The Reality Of The Qutb

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)

Qutb Allah, Mufti Rami Al Boustani Al Rifai.

The Prophet (saws) said:

أن يعمر خراب الدنيا وتخرب عمارتها

“They Will Build the destruction of Civilization, and its destruction will be built”

 

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.’

Seeing Allah, Honor and Japan

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).

The Reality Of The Qutb Of Allah

In My youth, I went to a private Christian School in Lebanon, a well-known one, called Collège des Frères Maristes. During My first days there it was time for the children to go to mass, so we all lined up in two lines, one for the Christians going to pray, another for the Muslims going elsewhere. I was still very young, and religion was not a concept I was aware of, so I picked a line and stood in it, one of My classmates noticed this and turned around asked Me, “are you with Muhammad (saws) or are you with Jesus (saws)? I didn’t know either, so I looked in My heart and chose the one that was more light to Me (q) and said Jesus (saws)!

Today Jesus (saws) said to Me (q), at that time Allah said to Him (q) to go to Lebanon, a very important question is being asked and you need to answer it, so He (saws) went and stood by Me (q) and helped Me (saws) answer the question!!!

When I went to Mass, I looked at the statue of Mary a light in it and a woman, today Mary (q) told Me that was the day she came into My life to help Me (q), when Allah told Jesus (saws) to visit Me (q).

It was from this day they both stayed in My life and helped raise Me (q) upon their ways!!!

Allah has said: Whoever treats a friend (walī) of mine with enmity, I declare war on him. There is nothing by which my servant draws close to me that is dearer to me than that which I have imposed (iftaraḍtu) upon him; and my servant does not cease to draw close to me by supererogatory works (nawāfil) until I love him, and when I love him, I become his hearing (sam) by which he hears, his sight (baṣar) by which he sees, his hand by which he forcibly seizes, and his leg by which he walks. If he asks me, I give him, and if he seeks my refuge, I grant it to him. There is no action of mine in which I waver more than [taking] the soul of a believer: he hates dying, and I hate doing him wrong.

This is what Allah has given to Me (saws) and Allah is at war with the world!!!

It is wrongly assumed that Allah takes control of the will of the servant, but this is furthest reality from the truth, rather it is the servant who takes control of the will of Allah because Allah is Azzim (immense) for this to detract from Him. it is as the hadith states literally, Allah becomes the hearing of the servant; His seeing, His hand, His feet, the servant becomes the Kaaba by which the reality of the universe circulates around. He becomes the reality of Allah in the universe and affairs originate from Him and revolve around Him because Allah made the servant His reality and the Honor of Allah demands that everything, the entire Universe, is beneath Him.

From The Reality of the Qutb: I [ʿAlī] am the eye of Allah, I am the hand of Allah, I am the flank (janb) of Allah [see Q 39:56][. . .] I am the heart of Allah, which comprehends, the tongue of Allah, which speaks, and the eye of Allah, which looks; I am the flank of Allah and the hand of Allah. [. . .] We [Imams] are the tongue of Allah, the face of Allah, the eye of Allah among His created beings. [. . .] We are His ear, which hears, His eye, which looks, His tongue, which speaks with His permission. (Al-Ṣaffār al-Qummī, Baṣāʾir al-darajāt fī faḍāʾil Āl Muḥammad, ed. M. Kūchah Bāghī ([Tehran]: Chāp-iKitāb, 1380h), 61–62, 64–66. See also al-Kulaynī, Uṣūl, 1: 143–46; al-Majlisī, Biḥār al-anwār, ed. J. al-ʿAlawī andM. al-Ukhwandī, 110 vols. (Tehran: Dār al-Kutub al Islāmiyya, 1376–1405h), 24: 191–203; A. R. Lalani, Early Shīʿī Thought: The Teachings of Imam Muḥammad al-Bāqir (London: I. B. Tauris, 2000), 83; Amir-Moezzi, DivineGuide, 45–46; idem, Spirituality, 112, 114–15, 389.)

The reality of the Qutb is the reality of that Hadith Qudsi!!! “When I love him, I become his hearing (sam) by which he hears, his sight (baṣar) by which he sees, his hand by which he forcibly seizes, and his leg by which he walks. If he asks me, I give him, and if he seeks my refuge, I grant it to him”.

From The Reality Of The Qutb: Imam al-Bisṭāmī states that when the believer wills (fa-shāʾa) by the will (bi-mashīʾat) of Allah and looks in agreement with Allah; and his heart is raised high by the high rank of Allah and his soul is set in motion by the power (qudra) of Allah; and this servant is present wherever he wills by the will of Allah, may He be exalted, and alights in every place, wherever Allah wills, with his/His knowledge and power—then this servant is with Him in every place and no place is devoid of him. (Al-Sahlajī, al-Nūr min kalimāt Abī Ṭayfūr, ed. ʿA. al-R. Badawī as Shaṭaḥāt al-ṣūfiyya (Cairo: Maktabatal-Nahḍa l-Miṣriyya, 1949), 75).

Imam al-Bisṭāmī went through a mystical experience in which He said God transformed me from my own individuality into His (infinite) being; “24 by His being He removed me from my own being and showed me His being as One (Timeless, not stretched across time, a singularity of time, above time); and I looked at Him by His being. And when I looked at the Truth (ḥaqq) by the (ability of the) Truth I saw the Truth by the Truth. I remained for a time in the Truth by the (ability of the) Truth, with neither a breath [or, soul, nafas/nafs] nor a tongue nor an ear nor knowledge (the essence of the soul, light). Then Allah created for me knowledge (Maarifah/Experience/Ilm) from His knowledge, a tongue (a new ability to speak) from His speech, 25 and an eye (new sight) from His light. I looked at Him by His light and received knowledge from His knowledge and secretly conversed with Him (nājaytuhu) by the tongue of His speech”. (Al-Sahlajī, Nūr, 138)

This is the reality of Al Khidr (q) who is the Master of this nearness, “Moses said to him: “May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?” (18:66).

“Having replaced al-Bisṭāmīʼs attributes (ṣifāt) with divine ones, God commands him to go out among My created beings with My attributes, that I may show My being in yours; who-ever will see you will see Me, and whoever will direct himself toward you will direct himself toward Me—O, light of Mine on My earth and ornament of Mine in My heaven [see Q 37:6]” (33:45  O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner, 33:46  And as a summoner unto Allah by His permission, and as a lamp that giveth light). (Ibid., 139 (cf. pp. 99, 116, 122–23); al-Sarrāj, Kitāb al-Lumaʿ fī l-taṣawwuf, ed. R. A. Nicholson (Leiden:E. J. Brill, 1914), 381–82. Note that in explaining al-Bisṭāmīʼs saying, al-Sarrāj quotes the nawāfil tradition (pp.383–84)).

We have experienced all of this, it is the perfection of a persons inner light which is transformed into a facility of perception free from the influence of the body, it is only the literalness of the metaphors that confuses, Allah is timeless that is His state and from Him springs forth all time and knowledge, all motion that creates all reactions in all things, to reach Him you have to go back to the reality of the source, timelessness, inner stillness, inner freedom from creation and created things, this is what the source looks like when you reach it!!!

“I fasted from every created aspect of life, including time, so My reality became like that”.

From The Reality Of The Qutb: Imam Timidhi (q) says the supreme mystic, who stands at the summit of the human spiritual hierarchy and is called “the chief of Allahʼs friends” (sayyid al-awliyāʾ) and “leader of His created beings” (imām khalqihi), hears, sees, knows, etc., by means of God. He is “employed” (mustaʿmal) by God so that he guarantees the safety of the inhabitants on earth and draws the looks of the inhabitants in heaven as well as those of Allahʼs chosen ones (khāṣṣat Allāh). He is the target at which Allah looks, he is His means of punishment (sawṭuhu, lit. His whip) among His created beings. Allah edifies by his speech and by his girdle He brings created beings back to His path; in his girdle He has placed a shackle for the hearts of the unifiers (muwaḥḥidīn) and a separation between truth and falsehood. (Al-Tirmidhī, Sīrat al-awliyāʾ, 94. For the epithet imām khalqihi, see idem, Nawādir, 1: 339 (aṣl 123)).

From The Reality Of The Qutb: I have reached the limit of the Universe, I have reached the limit of Allah and surpassed Him!!!

Allah is infinite, but what Allah revealed to this universe is limited, when Man surpasses the standards Allah set for this universe He finds the Allah of the next universe which He will reveal to the rest of mankind for the rest of time!!!

Allah is a journey you take and the prophets lead everyone down that path, the Saints continued that path after the last prophet died who reach a distance of two bow lengths from Allah, two bow lengths from the edge of the created universe (“Till he was (distant) two bows’ length or even nearer” (53:9)), and we continued after Him, now we are at the end of time the Saints are beginning the preparation for the next life, and it begins by walking with Allah in it, with defining/manifesting its reality!!!

From The Reality Of The Qutb: The Prophet Of Allah (saws) went on a Miraj through the universe to open its reality to mankind, we went on a Miraj to the next life that is where My first step began and “no one has been able to catch up”, the Prophet of Allah (saws) said this to My enemies!!!

From The Reality Of The Qutb: This is a kind word for My friends who are having trouble understanding this knowledge, Shaykh Abdul Qdir Al Jilani (q) was like this!!!

(https://en.wikipedia.org/wiki/Abdul_Qadir_Gilani)

You can only be with Allah’s real reality as it exists, and it does not exist in the universe but outside of it, outside of created things. From what Allah taught us is that time was created with the universe and outside the universe is timelessness, reality is a singularity, all time is at one single point of time, no future, past or present, it is unified, it is the literalism of Allah is one, which in the universe translates to Tawheed. His reality is all encompassing of time, “I am Time” in a hadith Qudsi, and “I Am” in the Bible, there is nothing else but God from which all realities come, hence when created realities reach Him, they can only be as Him, to be with Him, from their created perspective.

Being Him is never literal but a veil of Him they wear in the universe to connect with His reality as it exists in it, only Allah is truly uncreated while we seek a wasila to Him, “O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto Him, and strive in His way in order that ye may succeed” (5:35).

Consider the vehicle to Allah is light, the photon particle, and physics teaches the particle is timeless!!! Hence it caries the reality of Allah in it!!!;

“The Shaikh (Abdul Qadir (q), may Allah be well pleased with him) was deep in his state of rapture [sama’] and ecstasy [wajd], when he was handed a slip of paper with a question concerning a point of Islamic jurisprudence [mas’ ala fiqhiyya] written on it. He said: “[I must ask you to wait] until I get permission to speak on the subject, and while I see what occurs to me.””

Wajd is better translated as Wujud, Reality and Presence, a Saint who drinks cannot see at the same time, this is the reality of Allah, pure stillness in time!!! “I fasted from every created aspect of life, including time, so My reality became like that”. يس

Concerning The Realization Of Divine Oneness [Tawhid].

When the Shaikh (may Allah be well pleased with him) was asked about the realization of Divine Oneness [tawhid, Realisation means witnessing its reality and understanding it], he said:

“[It is signified by] the indications of the secret of consciences [dama’ir], and of the hidden content of the secret of the innermost beings [sara’ir], at the advent of the Divine Presence [Hadra].  [It is signified by] the passage of the heart beyond the ultimate boundary of thoughts, its elevation to the highest degrees of connection [wisal], its penetration of the veils of glorification, its progress toward nearness on the feet of detachment, its advance toward proximity with the effort of singular devotion, in combination with the annihilation of the two realms of being, the vacating of the two domains [this world and the Hereafter], the removal of the two sandals, the acquisition of the two lights, and the extinction of all the worlds beneath the radiance of the lights of the brilliant flashes of disclosure, without previous intention.”

Concerning Direct Knowledge [Ma’rifa].

When the Shaikh (may Allah be well pleased with him) was asked about knowledge acquired by direct experience [ma’rifa], he said:

“It is insight into the meanings of the secrets of the hiding places of the mysteries, and recognition of the visible signs of the Lord of Truth [Haqq] in everything that exists, by viewing every element thereof in the light of the meanings of His Uniqueness [Wahdaniyya].  It is the acquisition of the knowledge of Reality [Haqiqa] in the extinction of every transitory being, when the Everlasting [Baqi] points toward it with the sign of the awe-inspiring dignity of Lordship [Rububiyya].  It is recognition of the trace of perpetuity [baqa’] in what the Everlasting [Baqi] has indicated, in the light of the majesty of Divinity [Ilahiyya], by looking with the eye of the heart.”

Concerning Absolute Trust [Tawakkul]

When someone asked him about absolute trust [tawakkul], the Shaikh (may Allah be well pleased with him) explained:

“It is the preoccupation of the innermost being [sirr] with Allah (Exalted is He), to the exclusion of any other than Him.  When someone puts all his trust in the Lord, he forgets whatever he used to rely on, for His sake, and depends on Him entirely, to the exclusion of all apart from Him.  He thereby ascends from the shame of nonentity [fana’] to the state of absolute trust.

“Absolute trust [tawakkul] is the raising of the glance of the eye of direct perception [ma’rifa], by the innermost being [sirr], toward the hidden mystery of things decreed by destiny [maqdurat].  It is the firm belief, based on the reality of certainty [haqiqat al-yaqin], in the concepts grasped by the methods of direct perception, because they are sealed [with the stamp of Truth], and therefore immune to the opposite of certainty.”

In answer to another question concerning absolute trust [tawakkul], the Shaikh (may Allah be well pleased with him) explained:

“Absolute trust [tawakkul] is a reality [haqiqa] like the reality of sincere devotion [ikhlas].  The reality of sincere devotion is the transfer of the aspiration [himma] from the rewards [obtained by deeds] to the deeds [themselves].  The same is true of absolute trust, since it is the abandonment of personal power and strength, in favor of reliance on the Lord of lords [Rabb al-arbab] (Glory be to Him, and Exalted is He).”

Then he went on to say (may Allah be well pleased with him):

“O young man!  How often you are spoken to, but do not hear!  How often you hear, but fail to understand!  How often you understand, but do not take action!  How often you take action, but do not act sincerely, and do not become immersed in your sincere devotion, with your whole being!”

Concerning Contrition [Inaba].

When the Shaikh (may Allah be well pleased with him) was asked about contrition [inaba], he said:

“Contrition is the effort to pass beyond the intermediate stations, and to beware of halting on the ascending stages; then to advance to the highest of the hidden levels, and to focus the aspirations on the occurrence of the sessions of the Presence [majalis al-Hadra]; then to return entirely to the Lord of Truth (Glory be to Him, and Exalted is He), after being present in the place of Presence, and witnessing this confrontation [muhadara].  Contrition [inaba] means returning to Him from Him, for safety’s sake [hadharan], and returning to Him from everything other than Him, in hopeful anticipation [raghaban], and returning to Him from every attachment, in fearful apprehension [rahaban].”

Concerning Personal Extinction [Fana’].

In response to a question concerning personal extinction [fana’], the Shaikh (may Allah be well pleased with him) explained:

“It is experienced when the Lord of Truth discloses Himself to the innermost being [sirr] of His saint [wali], with a most immediate manifestation [tajalli].  Under the impact of that demonstration, the whole universe is annihilated, and the saint [wali] becomes extinct.  The extinction [fana’] he thereby undergoes is actually his survival in perpetuity [baqa’], but he will only survive under the direction of the Everlasting One [Baqi], for it is He who has rendered him extinct, and it is He who has granted him perpetual existence.”