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Angels, Man and Jinn Have The Same Opportunities

Bismillahi rahmani raheem, assalamu alaikum.

Previously I explained that Allah’s Haq (reality) exists as a Haq (Truth) in the universe in relation to what He created, Understand when the lives of Man, Angels and Jinn are compared you will see that Allah has given them all the same opportunities over their lifetimes even though each creatures life is drastically different.

This is so you can say with haq one creature has rightfully surpassed another with Allah. Angels are billions of years old, they earn their place with Allah over that time, yet Sayyidinah Adam (as) surpassed them and Allah made the Mala’kah prostrate to Him (as).

Then Allah placed him on earth and subjected him to the will (and folly) of the Jinn, in doing so Allah gave Jinn the opportunity to surpass some of mankind in the same way.

So how does man surpass the Mala’ikah with haq, the easiest way to understand this is to say man surpasses the Mala’ikah with the Maarifah he gains from his suffering and struggle. If Angels earn the right to a knowledge because they spent a millions of blissful years in its service, man’s struggle and suffering in the same pursuit over a short period of time in worth is the same as those millions of blissful years.

So you see the short life of man is worth the same with Allah as the long life of the Mala’ikah, because of this some of mankind are able to surpass the Angels since they endure with Allah the worst kinds of struggle, so Allah rightfully elevates them with Haq among the Mala’ikah.

Jinn on average live about twice as long as man, it varies wildly but that is a fair estimation this is so one Jinn can guide multiple generations of man (and jinn) from what he witnessed in previous generations.

Jinn by themselves are unable to reach the realities given to man, so Allah placed man among them so they can learn from him because they are able to copy Him and then reach the same with haq, in this way many among the Jinn have reached Wiliyah (Sainthood) with Allah and surpassed many from mankind, the Jinn of Rasul Allah (saws) is one of these Jinn, but they are not able to surpass everyone of mankind because they cannot handle the realities and struggles of prophethood.

Shaykh Rami Al Rifai.

The Muhammadan Reality Pt.5

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes: The Hadith Of Jabir

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

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

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

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

The Muhammadan Reality Pt.4

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Seeing Mala’ikat Al Mawt

Bismillahi rahmani raheem, assalamu alaikum.

I know people don’t read everything I write so they end up missing some of the contexts in my writing, but much of what is in my emails (and Facebook posts) hinges on what was previously said, so I will write this trying to give as much information as needed and not repeat myself to much.

I previously wrote the first group of Mala’ikah Allah introduced me to where Mala’ikat al Mawt, they were not the first Angels I had seen but the first as a group I got to witness their work. This was around the time of the 2004 tsunami, that took with it some 300,000 lives in an hour. Whilst I haven’t seen the Angel of death these are the Angels that help him which I witnessed.

Sometime before that, I’m not going to get the details of this account exact because this was over a decade ago, whilst at work and whilst I was carrying out my duties alone, I felt the presence of a group of Angels standing over me, discussing if I would be prepared, for what I didn’t know at the time, but they were tall like trees and black, not evil like Jinn but like the blackness of space with that calmness in them like you would feel when looking into the night sky, and if I didn’t hear them discussing this matter I wouldn’t have noticed.

All of this was after I received my silsila of tasawwuf from the prophet (saws), hence at some point when Allah felt I was ready He was going to introduce me to the spiritual world, this is how that began with these Mala’ika and these events. This was the second time I heard Mala’ika discussing if I was ready for something before it occurred, the first was that night I saw the prophet Muhammad (saws).

From what I have seen and experienced over the years from Mala’ika, before Allah would show me an important dream or event, the Malai’ika would come and prepare my heart for it so I would receive it properly, the night I saw the Arsh of Allah they visited me on that night every year for a number of years before hand until my heart was ready. Many people who see the prophet (saws) don’t realise this but the Mala’ika prepare every person for such things beforehand.

The day they were referring to, I arrived at work, which was a place located at the shore of Sydney Harbour, one of the people I worked with warned me not to go to close to the water front a person had gotten drunk while partying and fell of the boat and drowned, they were just now taking his body out from the water when I arrived so he didn’t want me to see and experience death like this by seeing the body, so I took his advice and didn’t get to close.

But whilst I was working that day I sensed something like two groups where arguing over a matter, the Mala’ika were arguing over the fate of the drowned person and wanted my opinion. I didn’t know much about Him or what happened, but at this time in my life Allah placed me in a state of mercy (Rahma) and that is how I saw the world, today we are in a state of Jihad because we have a responsibility to deal with the fitnah gripping the world and its people, but back then things were not as bad yet.

I think the Mala’ika knew all of that about me and wanted to weigh the matter within my nafs after I heard that a person who got drunk consequently died in this haram state, they wanted to test that if hearing about the evil of this person, its force, will be enough to stop me from showing rahma as was my nature, they weren’t looking for a faqih to help them judge fiqh.

If you would like perspective on this, the Mala’ika had trouble deciding His fate like they had trouble deciding the fate of the person who killed 100 people and then decided to repent to Allah but died before hand, Allah asked them to measure which land he was closest to the land of fitnah he came from or the land of rahma he was going to and that decided the matter.

The Mala’ika of Rahma won his soul from the Mala’ika of punishment, and he was forgiven, hearing about this person his fate and the circumstances he died in, along with how that day presented itself to me, it wasn’t enough to change my heart and condemn him from little to no information, so I read the fatiha upon him feeling it was my responsibility because no one else was here to do anything for this Muslim at the time of death.

Fate, Allah, had brought me there at that moment, they could have taken his body out of the water before I arrived or any number of things could have occurred so our paths never crossed, this was how I saw the matter later on, because I was being asked to judge based on my fitrah (disposition) and state and not on shariah.

Later in life I would understand all of this was something from Allah for the Mala’ika and that person, but Allah also wanted me to experience the reality of death first hand.

That was the last I heard of the matter until a few years later when Allah wanted me to learn more about this. At the time He sent me to the second evil Imam I would be sent to, to try and help guide him back (I’ve written about this before so I won’t repeat that here) I was in one of his small gatherings when two women spoke up and I realised the drowned man’s sisters were here.

Mention of their dead brother came up and how he died, along with the place and date it occurred, details where left out about what caused his death, but I already knew and recognised them from all that.

Not many people die in that exact spot through drowning it is right on the shore in one of the most crowded places in the city, you can easily swim to safety, had he not been drunk he wouldn’t have drowned and realised how close he was to the shore when he fell in the water, so it was the only death in all the time I worked there.

Because I read the fatiha I had an idea of his fate even if his family didn’t, but I didn’t know why he would deserve Rahma from Allah if he died in a state of Ghaflah, heedlessness.

Seeing his family in a place like this with this evil Imam, who practiced sihr along with basically everyone in his group (this is something that revealed itself over time), they seemed close to him so that gave me a few of the answers. Some people are driven to do what they do by their own family, you either accept what we do or your out on the street, so this is forced on them even though their heart is somewhere else, I am assuming the person kept some kind of light in his heart for Allah through all of this which Allah accepted, or did something to return to Allah like the man who killed 100 people, because he was the door I would go through to reach what Allah had prepared for me at the end of that day.

Allah says in the Quran “La Ikraha Fi Deen”, “there is no compulsion in religion”, Allah won’t accept compulsion and acts done under compulsion, and that is enough for a Muslims akhira.

I was under this reality of this event the entire time I was at work that day, so just before I finished work, that is when the 2004 Tsunami hit, just before it occurred something grabbed my perception physically turned my head towards its direction and a voice said to me “Look”.

On the Horizon in the far distance of the coast, I was seeing and hearing all of this spiritually so when I say of the coast I mean Allah gave me light so my sight reached as far as the location of these events, I could see a great multitude of dark figures, like those before, in the sky, it was a huge gathering.

Then I heard something like a huge crack sound occur which was the land slide under the sea that caused the Tsunami to occur, it was the first of the three major landslides at the end of time the prophet (saws) warned about, and Allah was allowing us to witness it.

“And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you.” (2:143) Allah made us a witness over His judgment of these people.

I then saw that large Multitude of Angels, dive towards the ocean like birds diving into the sea to catch fish, and rising back up into the sky. The Mala’ika were taking the souls of the 300,000 people who died in the Tsunami that day.

That was the first time I saw Mala’ikat al Mawt and we would not see them again for a long time, the last time was when it came to me to ask them for help like we asked the Mala’ika of Jahanam (which I wrote about previously) to see if they would deal with matters differently from their perspective on life.

By this time in our life Allah had already removed the barzakh from our vision so we saw ghayb with much more clarity. We made the request and when they appeared, they were very close to us responding immediately. They felt very familiar like they had been there with us in life all along from that day in 2004, watching over us. It was as if they protected us and averted the worst fitnah from entering our life and over the years many things could have become much more serious and life threatening in our life, but never did.

There was a reason why Allah introduced us to them, back then, first among the Angels and wanted us to be comfortable with their presence and work, reaching that depth spiritually allowed us to handle everything in life lesser than their reality in seriousness, so that was the standard we walked with from that day even if we didn’t understand its causes until much later in life.

When Allah introduces you to a group of Mala’ika it means their standard/light is upon you, so it was an atmosphere of death at the place I worked that was the doorway to see Mala’ika al Mawt back then, so when we eventually saw the Arsh later in life it meant we first had to be capable of handling the light of the Angels around it which was the highest assembly of Angels with Allah, this time for us in life we went through the greatest hardships before we were ready.

Mala’ikat al Arsh have with them detailed technical knowledge about everything in life and the universe, when they work on a matter they work on its minute finite details, that is their perspective on life because they have the most knowledge of all the Angels. These details are to small and too subtle for humans to notice or work with, even smaller than a jinn’s perception of the spiritual world so they are matters beyond the jinn’s ability to touch, they are the finite details that bring life together.

As you go into the seven levels of Jannah the more subtle issues become that put life together, and Mala’ikat al Arsh are at the deepest depths of Jannah.

“Who hath created seven heavens (sub atomic depths) in harmony. Thou (Muhammad) canst see no fault in the Beneficent One’s creation; then look again: Canst thou see any rifts? (in how the universe comes together), this verse refers to the work Mala’ikat al Arsh are responsible for.

Because of this they are the most knowledgeable of Allah’s Angels, they are the Angels “who extol Him night and day, and never tire” (21:20).

Allah asked the prophet (saws) ‘O Muhammad! Over what did the Highest Assembly of Angels dispute? I said: I do not know, O Lord. Then He put His hand between my shoulders and I felt its coolness in my chest, and knowledge of all things came to me and I then knew it (what they were discussing).”

[Al-Tirmidhi, no.3235] In another report, it says: ‘… and knowledge of whatever is between the heavens and earth came to me.’ [Al-Tirmidhi, no.3233] In another: ‘ … knowledge of all things between East and West came to me.’ [Al-Tirmidhi, no.3234]

So, being in the presence of different Angels means you have to achieve different standards and qualities in yourself before you are ready.

Seeing the Mala’ika of Jahanam required a different kind of strength than that of Mala’ikat al Mawt, that of perseverance and having the capacity, sagacity to see/witness the path to its absolute end in the most spiritually trying circumstances, all the while you must act and respond with Ihsan.

This is because they are at the end of the path, there is nothing beyond them if you end up in Jahanam, their light is the last light you will see, so you have to handle their perspective on life and its light.

People often ask why doesn’t Allah respond, why doesn’t He help, Allah first waits for you to act, then for the Mala’ika and Jinn to respond to you, then for your enemies to respond and for the Mala’ika and Jinn to respond to them, all the while He is running the universe measuring actions and reactions to things and what they should get, enabling life itself to occur, but that isn’t His response to your situation. He allows the matter to play out to its entirety, back and forth between everyone and thing that has a hand in it, then He waits to see how the world is affected by it, because that is the free will he gave you to act and choose how you want to live, so consequences need to first be established, then when the matter is simmered down His response, Hikmah, is sent down to this earth, this is His judgment on people in response to how they all behaved.

You don’t need to repeat yourself with Allah except when He requires action from you.

The prophets have such patience and perseverance with people, creatures, this world, they can read Allah in all of this and see Him with clarity, this is the inner strength required to reach Mala’ikah Allah placed at the end of this path, at the final judgment of people’s souls.

What Mala’ikah al Mawt had done for us throughout our life became clear from what they taught us when they appeared, all of this occurred in an instant, the air, space, next us suddenly took form moved and became black, but not black like space this time, we had clarity of sight, this was something much more clear and blacker like “the nothing” you see when you look at a black hole. All of space has stars in it except in its location, you know it’s there from that black emptiness, they deliberately reminded me of a black hole and I understood they were teaching me something from all of this.

The first thing they were teaching me from how they appeared and moved, was who in history had seen them before and took from them by imitating them. I previously spoke about the Jinn I met who was a samurai, I live in a town that has a Japanese presence and is a sister town to town in Japan, so this had relevance to my life because that and issues I had faced from this community.

From that suddenness of appearing from nothing then moving to act over what I requested from them, they wanted me to learn that the Ninja of Japan had seen them at the time of death and learnt from them their form and the way they moved. Because the way they appeared near me from nothing to suddenly act, looked exactly like the way Ninja hide in plain sight in front of you and you won’t see them until they reveal themselves, many movies about them have shown this.

So, I am not surprised the Jinn of these Japanese people would see these Mala’ika when they come to take the souls of people killed in battle and eventually imitate what they saw through their martial art, after all martial arts itself is the imitation of the spiritual world, consider all the styles of kung Fu and their names this was how they derived their techniques.

The Malai’ka also wanted to protect me from Jinn who practice Ninjitsu, which is basically a form of sihr martial arts, by making certain I was in a spiritual place above where they can reach in these matters by tying me to them, to the origin of where these Jinn got their inspiration from, I now had a spiritual lineage (silsila) like them in this matter.

It was necessary because I once received a serious threat by someone using these kinds of Jinn. If you’re on the path of Allah you shouldn’t worry you can defeat them with your Ihsan, I’m speaking from experience, don’t lose to something because of its reputation.

The other thing they wanted to teach me was about their creation, in my work I wrote how different Angels are created from different sub atomic particles, and the more powerful Angels are created from the first particles to exist which are at the deepest depths of sub atomic space, while later Angels from later particles that came into existence.

In seeing their likeness is that to a black hole, they showed me they are something akin to what physicist’s guess is dark matter and energy in the universe, and I felt that answer coming from them, possibly, as I felt it they are created from particles even deeper than that sub atomically, they deal with the human soul and that is created from a place beyond sidrat al muntaha, inside the Arsh.

They were deliberate in what they showed me and how they made me feel, you can see that from what they wanted to talk about and where almost smiling at me like friends looking at someone, seeing them appear from nothing was one of the “coolest” things I had seen from an Angel beyond being impressed by the Mala’ika of Jahanam and Mala’ikat al Arsh and some other Angels, most Angels were more reserved in how they acted with me.

The beauty of space is comparable to their beauty and seeing the Mala’ika of Jahanam is like seeing a huge strong mountain who after first sight you then notice is a strong volcano, they are a step removed from the feeling you get from an active volcano because looking at them isn’t like looking at lava, its like looking at the strength found in a volcano which comes from the mountain underneath it and its ability to hold down the volatile lava.

Allah said, “O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner. And as a summoner unto Allah by His permission, and as a lamp that giveth light (to people so they can see spiritually).” (33:46)

The prophet (saws) was a light giving lamp for the companions, by his light they saw ghayb, the unseen, similarly by the light of the Mala’ika and Allah people today also see the spiritual world and what is in it.

“Allah is the Light of the heavens and the earth…Allah guides to His light whom He wills.” (24:35)

Hanzalah Al-Usayyidi (May Allah be pleased with him) who was one of the scribes of Messenger of Allah (ﷺ), reported:

I met Abu Bakr (May Allah be pleased with him) he said: “How are you O Hanzalah?” I said, “Hanzalah has become a hypocrite”. He said, “Far removed is Allah from every imperfection, what are you saying?” I said, “When we are in the company of Messenger of Allah (ﷺ) and he reminds us of Hell-fire and Jannah, we feel like we are seeing them with our very eyes, and when we are away from the Messenger of Allah (ﷺ), we attend to our wives, our children, our business, most of these things slip out of our minds.” Abu Bakr (May Allah be pleased with him) said, “By Allah, I also experience the same thing”. So Abu Bakr (May Allah be pleased with him) and I went to Messenger of Allah (ﷺ) and I said to him, “O Messenger of Allah (ﷺ), Hanzalah has turned hypocrite.” Thereupon Messenger of Allah (ﷺ) said, “What has happened to you?” I said, “O Messenger of Allah, when we are in your company, and are reminded of Hell-fire and Jannah, we feel like we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds (sight).” Thereupon the Messenger of Allah (ﷺ) said, “By Him in Whose Hand is my life if your state of mind remains the same as it is in my presence (under his light) and you are always busy in remembrance, (you will see) the angels will shake hands with you in your beds and on your roads (every moment in you day); but Hanzalah, time should be devoted (to the worldly affairs) and time should be devoted (to prayer)”. He (the Prophet (ﷺ)) said this thrice. (Muslim)

Shaykh Rami Al Rifai.

لَّقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ

The Muhammadan Reality Pt.3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“HAS THERE

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

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

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

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

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

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

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

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

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

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

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

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

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

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