subatomic particles to create the universe and life.

So then how is man on that Image of Allah…when man imagines anything in His mind he likewise moves and moulds subatomic particles to create what ever He sees or imagines in himself. But unlike Allah man can’t create anything with his imagination, he doesn’t have complete knowledge or power to finish that creation with purpose, it is only an approximation based on his understanding of life.

This is why when the prophet (saws) said Adam was created on Allah’s image he advised that people should avoid hitting the face of a person, not because man looked like Allah but because his intellect should be respected, which did something very similar to Allah.

The Messenger of Allah (saws) said: “When any one of you fights his brother, let him avoid the face, for Allah created Adam in His image.” (Muslim)

Angels and Jinn where not given this to the same capacity as man, this is entirely physiological, Angels have no imagination and we do beocuse of our heart (emotions), mind (Intellect) and nafs (self/ego) which create it. The Jinn are something between man and Angels in this regard, they are closer to mans nafs (ego) while Angels are closer to mans intellect in their state of existence.

Hence they can’t be on the Image of Allah, they are limited by their spiritual existence and bodies, while Man is both a spiritual and physical creature that Allah created from the entire spectrum of matter.

Man needs to grow spiritually until he is both the shaykh (leader) of the Jinn and Angels before that role is complete, but the Jinn chose to rebel and stunt mans spiritual growth in life not seeing how they stunted their own growth in the process, instead of being counted with the Angels like Allah intended in the Quran they stunted themselves over the centuries becoming twisted choosing to fool man from behind stones and wood (Idols) with an invented spirituality.

“Yet they (idol worshipers) make the Jinns equals with Allah (this is the limited spirituality behind idols, it comes from Jinn), though Allah did create the Jinns; and they falsely, having no knowledge, attribute to Him sons and daughters. Praise and glory be to Him! (for He is) above what they attribute to Him!” (6:100)

When the Prophet (saws) reached the nearest heaven on His (saws) night Journey he looked below it and he saw a dense cloud of smoke filled with Jinn. He asked: “What is this, O Jibril?” He replied: “These are the devils that swarm over the eyes of human beings so that they will not think about the dominions of the heavens and the earth, or else they would have seen wonders.” Perception opens deeper perception but the Jinn chose to turn mans eyes away from it all.

The Angels who chose to prostrate to Adam (follow him spiritually) only do so to humans who reach their spiritual height, this is so they can properly converse with him on an equal footing and raise him even further.

Knowledge opens more knowledge, the prophet (saws) said “My Lord came to me in the best form” -the narrator said: “I think he said: in my sleep”‘ – “and asked me over what did the Highest Assembly (al-mala’u al-avla) vie (“the angels brought near” to Allah according to Ibn al-Athir in al-Nihaya and others); I said I did not know, so He put His hand between my shoulders, and I felt its coolness in my innermost, and knowledge of all things between the East and the West came to me (and He (saws) understood what they said).” (Sahih, Tirmidhi)

For man, being brought close to the Angels entails taking responsibility in life for everything Allah places in front of you and disposing of its affairs wiht Haq (Justice), Angels only accept spiritually mature people who understand consequences and act accordingly from their heart, not out of obligation.

Man is only at a disadvantage in this life because he needs knowledge and wisdom to grow;

By the sun and his brightness, And the moon when she followeth (reflects) him, And the day when it revealeth him (his intensity), And the night when it enshroudeth him (the world is calm), And the heaven (atmosphere) and Him Who built it, And the earth and Him Who spread it (it’s gravity), And the soul and Him Who perfected it. And inspired it (through all of these with conscience of) what is wrong for it and (what is) right for it. He is indeed successful who causeth it to grow, And he is indeed a failure who stunteth it (buries it in darkness).(91:1-10)

And so man must rely on other creatures to learn and experience knowledge and wisdom properly, but once he has that his capacity far exceeds both Angels and Jinn because Allah’s knowledge is infinite and exists at depths even the Angels struggle with.

“Then he (the prophet on his night Journey) approached (Allah) and came close. And was at a distance of two bow lengths or nearer.”(53:8-9) At this point in the Journey of the prophet (saws) Jibril (as) had to stay back because this place was near the edge of the universe and the prophet (saws) was witnessing Allah’s splendour outside of it, something Musa (as) was not able to withstand.

The prophet (saws) said “Do you know the greatness of Allah? Truly, His Throne (‘arsh) is on His Heavens (the universe) like this” – and he formed with his fingers something like a dome over him (a dome around the universe)– and it (the Arsh) groans on account of Him like a saddle groans because of its rider.” (Abu Dawwud)

The prophet (saws) explained “Allah hath Seventy Thousand Veils of Light and Darkness: were He to withdraw their curtain (remove the veils between us and him, like He did for Musa (as)), then would the splendours of His Aspect surely consume everyone who apprehended Him with his sight (this is what is putting pressure on the Arsh and what the prophet (saws) witnessed).” (Imam al Ghazali, Mishkat Al Anwar)

The Awliya explained the place of man and what the prophet (saws) reached on that night when they said “Qalb al Insan, Arsh al Rahman”, the heart of man is the throne of the all merciful, man is the physical Kaaba that the spiritual world revolves around and Allah has created him to know Allah best.

In the next life the Jinn will be seen as the small immature creatures they chose to be, man who suffers them in this life will be free of them in the next and able to move at speed with the Angels.

Ultimately man will always rely on the Angels who Allah appointed to help him in life, this will be his state in the next life they will guide him and then follow His lead after their help, because like Adam, man has a capacity to sense the unseen better than them and Allah trained mankind for this on earth, a place his eyes are blind but not his heart.[/fusion_builder_column][/fusion_builder_row][/fusion_builder_container]

Allah Said

قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ
وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ
وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
هَارُونَ أَخِي
وجنود الملاًئِكة أجمعون
الله كامل
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي

الله كامل + ∞∞∞∞∞∞∞

 

Allah Said

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَن تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُم مَّعْرُوفًا كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا
وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِّنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ
أهل الله كامل + ∞∞∞∞∞∞∞

Wa Lilahil Mathalal Aalah

اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ 

فَإِنَّهُ علَم السِّرَّ وَأَخْفَى
الَّتِي كُنتُمْ تُوعَدُونَ
وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ
وجنود الملاًئِكة أجمعون
فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم
يغلبون حم لا ينصرون حم عصق

Al Muqatta’at

الم الم المص الر الر الر المر الر الر كهيعص طه طسم طس طسم الم الم الم الم يس ص حم حم حم عسق حم حم حم حم ق ن

Rasul Allah (saws) said about us (q), “This is the way of the perfect Saint!!!!”

[بِسْمِ اللهِ] اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبُْثِ وَالْخَبَائِثِ

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ

Copyright 2010 - 2100 Shaykh Al Islam Qutb Allah Rami Al Boustani Al Rifai | Powered by Al Rahman Al Raheem | دابة الأرض Dābbat al-Arḍ | 2 Esdras 13:50 "And then he will show them verily many wonders"| وجنود الملاًئِكة أجمعون | حكيم النس | حكيم الله | الحرب كامل | الله كامل | ʾالم الم المص الر الر الر المر الر الر كهيعص طه طسم طس طسم الم الم الم الم يس ص حم حم حم عسق حم حم حم حم ق ن | الم الم المص الر الر الر المر الر الر كهيعص طه طسم طس طسم الم الم الم الم يس ص حم حم حم عسق حم حم حم حم ق ن | الم الم المص الر الر الر المر الر الر كهيعص طه طسم طس طسم الم الم الم الم يس ص حم حم حم عسق حم حم حم حم ق ن | الم الم المص الر الر الر المر الر الر كهيعص طه طسم طس طسم الم الم الم الم يس ص حم حم حم عسق حم حم حم حم ق ن الم الم المص الر الر الر المر الر الر كهيعص طه طسم طس طسم الم الم الم الم يس ص حم حم حم عسق حم حم حم حم ق ن وَإِذَا بَطَشْتُم بَطَشْتُمْ جَبَّارِين | وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِىٓ أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَىٰنِى وَلَكِنِ ٱنظُرْ إِلَى ٱلْجَبَلِ فَإِنِ ٱسْتَقَرَّ مَكَانَهُۥ فَسَوْفَ تَرَىٰنِى ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّۭا وَخَرَّ مُوسَىٰ صَعِقًۭا ۚ فَلَمَّآ أَفَاقَ قَالَ سُبْحَنَكَ تُبْتُ إِلَيْكَ وَأَنَا۠ أَوَّلُ ٱلْمُؤْمِنِينَ | A.Z.A.T.A.A.A.D.A.S.A.M.M.M.J.O.V.S.A.F.J.S.A.G.G.M.D.E.T.S.S.J.F.A.M.E.V.Z.C.M.A.M.K.L.G.F.F.V.Z.J.F.B. B.A.L.M.M.I.S.A.D.J.R.F.N.Z.S.E.M.E.F.S.G.E.V.T.Z.M.B.E.K.J.J.L.A.M.G.V.W.M.A.S.L.C.M.L.B.K.K.C.Y.K.B.N. A.E.B.L.P.A.H.J.R.C.C.L.T.C.R.U.A.C.S.K.A.S.K.V.E.N.A.K.A.U.S.Z.A.P.L.E.M.A.A.C.D.I.N.A.O.H.I.F.K.M.Y.S.K. B.M.S.J.D.A.J.A.I.H.A.H.R.E.T.F.B.T.W.Z.A.W.T.W.Y.G.A.P.M.O.V.A.A.A.L.L.B.E.C.S.L.E.C.C.B.C.T.W.R.Q.D.A. W.G.G.M.I.M.L.T.B.R.U.M.S.C.A.A.40297104 🧿 M.B.L.E.K.S.B.A.B.O.L.A.P.E.I.D.C.M.D.M.M.A.J.J.P.K.A.B.A.M.R.W.A.C.V.A.R.P.A.A.T.A.A.V.J.S.D.B.S.A.J. A.A.I.S.V.P.V.A.A.P.L.H.M.O.R.M.S.D.W.J.C.S.S.M.M.R.S.F.S.T.B.M.E.R.C.S.F.A.M.P.K.S.J.R.M.M.E.M.M. M.K.O.D.L.R.I.M.W.N.B.S.D.K.M.G.C.M.M.A.G.E.T.Z.S.M.K.M.L.E.M.A.I.T.L.E.R.O.M.D.L.E.T.W.J.C.J.A.E G.I.O.S.O.E.E.L.A.K.V.B.P.S.M.T.W.C.F.T.L.H.T.T.C.Y.S.L.C.B.T.C.T.S.R.S.R.C.C.H.S.S.T.K.B.L.M.R.D.W.O.Y. A.B.M.M.M.J.Y.A.W.H.A.C.S.R.I.Q.I.W.E.T.P.S.Z.Q.L.M.P.A.M.S.S.V.W.S.O 40297104 🧿
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