Teachings
1. The Mysticism of the Letter Alif
Alif is the first letter of the Arabic alphabet. A part of the occult Islamic sciences is al-Simiyya, which is translated as Letter Magic. Ibn Arabi and al-Buni have been proponents of the Science of the Secret of Letters. Every letter of the Arabic alphabet is a living reality for it is an expression of Divine Speech. The Beautiful Names of God , al- ‘asma al Ilahiyya, are formed of letters which are imbued with the Divine Spirit/ Breath. The Cosmos is an expression of the Divine, an articulation of His speech. All created things carry the living spirit of the Divine expression in the form of the letters of the Names in which they have originated.
Each soul is an expression of a Divine Name or Quality through the agency of which it has come into being. The Name is the Divine Intention which brings a being into existence and it is the root of the individual destiny that must be realised through a soul’s terrestrial journey. Ibn Arabi says the Name is the Father of the being and the ayn al thabita (immutable entity) its Mother.
The letter Alif stands for the Divine Dhat, Ipsiety and Transcendence. All the other letters ensue from this primary letter. While Alif is Independent and free of any contingency, every other letter that follows after it is a letter because of the Alif. The Alif is the letter of Ulfa (harmonious conjugation) and Talif (bringing together). The letter Alif stands in vertical self-reliance and independent will while all other letters are in obedience to the Divine command of bending according to the direction of Its Will. The Unity of God has produced multiplicity yet it remains untouched by it. The secret of the letter Alif is in its own etymology: Alif Lam Fa, the three letters comprising the world Alif indicate A for Alif, Lam for al, Fa for Fard, (Alif al Fard) Alif is the Individual Singularity.
The Punjabi Mystic Poet, Bulleh Shah writes his verse on the mystery of the Alif:
- Alif Allah Nal Ratta Dil Mera
- Menu Bey Di Khabr Na Kai
- Bey Parhdiyan Menu Samajh Na Avey
- Lazzat Alif Di Ayee
- Ayn tey Ghayn Nu Samajh Na Jana
- Gal Alif Samjhaee
- Bullehya Qawl Alif dey pooray
- Jerhay Dil Di Karan Safaee
- With the Alif of Allah’s Name my heart is robust
- I have no clue of the letter Bey
- Reading Bey I understand nothing
- I am lost in the ecstasy of Alif
- ‘Ayn’ and ‘Ghayn’, the letters I don’t comprehend
- It is only Alif that I understand
- Oh Bulleh! The speech of Alif is comprehensive
- For it cleanses the heart, illuminating it.
– By Murshida Amat-Un-Nur. 15-12-2022
2. The Cure for The Restless Heart
Khwaja Fariduddin Masud Ganj Shakar r.a in the Kitab ar Ruh says, ” Allah Tabarak o Ta’ala has given every human faculty its own perfection. If that faculty, organ or limb is deprived of that fulfilling perfection, it falls into distress. For instance, the eye’s fulfillment is in seeing and when it is unable to see it suffers restlessness.
Similarly the ear must hear, and when unable to do so it feels unfulfilled. The tongue finds rest in tasting and speaking, bereaved of this experience it endures the pain of lack. So a human being must know that his/her heart is created with an inherent fulfilling perfection for divine gnosis; love of Allah, turning back to Him with eager longing and concentrating upon His Presence. If the heart remains bereft of this wealth of the heart then it suffers terrible agonies. If the eye were to suffer the loss of sight, the ear that of hearing and the tongue of speech and taste, how acute would be their pain! Likewise If Allah is not the only One Sought, the only One desired, the only One adored, before all that a human heart seeks, desires and adores, the heart will continue to suffer the pangs of misery.
In the last analysis, even if a man/woman were to have the whole world in his/her grasp or possessed knowledge of all knowable sciences but failed in giving precedence to God over all else, they would remain stripped of the comfort of the heart.
-By Murshida Amat-Un-Nur. 16th December 2022
3. The Saints of Allah
“My Awliya are under My Domes, no one knows them except Me.” – Hadith Qudsi
The Awliya of Allah, His friends, are the Pure and Refined Souls who embody the true meaning of Tasawwuf. Their hearts are soft like wool and saturated with the oil of longing which catches the fire of Ishq e Haqiqi and illumintes their insides as burning oil-lamps in a temple altar. The Awliya become the burning bushes of Sinai where their intellect is perpetually fired by the enlightening flames of the Nur of Divine Intelligence. They are seated under the direct gaze of Allah,and Divine Grace and Mercy are the domes covering them. Allah protects them under His covering domes of preserve.
The Awliya are the agents of Divine Will in all their harakat (movements) and sakanat (stillnesses). Their glance is an arrow of divine intention, their word is like a morsel of heavenly food and their deed is the Hand of God assisting His creation. They are in such cosmic harmony that their inner states govern outer conditions. In their pleasure gentle showers of rain fall to comfort the parched earth; in their anger thunder breaks through the sky and dark clouds congregate. The Awliya are those who have consecrated their lives and beings to God’s service and surrendered their hearts to His Will. They have no master but God and serve nothing but His Will. They carry the mark of sincerity as their sacrificed head in the hands of offering. Their faces are turned towards Him, their hearts focussed upon His Will. God’s Will is the cornerstone of their Qibla. Their eyes remain fixed on His Name and their tongues are moist with His remembrance. The day and the night are in their service, following each other eagerly to take charge of their duty towards them. The day pays homage to them by dawning and the night by spreading its covering for them. The day becomes bright to help them in their toil of serving Allah’s creation and the night dims the light so they can enjoy their secret converse with Allah, the Beloved. Both day and night tremble at the mere thought of angering these souls for the cosmic order rests upon their approval.
-By Murshida Amat-un-nur 18th December 2022
4. Divine Irada
The Current Age we are living in has been called by various names in different
traditions. According to Astrology it is called the Aquarian Age which means the
element Air will characterize much of the influences, happenings and changes
occurring during this time period. It is a time for great intellectual and thought
engagement. We will be invited to embrace a collective responsibility towards
decoding the meaning of our humanity. It will be a time of major paradigm shifts.
Most of the convergence of planets in the past two hundred years were in the Earth
sign, but this new Age heralds their meeting in the Air sign which ushers in
revolutionary changes.
Air is a communication sign so it lays emphasis on opening
up deeper and higher channels of transmission; growing ability towards cohesion
and discovering our collective unity. It is a time for ascendance, a raising of
ourselves from the density of the earth towards the ethereal dimensions. The
human consciousness will be focused on discovering the meaning of existence.
The sacred Hindu tradition calls it the Age of Kalki Avatar. The Puranas talk of the Avatar who will come to end the Kaliyug and eradicate unrighteousness to usher
back in the Satyug or the Age of Truth. Islam speaks of the coming of the Mahdi.
The Jewish, Christian and Buddhist traditions too have a similar notion of an
eschatological savior.
What is adharma (unrighteousness) in the Puranic understanding and kufr (denial
of Truth) in the Islamic sense are both expressions of opposition of Divine Will.
To be in harmony with Divine Will or Irada is to be on the path of dharma and the
Way of Truth. This in Islam is called Sirat al Mustaqim, the Established Way.
Sanatana Dharma is the Primordial Path of True Living. The Quran calls it al-Din
al Qayyima. The Source of all Divine Revelations is the Divine Will and Intention.
The Quran says, “For each of you We have made a Law and a Way. Had Allah
willed He would have made a single community of people, but that He may test
you in what He has given you. So strive then to excel each other in good deeds. To
Allah is the return of all of you. And He will then inform you concerning that upon
which you differed.” (Q, 5:48)
In Arabic the words in this verse, which are commonly interpreted as Law and
Way, are shir’atan wa minhajan. Shir’a is connected to the word Shari’a, both
coming from the root Shar’ which means a revelation and an opening, therefore the
inference of Sacred Revealed Law for Shari’a. Minhaj means a clear way or a
traced out path.
Allah says in the Quran, “Verily when He intends a thing He says to it “Be” and it
is!” (Q, 36:82)
His Intention, His Irada is the propulsion behind His creation. The Divine Irada is a
result of Him being qualified by the Name Murid. His Intention and Desire are
what he expressed in the Hadith al Kanzal Makhfiyyan (Hadith of the Hidden
Treasure) as ahbabtu an ‘urafa, He loved to be known and recognized. When we
place the Hadith Qudsi and the afore-mentioned verse of Surah Yasin together we
find Allah’s intention to be coextensive with His creation and this denotes that
wherever we find His creation, we also have the possibility of recognizing Him
through the Intention that peeks out from behind what He has manifested through
creating. Allah’s creation is thus a revelation of Himself by way of making known
His Intention.
The above quoted Quranic verse of Surah 5 which mentions the two terms Shir’a
(Revelation) and Minhaj (Clear Way) expressly states that God did not intend
uniformity in people’s belief systems and way of lives. The willful diversification
of divine revelatory methods of approach to Him is His choice under which
humanity is obligated to operate as a conscious channel of seeking and
implementing excellence through a lived experience of thought, feeling and
behavioural impulses. Existence is divided into three dimensions : the realm of
Divinity Itself; the realm of Divine Command or Sovereignty; and the realm of
Divine Creation. Allah’s Irada originates in His Own Desire and manifests as the
Command in the Alam al Amr ( Realm of Command) from where it devolves into
the Alam al Khalq (Realm of Creation). The Shari’a instead of being identified
with mere juristic rulings of a religious system may thereby be seen as the
revelation of Divine Amr (Command). The command is that which brings a thing
into being for it to be the means of becoming a sign to and of the Creator.
The adharma or kufr is the result of humanity having lost the inner compass to
Truth. This inner compass is the Din al Fitrah which is under the designated
authority of the Mahdi in the Age of Walaya (Age of Hermeneutical Revelations)
after the closing of the cycle of Divine Messengership. In the Suluk of Tasawwuf
we actively strive to become a Murid, i.e, the express embodiers of the Divine
revelation of His Own Desire, the Knowledge of the Way that allows us to
adequately recognize our Creator.
The Will of Allah is present in all realms of existence. In the realm of Pure Divine
Existence, it is present in God as a Hidden Desire. When it appears in the realm of
His Command it becomes an activation of all divinely created instruments of His
Knowledge, Power and Benevolence. In the realm of Creation it appears in both
apparent and concealed modes, for Khalq is suspended between the known and the
unknown; it has an apparent face and a hidden reality. The manifest Irada of Allah
is the cosmic appearance including all macro and micro-cosmic expressions. The
hidden Irada is placed in the bosoms of the Awliya (the divine saints) as the Sirr al
Haqiqa (The Secret of Reality). In this current Age of Mahdi-Consciousness the
Sirr al Haqiqa will unfold through an activation of the Divine Name Murid in the
spirits of the Awliya, taking on the form of an Iksir al Azam (Great Elixir) which
will bring about the collective dominance of the Divine Will (Irada) in all scopes
and aspects of human existence. The revelation of all revelations is the Haqiqa al
Muhammadiyya which is as a simultaneous rising of a thousand suns. The Quran
was revealed in the Night of Power which is the Layl of Allah’s Qadr. Allah’s
Measure of His Own revelation took on the veil of the Night of the Universal Mind
that made the unbearable brilliance of His Tajalli (Epiphanic Disclosure) endurable
by the loci of His manifestation. The Muhammadan Heart became the very Melting
Pot of the lightning flashes of Divine Revelations that burst forth as springs of
endless knowledge from the Reality of the Quran which is none other than the
Divine Code of Existence. The Sharh or the opening is the Door to the Congregate
Will of Allah which is in the Dot of the Ba of the Bismillah. The Letter Ba of the
Arabic Alphabet is constructed by the vertical Alif becoming horizontal and the
Dot of Beginning Manifestation appearing under the recumbent Alif. The dot is
also a mark of integral consciousness in a point of concentrated obedience to the
spreading out of the Singular Divine Will. The Shari’a of Allah has been enshrined
in the Muhammadan Will which is the Will of Total and Complete Surrender
(Islam) to the Divine Irada. The complete degree of faith may be attained during
this time by pursuing the trail of the Divine Name Murid and following closely the
footsteps of the Awliya in this Era of Truth-Realization.
– By Murshida Amat-un-nur 21st December 2022
5. From the Nirtan/Talas of Murshid Inayat Khan
“Impulse is intoxicating; action is absorbing; but it is the result of every deed that leads man to realization.”
The Baghavad Gita is a Hindu Holy text comprising some 700 verses. Its central theme is the discussion on the philosophy of Dharma or Sacred Duty. It teaches the nature of desire; the need for dharma-inspired action; and the final condition of liberation.
The lesson taught Arjun by Krishna is that the former’s duty lies in doing, the latter’s in determining the results. Murshid Inayat Khan in his trademark ability to express the most complex in the simplest and finest of ways, imparts to the seeker the concept of the three degrees of will in operation within our lives. These are impulse (the will of desire), action (will of performance), goal-orientation ( will of achievement).
He indicates, however, that all three wills are not working for themselves and in themselves alone but serving a fourth implicate degree called realization. Impulse is born of the desire to do and achieve something via that doing. The doing is a result of the aspiration to attain a certain result. Impulse intoxicates because it runs like a fire in the blood-stream demanding of every limb and faculty a surrender to its wish. When a particular impulse takes over our senses we lose awareness of everything else, immersed in the savour of the dream it has bedecked to our taste.
The act of following and embodying an impulse is all-captivating and draws us in by the power it exercises over our senses. We are absorbed in the carrying out of an impulse by all our senses and faculties serving the desire fulfillment. It is however neither the impulse nor the action that delivers us to the degree of realization. It is the result of the deed that becomes a portal to the station of realizing the impulse in its truest and purest form. The Sufi Path is a path of paradoxes. What appears to be a defeat can aver itself to be a victory and vice versa. This involves the higher discipline of the mind and soul to keep room for what lies behind the surface and all that might be peering out at us from in between the lines of a certain personal script we are playing out. The nature of action in the world of matter is such that it is geared towards goal-attainment, otherwise it would be seen as futile. This ties an impulse immediately to the result.
A dominant characteristic of humanity is haste. We can see that in this world of quick processing and dispensing that we have created and are living in today. We do not have left the ability to purely desire anymore. Our desires and impulses are engineered by the results they would produce dictated by our self-constructed realities. The other factor is the acquired conditioning of control that affects are impulse towards action and reaping results. We have been duped by the virtual world of human construction into the belief that our impulses directed towards certain goals will ensure specific results. We have forgotten the silent factor called Divine Will or Providence. Tasawwuf opens us to a higher possibility of becoming aligned to the fourth factor of Divine Will, suspending bondage to the three determinants operative in our destinies: Desire, Action, Result. We know that every human being has the aspiration to live a good life. This ‘good life’ is a question mark. What qualifies a good life? And could it be that what we consider good today might not be good for us tomorrow? What is the level of permanency or incorruptibility of the imagined ‘good’?
The Baghavad Gita therefore gives the lesson of embracing an impulse and carrying out an action without remaining tied to its fruit. This is only possible if we have transcended the trap pf duality and escaped the hold of personal preferential choice. When we follow the dictates of the ego-mind linking something to desirable and undesirable, we fall into a constricted playing-field of our resource-utilization. I am in the soccer field. I have a ball at my disposal. There is a goal-post where I must hit the ball to score. I, however, choose to play by my preference rather than the rules of the game. Having the resources I would still be restricted in my application of them due to an unconscious choice-selection governing my steps on the playing field.
If I rise above the impulse to succeed or fail and focus on following the rules of the game, liberated from the fear of defeat and the exhilaration of victory, I begin to serve the implicate factor of being a player in the Game of a Higher Will, which does not demand of us a losing or winning but a mere offering of ourself in sacrifice to His commanding.
Realization is in living the truth of every impulse without being drawn in by its intoxication and remaining free of action by being unbound to its result of good or bad. The value is in the doing while we carry out an act; the worth is in having the impulse towards it while we feel the desire, and the relevance of both is predicated upon the shift they bring on the arc of our evolutionary degree. Sometimes success is beneficial and at other times defeat can catapult us to a higher degree on our evolutionary scale. Result is not just the good or bad, success or defeat that we pursued through our impulse and action; it is also the change wrought in us by the desiring and the doing leading to a result that was perhaps not of our prescription in the first place.
- Dear to me is the man who hates no one, who feels for all creatures, who has shed ‘I’ and ‘mine’, who is not excited by sorrow or joy, who is patient, serene, steadfast and subdued.
- Dear to me is the man who neither annoys nor gets annoyed, who is free from passion, jealousy, fear and worry.
- Dear to me is the man who is self-sufficient, chaste, indifferent, determined and decisive.
- Dear to me is the man neither regretful nor passionate, who forsakes the fruits of deeds, renounces purity and impurity, and is devoted.
- Dear to me is the man alike to friend and foe, alike in fame and infamy, in heat and cold, in joy and sorrow; unattached.
- Equal-minded in blame or praise, silent, satisfied, undisturbed, single-minded in devotion. He is dear to me.
- Dear to me are those who walk along this deathless dharma, follow me with Shraddha.
They are my devotees and I love them. Baghavad Gita (xii:13-20)
– By Murshida Amat un Nur 25th December 2022.
6. Message for the 1st day of 2023
“Lord, my thought is calm and my heart ingathered; I turn towards Thee with a profound devotion and a boundless trust: I know Thy love is all-powerful and that Thy justice will reign over the earth; I know that the hour is near when the last veil will be rent and all inequity disappear to give place to an era of peace and harmonious effort.
O Lord, with thought rapt within and the heart at peace, I approach Thee and all my being is filled with Thy divine Presence; grant that I may see Thee alone in all things and that all may be resplendent with Thy divine light. Oh, may all hatred be appeased, all rancour effaced, all fears dispelled, all suspicions destroyed, all malevolence overcome, and in this city, in this country, upon this earth, may all hearts feel vibrating within them that sublime love, source of all transfiguration.
O Lord, how ardently do I call and implore Thy love! Grant that my aspiration may be intense enough to awaken the same aspiration everywhere:
Murshida Amat-un-Nur at the Sri Aurobindo Ashram, Delhi. Honoured by Karuna Mai to speak on the Sufi Message
Oh, may goodness, justice and peace reign as supreme masters, may ignorant egoism be overcome, darkness be suddenly illuminated by Thy pure Light; may the blind see, the deaf hear, may Thy law be proclaimed in every place and, in a constantly progressive union, in an ever more perfect harmony, may all, like one single being, stretch out their arms towards Thee to identify themselves with Thee and manifest Thee upon earth.”
– By: The Mother (Aurobindo)
7. Reflections by Murshida Amat un Nur on The Urs Mubarak of Pir O Murshid
Today is the Urs Mubarak of the great master Pir O Murshid Inayat Khan. I convey my heartfelt felicitations to all murids in the Inayatiyyah. It is a day to remember and celebrate the gift of Murshid’s being to the world. As a personal message I want to touch upon the esoteric significance of the Raag Bhairavi in which Murshid presented his signature Zikr of La ilaha ilallah Hu.
Bhairavi is one of the names of the goddess Kali and it means the Awe-Inspiring one. In arcane terms Bhairavi is the solar degree of conscious realization. The Raag Bhairavi transforms us into the solar representations of our true consciousness.
The way of the spiritual master is to be the solar worker of the ruhani sphere and this is the work of Murshid Inayat Khan in our world of the inner work. He transforms our beings from the degree of the engendered sun-being to the cosmic sun-being. In other words he is the conduit transferring our created light to the power house of the creative light for the reorganization of our beings in the One True Light. Thus the Murshid becomes the Raag Bhairavi of our souls. To be this Raag we need to discover the cosmic gnosis of our realities. When we become true surfers of the Web of Being, we will be the conscious beings of all interconnections in the great realm of existence.
The measure of our inter-connections is the measure of our universal consciousness. When we become the ruhani degree of our being our realization expands across worlds towards infinitude. In truth we are the measure of our awakening. When we are fully awake we become the Raag Bhairavi. It becomes the Raag of every leaf in the tree of our being. Every cell and atom dances to it and we become the Raag of the Bhairava, the Destroyer of Illusion. At this point the soul plays the music of the celestial degree of world peace. To become the conscious worker in the way of Murshid is to be in the conscious degree of the Raag Bhairavi
– February 2023
8. A Poem
- I have broken the Wine Jug
- I have danced on its shards
- My blood has mingled with the wine
- The red has effaced sorrow in ecstasy
- When I cry, I laugh, when I laugh, I cry
- The broken wine jug spills wine
- The broken heart spills blood
- One cries in ecstasy
- The other laughs in agony!
- Glory to the One Who Alone Remains
- Having blotted out in one blow the Many!
– By Murshida Amat February 2023
9. Wafa
What is Wafa/Loyalty?
Wafa is the word for Loyalty that we bring to the degree of measuring out our relation to another. The Wafa of a believer is the measure of his Loyalty towards Allah, which encompasses every other form of loyalty. To be loyal to Allah is to be loyal to all other relations in our life. When we are loyal to Allah we are the servants of Sincerity, and the one who is sincere alone is a friend worth having.
To be the friend of the Friend is friendship in Islam. We cannot be friends by the personal likes and dislikes distilled by our mental and emotional predilections.
To be friends through Allah and for the sake of Allah is to be a true friend. And for such friendship Allah proclaims: ” My Love is a right of the one who loves for My sake.” The one who befriends another for the sake of Allah is a friend indeed for his friendship is measured by the sincerity of serving the friend of the Friend. The sincerest way of friendship taught by Islam is to be the friend of the friend of the Friend.
– By Murshida Amat un Nur February 20th 2023
10. Inner Journey
وَلَا تَا۟يْـَٔسُوْا مِنْ رَّوْحِ اللّٰهِ ۗاِنَّهٗ لَا يَا۟يْـَٔسُ مِنْ رَّوْحِ اللّٰهِ اِلَّا الْقَوْمُ الْكٰفِرُوْنَ ( يوسف: ٨٧ )
And do not lose hope in the Mercy of Allah, none except the infidels lose hope in Allah’s soothing mercy. Surah Yusuf, Verse 87
On the inner journey to Self-Realization there are multiple maqamat al ‘ishq that we pass through. I refer to these stations unfolding within the scope of our higher traversal as stations of ‘ishq because the driving impulse on this path is ultimately Love. It is the Divine ‘Ishq of which we are born and to which we are bound until we reach back into Its Eternal Embrace. The Prophet salallaho alayhi wasallam said that of all humanity, the Prophets are the most severely tried by Allah, next come the Awliya and thereafter the pious among the community of believers.
To each comes a test and trial equivalent to the rank apportioned to his/her soul. In the intensity of trial the greatest risk is of becoming despondent, losing hope and succumbing to the satanic assault upon the fortress of iman within. Satan surrounds us with the awham(conjectures) and waswas(egoic suggestions) which launch a relentless attack of poisoned arrows of disappointments. The guard at the entrance is wounded, the gates become vulnerable. The satanic army advances. And then the Caller from the pulpit of discernment calls: wa la ta’yasu mir-rawhillah! The rear-guard is alerted and it moves forward to secure the gates once again.
This is a very significant maqam. The longer the siege the greater the demands on the inner resource for maintaining the guard. But resilience is the test of gold and only a diamond can cut a diamond. The greatest trial on the path of Love is the test of fidelity. For Allah has purchased the lives and properties of the believers (His lovers) and given them the promise of paradisiacal bliss.
اِنَّ اللّٰهَ اشْتَرٰى مِنَ الْمُؤْمِنِيْنَ اَنْفُسَهُمْ وَاَمْوَالَهُمْ بِاَنَّ لَهُمُ الْجَنَّةَۗ
9:111 Quran.
9:111 Quran.
Our weapon at this stage is La Ta’yasu Mir-Rawhillah!
Amat-un-Nur 11.3.2023
Amat-un-Nur 11.3.2023
11. The Gaze of Allah
Allah azz o jal has never left His creation without aid and help from Himself. Each moment He has kept His glance lovingly transfixed on His creation. For the guidance and direction of His creation He has sent Prophets and Messengers and when the Age of Nubuwwat was sealed He opened the Door of Walayat for His chosen and beloved ones to lead and guide mankind out of error and difficulties.
Some from the Ummat-e-Muhammadi have been selected especially and Hazrat Muhammad s.w said regarding those: Yasqa bihim ul ghays wa yansiru bihim wa alal a’daa. Blessed rain descends through them and through them victory is won over the enemies. Their presence is a means of blessing for the earth and these are the ones who are drowned in the remembrance of Allah and His Rasul s.w day and night, every moment and with every breath. Their hearts are filled with the Love of Allah and His Rasul s.w.They cast away all cares and worries of the world and join their cloaks to the Cloak of the Friend, looking to fulfill the purpose of their creation every single moment of their lives. Shaykh Sari Saqti r.a said that he once saw a dream in which he witnessed Hazrat Ma’ruf Karkhi r.a lying unconscious under the Throne of God Most Hight.
He heard Allah despite knowing the answer question the angels: Who is this? They responded: You art better aware O’ Lord. He replied : This is Ma’ruf Karkhi who has reached such a degree in My friendship that the absence of My appearance keeps him ever-restless and unconscious. It is only when I appear to Him and He enjoys direct witnessing that his consciousness returns to him and he gains rest.
– By Murshida Amat un Nur 02.02-.2023
12. The Dua-Yasin
Ya Allah Ya Qadir Ya Allah Ya Rahman Ya Allah Ya Wadud Ya Allah Ya Muqtadir Ya Allah Ya Razzaq Ya Allah Ya Raqib.
Make the Yasin the wedding dress of my soul wearing which I come to you on the night of my return. Make the Yasin my bracelet which will be the sign of my bridal state. Make the Yasin my veil which will save me from the gaze of the na-mehram. Honour me with the robe of Yasin.
Make it my khimar which protects me during my exile away from home. Make the Yasin my sword which defends me from Shaytan. Make the Yasin the kohl of my eyes by which my sight of You is sharpened. Make the Yasin my heart through which the Muhammadan Light circulates like blood. Make the Yasin my dining spread on which the Food of Your sustenance brings the satisfaction of my hunger. Make the Yasin the Key of Quranic Knowledge for me through which I gain Quranic wisdom. Make the Yasin my mantle to cover my shame. Make the Yasin the beauty of my soul and my external form by which all eyes are dazzled.
Grant me the secret of Yasin by which the sick are healed and the distressed are relieved. Aman al Aman Ya Sahib al Burhan Syed al Mursalin wa Shaf’i al Muznibin Adrikni Ba Haqqi Yasin wa Bi Jahi Siirihi wa Hirzihi Amin Ya Munzil al Quran il Hakim. Refuge O Refuge O Possessor of the Proof Chief of the Messengers and Mediator of the Sinners Help me by the right of Yasin and by the exalted rank of its secret and its safeguard Amin, O the One Who sent down the Wise Quran.
– By Murshida Amat-un-Nur 10th April 2023
13. On Walaya
On Walayah
Muhammad salallaho alayhi wasallam is the Guide of the Awliya. The Awliya are the lights of Muhammadan Walayah. They are the healers of the distressed humanity through the curative medicine of Marifah. Their task is to measure out Divine Knowledge entrusted to them, in the meaningful degrees of answering the hunger plaguing the Soul of Humanity. They function by the ternary operation of culling the essence of Being from the process of Tariqah-Haqiqah-Marifah actualization. The Universe itself is the Word of God which is translated into an anthropomorphic re-echo as the Human Presence. The value of Humanity is in the ability to represent Divine Revelation in an existentially translatable human script which comprises the lived benevolence of Divine Self-Disclosure.
The convexity of al-Zahir which gives rise to the varied multiplicity is reconciled with the concavity of al-Batin, which is the Silent Stillness of the Singular Unity. The heart of the Wali becomes the squared circle where the magnum opus of mortality being transmuted into immortality takes place. The Awliya are the actualization of the dictum: Mutu Qabla Anta Mutu/ Die before you die.
– By Murshida Amat-un-Nur: 04-05-2023
14. On The True Nature of Mahasamadhi
What is the true nature of Mahasamadhi?
According to Hindu-Yogic philosophy when human consciousness dissolves completely into Divine Consciousness, such that there remains no single bit of attachment to the bodily dimension, then an effortless release of the soul from the body happens. This is called Mahasamadhi.
The phenomenon of mahasamadhi has been a rare occurrence in humankind in the past, but future man will be able to achieve it as part of humanity’s collective evolutionary gains. The Higher Mind will become the vehicle of the body, carrying it through its potent willing measure of taking flight into the Highest Spiritual Dimension. This will bring a dissolution also termed the Return to the Source of Being. The Second Coming of Christ arrives to heal the current disunity from the Source by reiterating the meaning of Human Mind to be the will of the Mind of God. “For I came down from Heaven not to do mine own will, but the will of Him who sent me, that of all which He hath given me I should lose nothing, but should raise it up again at the last days.” John.6 (38-39)
The Surah al Waqiah of the Quran mentions the three human categories of the right(people of paradise), the left(people of hell)and the foremost(those beyond the people of paradise for they strove with all their might to reach the utmost nearness with the One). The foremost in Arabic are called the Sabiqun. The word Sabiqun comes from the root-word Sabaqa which means antecedent, primary, prevailing. The Sabiqun are actually the souls that gave themselves over completely to the Mind-Will of God, to the Foremost Will which came before everything else. The Will of the God-Mind is the consciousness of the Will of everything within the First Will. This is the True Will. Every other will is a distortion of this Will.
To see the Sabiqun through this interpretive lens is to let the Mind of God be the Sabiq; the True Will to be the leader of the personal will. In the sense of the will being our intention to carry out the impulse towards a certain act, at the level of the Will,it is the act fulfilled in the Mind of God which propels the degree of action in us. This becomes the impetus for us to do or not to do. But to carry out an act which is contrary to Divine Will is the sum of the souls of the left-hand mentioned in Surah al Waqiah. They are under the will of Shaytan, that who has been outcast due to its will being distanced and disconnected from the Will of Wills.
The word Shaytan comes from the root sha-ta- name meaning being thrown afar. It is he who has been thrown afar from the Mind of God, having been divested of the measure of True Understanding. The future Man will be anchored in the Spirit of manifesting the True Will of God. The carrying of humanity’s trust into the future is coming under the direction of the Self-regulating Will of God, I-S-L-M, that remains operative in one who achieves the mahasamadhi of the centralised mind upon God-Will.
When the Will of Allah calls, the Muslim answers with Labbayk which is not different from the consecration of one’s will to the Divine Will. In the truth defining moment of uttering Labbayk, we do not have a thing to hold onto which is other than the Will of the One. To be in this state of consciousness is to be in mahasamadhi. Entering into mahasamadhi is entering into a dissolution in That which Alone is, by the door of our own will being opened and shut behind the Will of the One who becomes the Will of our truth-defined Self.
This Will becomes the deciding denominator of how the mahasamadhi will play out in the destiny of a given human soul. The soul can either stay in the Consciousness of the One sans the consciousness of the many or be in the consciousness of the One in the many. The subservience of the wills to the Will is the reversal of one’s subjectivity into the objective measure of the Mind of God; a distillation of the revelatory streak from the subjective digressions, and thereby retrieving the course that the Universal Mind charts out for the personal Mind to follow.
– By Murshida Amat-un-Nur: 13-05-2023