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bout Me

D A N I / I N D R A N U

A R LS TA D,

R ML A N D, S WE DE N

Ha Mim} Huw a Al laahua H u w a Mu h a m m a d u n ;u w a A h a d u w a H u w ahm adun; Laa-i laaha-

l laa-Al laahu-uhammadun-Rasuul-

Salam Allah,

u MHMD!

Greetings and salutations unto the Resplendent Quthb (Pole) of ourMuhammadan Path, ath-Thariqah al-Muhammadiyy ah al-Akmaliyy ah

l-Ahadiyy ah, ash-Shahib al-Himmah (the Master o f Aspiration), wal-Qawiyy al-Arkan al-Ma'rifat (the Strong One of the Pillars of

Knowledge), wa al-Fatih al-Mughaqat (the Opener of the LockedDoors), wa al-Qudwata as-Sura (the Guide of those who travel at

ight), wa al-Warith al-Khatm an-Nabiyyin (the Inheritor of the Sealf Prophets), wa al-Burhan al-Haqiqah (the Proof of Reality), asy-

Syaikh al-Akbar I bn al-'Arab i, man y uqimu bi 'Amr Allah (he who ishe Carrier of the Commandment of A llah).

s we know, Syaikh al-Akbar left quite many Shalawat 'ala Nabi, eachf which is a Great Treasury (Kanz al-Haqa'iq) represe nting the

Station (Maqam) of Uniqueness of the Syaikh as a Unique Knower o fllah's Light, which signifies his Prox imity with the Reality o f as-

Sayy id al-Wujud wa as-Sabab al-Maujud (the Chieftain of Existences),a al-Imam al-A'immah (the Imam of Imams), wa an-Naqib al-

Mahbubin wa al-Fardh al-Ahbab (the Chieftain of the Loved Ones andhe Most Unique Beloved), wa al-Maqsuda as-Salikin (the Destinationf Spiritual Travelers), the Holy Prophet Muhammad.

Know that every Pivotal Saint (Wali al-Quthb) in a specific age mustav e Direct Encounter with the Muhammadan Presence (al-Hadhrahl-Ahmadiyy ah al-Muhammadiyy ah). He also receiv es from the

Prophet a spec ial Wird unique to him, in the form of Shalat 'ala Nabi.his may appare ntly be long or short, repre senting the Simple Unityf that which is ex perienced in the Most Sacred Presence o f Allah, al-

Hadhrah al-Ahadiyy ah. In itself, it enco mpasses the sev en stages ofDzikr Allah:

1 . Dzikr Thawwaf2. Dzikr Nafi Itsbat3. Dzikr Itsbat Faqat
http://3.bp.blogspot.com/_HEZzDQQHD0s/SjjRMirCl_I/AAAAAAAAAKM/BQoZIZ-b2bM/s1600-h/mim.jpghttp://sufi-horizon.blogspot.com/search?updated-min=2007-01-01T00:00:00-08:00&updated-max=2008-01-01T00:00:00-08:00&max-results=50http://void%280%29/http://sufi-horizon.blogspot.com/search?updated-min=2008-01-01T00:00:00-08:00&updated-max=2009-01-01T00:00:00-08:00&max-results=21http://void%280%29/http://sufi-horizon.blogspot.com/2009_03_01_archive.htmlhttp://void%280%29/http://sufi-horizon.blogspot.com/2009_05_01_archive.htmlhttp://void%280%29/http://sufi-horizon.blogspot.com/2009/06/kanz-al-haqaiq-al-quthbiyyah.htmlhttp://sufi-horizon.blogspot.com/2009_06_01_archive.htmlhttp://void%280%29/http://sufi-horizon.blogspot.com/search?updated-min=2009-01-01T00:00:00-08:00&updated-max=2010-01-01T00:00:00-08:00&max-results=4http://void%280%29/http://sufi-horizon.blogspot.com/search?updated-min=2010-01-01T00:00:00-08:00&updated-max=2011-01-01T00:00:00-08:00&max-results=2http://void%280%29/http://sufi-horizon.blogspot.com/search?updated-min=2011-01-01T00:00:00-08:00&updated-max=2012-01-01T00:00:00-08:00&max-results=1http://void%280%29/http://www.blogger.com/profile/08434472797633750627


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l laah {Ya Sin}

iew m y com plete profile

4. Dzikr Ism Dzat5. Dzikr Taraqi6. Dzikr Tanazzul7 . Dzikr Ism Ghayb

Nowadays, the word 'Quthb' is so often misused to simply represent aeader o f a thariqah, while he may lack the Muhammadan Reality inimself. Never has the world o f Tashawwuf seen such a so rry stateefore.

Instead, there is so mething truly essential that the Quthb must know,egarding his Rank. The Principal Hierarchy of Muhammadan

Overflowing is known to Ahl al-Haqiqah in the following way:

1. The All-Encompassing al-Hadhrah al-Ahmadiyy ah al-Muhammadiy yah, o f Sayy idina Muhammad alone, who is the FirstSign-Appearance (Manifestation/Tajalli) of Allah's Oneness(Ahadiyyah), that is, of Allah's Essence (Dzat Allah), by Allah'sEssence, in Allah's Essence, with no relative, attainable 'openness'(directionality and deriv ative) with respect to contingent phenomena

f Otherness, other than with respect to the Divine Names andttributes proceeding from this State (al-Wahdah al-

Muhammadiy yah), whereby Say y idina Muhammad alone is thebso lute Prophet and the A bsolute Saint, the Essence of Essenc es (al-

'Ay n al-A'yan fi al-Haqiqah al-Haqa'iq) and the Lone Pearl (al-Jauharl-Fard) in the Ocean of Being (al-Bahr al-Wujud). No o ne else has anyhare nor full co mprehension of its Content (hence the term 'Ummi'

(Indescribable) attributed to the Holy Prophet), for it is essentially ,rimarily, limitlessly One with the State of Non-Manifestation (Laa'ayun) of A llah's Essence, bey ond 'Manifestative Descent/A scent'

(Tanazzul/Taraqi). This is the Abso lute, A ll-Inclusiv e Station ofSingularity or at-Tauhid adz-Dzatiyy ah, re presenting theMuhammadan Reality (al-Haqiqah al-Muhammadiyy ah) o fHa Mim(MHMD).

2. A l-Hadhrah al-Masihiyy ah, which is an Opening at the 'Right Side' ofhe Muhammadan Presence, existing in parallel with al-Hadhrah al-

Muhammadiy yah al-Mahdiyy ah. This belongs to Sayy idina 'Isa, whos closest to the Pro phet Muhammad, and who is the first to rece iveis Light, in the line o f Prophets. He receiv es the Muhammadan Lightirectly from the Holy Prophet Muhammad without an intermediary.his Station contains:

3. The Sphere of Prophets (al-Hadhrah al-Anbiyy a), from Sayy idina'Adam to Sayy idina 'Isa, who receiv e the First Means of Knowledge of

llah's Essence, al-'Aql al-Qudsiyyah al-Muhammadiyyah (the SacredMuhammadan Intellect), directly from the Holy Prophe t Muhammad,

ithout an intermediary. They are also Carriers and Expositors of theProphetic Standards.

4. A l-Hadhrah al-Muhammadiyy ah al-Mahdiyy ah, which is anOpening at the 'Left Side' of the Muhammadan Prese nce, ex isting in

arallel with al-Hadhrah al-Masihiyy ah. This belongs, pr imarily, tohe historic Hadhrat Muhammad al-Mahdi. I t c ontains:

5. The Sphere of A ppearances of Imam al-Mahdi (al-Hadhrah al-Muhammadiy yah al-Mahdiyy ah ats-Tsanawiyy ah), with each

ppearance manifest in the Reality of the Quthb of ev ery age. Such aQuthb is called the Seal of Saints (al-Khatm al-Awliyy a), or simply the
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Primordial Pole (al-Quthb al-Fardh). The sphere also consists of thenown Caliphs of the Holy Prophet that succ eeded him bothistorically (in time) and spiritually (in reality). Imam al-Mahdi andhe Quthb of ev ery age rec eive the Muhammadan Light (Nur

Muhammad) directly from the Holy Prophet Muhammad, without anntermediary.

6. Al-Hadhrah al-Awliyy a ash-Shidiqiyy ah al-Akmaliy yah, whichxtends from al-Hadhrah al-Muhammadiyy ah al-Mahdiyy ah,hereby the Muhammadan Light is bestowed by A llah on a fewhosen souls as an I ntrinsic Gift, and not by means of the usualractical training/guidance. They need not a phy sical human being

(rabithah/mursyid/pir) to train them. Instead, they are trained byhe Holy Prophet himself, whose communicativ e appearance

(manifestation) in them is known as ar-Ruh al-Idhafi (al-Khidhr), orimply the Holy Spirit (ar-Ruh al-Quddus).

he A pex -Sourc e o f this rare blessing, after the Prophet, is al-Mir'atn-Nabi (the Pro phetic Mirror) Hadhrat A bu Bakr ash-Shiddiq. Theeople o f this State see o nly the Station of the Prophet before them,ith themselves mirroring the Prophetic Essence (adz-Dzat al-

Muhammadiy yah). They reco gnize the Muhammadan Reality in a

ost unique, singular (solitary ) way, within and without, bey ond theontex t of their birth, c ontinuity (training), and death. Such

ndividuals are very , v ery few in every age. They are usually notnown to other people, including Saints (Awliyy a) of lesser ranks.heir Station is also c alled al-Kahfi, due to its Sublimity and

Solitariness. Amo ng those po ssessing this State known to us areSyaikh Manshur al-Hallaj, Syaikh Bay azid al-Busthami, Syaikh Syams

t-Tabriz, Quthb al-Ghawts 'Abd al-Qadir al-Jailani, Syaikh al-Ghawtsbu Mady an al-A nshari al-Maghribi, Syaikh al-A kbar I bn al-'Arabi,

Sayy id 'Ab d al-Karim al-Jilli, Syaikh 'Ab d al-Jalil al-Jawi (Sy aikh Sitienar, in Java), Syah Wali Allah ad-Dehlawi, and Syaikh Ahmad at-ijani. Some of them are, in fact, the Poles (Aqthab) of the Sphere.

his is the Special Way (ath-Thariqah al-Khashah). Extensively, it islso united with the more c ommo n ath-Thariqah an-Naqsybandiyy ahl-'Isy qiyy ah, stemming from Say yidina A bu Bakr ash-Shiddiq.

7 . Al-Hadhrah al-Awliyy a al-'Alawiyy ah al-Anfusiyy ah (al-Hadhrahl-Masyaikh), which ex tends from al-Hadhrah al-Muhammadiyy ah al-

Mahdiyy ah by means of hierarchical chains of spiritual teachers,temming from Zhill Allah Sayy idina 'Ali ibn Abi Thalib through

Imam Junay d al-Baghdadi. It co nsists of the sphere of all therganized, genuine paths (thuruq) known to us (essentially there are

40 o f them), whose emphasis is attachment to the purified selv es ofheir Syaikhs (hence the name 'Anfusiy y ah'). This is the General Way

(ath-Thariqah al-'Ammah), which many people can afford to follow.For them, Direct Unveiling (Kasyf) in the MuhammadanPresence/Reality is simply unbearab le due to differences in theirubstances. Instead, they must follow the expansive ro ute, step bytep, towards A llah's Ultimate Mercy .

In reality , al-Maqam al-Quthbiyy ah is onewith al-Maqam al-Khatmiy yah. It denotes the Wali who has fully ex perienced Qiyamah(Resurrection) in ar-Ruh al-A'zham (Nur Muhammad), receiving al-Faydh al-Aqdas (the Most Sacred Overflowing) directly from theProphet Muhammad. Upon reaching this highest stage in the Mi'raj,he Muhammadan Reality is fully realized/activated in the Wali. This

Self-Realized Muhammadan Reality is essentially what is called


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'Muhammad al-Mahdi', and its Opening (Futuhiyy ah) is what is calledhe Great News and the Great Fire (an-Nar Allah al-Muqada)rece ding the (individual) Qiyamah. This is a highly solitary State o f

Glory . There c an only be One Perfect Mahdi in a specific age. Thehain of appearances of al-Mahdi culminates with Hadhrat Imam

Muhammad al-Mahdi himself, who shall appear at the end of ends,ith the Banner of al-Mutakabbir.

t last, realizing the Muhammadan Reality (al-Haqiqah al-Muhammadiy yah) is what Sufism (Tashawwuf) is all about.Ev ery thing else you m ay witness is like a po llen grain, a dispersing

ave, or a shadow perceived in your own incapacity.

In Muhammad (MHMD), Allah's Most Hidden Essence (Dzat Allahl-Ghay b al-Muthlaq) is the H in his M, and He witnesse s Himself, in

His own Uniqueness (al-Hadhrah al-Ahadiyyah al-Aqdas), in the M ofis H. A ll in All is manifestly gathered in his D, ensuing from hisbeing

HM (Ha Mim ), without o therness and precedenc e in Allah'sRemembrance o f Himself. Thus, if y ou know A llah as Allah, y ou shall

now that Muhammad is Lov e's Only Meaning in all 7 0,00 0 v astOceans of Secrets.

a shalla Allahu 'ala Sayyidina wa Mawlana Muhammadin wa Alihi-h-Thahirin

a Shahbihi-l-Mukhlisin wa sallam.

Mahabbah,

Dani

Posted by Dani/Indranu at 3:07 AM

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M. H. said...

Belov ed,Humanity and Divinity in yo ur wo rds definitely

are as complementary as He whose silence teaches y ou

how to utter His words.

M.

October 23, 2009 at 3:42 AM
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