Dear Azeem
I am not in a very good position to answer these Qs due to my lack of knowledge (JEHAL). I can't confirm these references as well because in office I don’t have much time.. But what i would mention is about IMAMAT. I can say without any doubt that excluding high Ranks Scholars no one from general Tshiyoo public knows much about the Wilayt o Imamat. Particularly about the ISRAR-e-IMAMAT which are clandestine. And this is right too because as per Imam Our relations with Allah couldn’t be understood by anyone except a Nabi-e-Mursel, a Malik-e-Muqarab and a Momin whose heart has strongly been tested by Allah and in some Riwayat it has been prohibited too to explain these facts (Secrets) in front of general public. Therefore normally scholars deny these Riwayat.
But you can see Imam Khomaine didn’t do this. He wrote whatever he got…….. I was amazed to read his book Sahrah Junood e Aqal wa Jehal in which whatever he has written can never be expressed. A complied transcripts in an Urdu book Imamat wa Insan -e- Kamil has answers of all of your Qs. Imama Khomaine once asked from his teacher Ayatuallah Shah Abadi Q.S that why do you revealed these secrets in front of general people (Ye log aur ye batain). Aogha replied I want these to listen these forbiddens (main chahta hoon k ye kufriyat in k kano main bhi patr jain too acha ha) (Sair 0 Salook – Urdu translation)
As Imam Khomiane Q.s said don’t disagree with one which you don’t know (Sair 0 Salook – Urdu translation)
Regards
Mujtaba
Saturday, April 17, 2010
Levels of Wajud Part-1
Until we are not familiar with WAJUD we will remain unknown with WAJIB ul WAJOOD and ourselves "mun arafa` nafsahu faqad arafa` rabhu" one who knew himself he knew his Lord!
Therefore in humble opinion knowledge of WAJUD must be at first in Usool e Deen and as necessary as to be a Muslim to be successful (Ref. Daroos e Marfat e Nafs by Ayatullah Jowodi Aomali)
"....He who is hidden in his appearance.. . {Tu Apnay Zahoor main Posheeda Ha}" Imam Ali a.s
Wajood or Existence can be understood as much as you ponder on this Ayah Kareemah` {and as per Imam Khomeini if Quran has only this Ayah then it was sufficient for one who is worth enough - Ehaal } This Ayah describe WAJUD in detail.
"الله نور السماوات والارض Allahu Nur Samawat wal Arz"
There is some useful information for about EXISTENCE
Transcendence (Tajarud) is an achievement. Man is here to achieve his destiny. What religion does it actually makes this way easy to you. Otherwise believe you me transcendence is something very difficult. That is why our infallibles (IAMA) always asked to be conscientious about Barzakh. Because Barzakh is where you achieve transcendence but not easily!!! You know there are lots of difficulties after passing which one can achieve this level of transcendence and no one knows how many years will spend to get it???
There we see in Riwayat “Die before you are died” an indication towards this. What a Muslim Mystic does, he achieves this level before his death, without passing from Barzakh. In almost all religions followers are guided towards Transcendence and same in Islam. The easiest way is also given in Islam. Some non-religious get this by observing hard practices/ spiritual trainings. But even after those practices one is not able to get it rightly mostly from EVIL way such as the persons in MIND FREEK (A program telecasted on AXN TV).
So there are many ways to reach to the level of TRANSCEDENCE (Tajjarrud - Exsistence without matter and then measure). But the right way and the easiest way is ISLAM which doesn’t even interrupt your worldly matters and takes you to that level. What do you think what Salaat is? What Salaat e Shaab is? What Fasting is? All is to meet that level and from the right path. You see you reach to somewhere but from a wrong side which may take you towards difficulties and even can change your purpose too. So reaching to Transcendence only is not an achievement but reaching from right path and of course from the shortest path.
There is world of purest transcendence known as Alaalam e Aqool -THE WORLD OF WISDOM- the second level of Transedence. There are very few people who reaches to this level. Mulla Sadra- Sadar ud deen Sherazi r.a was one of them as Imam e Rahil (Imam Khomieni) r.a quoted. Imam further quotes that in this World of Wisdom there are two parts one is reserved for pious people (Ehal e Saadat) and one for sinful but strong people (Ehal e Shaqawat). Imam says; like Churchill might have reached the World Of Wisdom but he is in second part. [Ref: Maad Translated in Urdu and easily available on all famous book stores].
The World of Wisdom is second level of transcendence and there are some other levels and the Meta-Transcendence levels (mafooq e tajjarud). The last one is for Allah Almighty only that is why called ALMIGHTY!!! . Alam e Eliyeen is also another name of the World of Wisdom and onward. You can read more on this in Urdu and recommended books are:
1. Insan e Kamil by Imam Khomeini r.a
2. Al Insan ul Noori by HIWM Agha Sadiq Haideri (Student of Ayatollah Behjat r.a; the famous Shia Mystic of this age)
3. Al Marfat un Nooraniyah – do -
4. Al Insan e Kamil – do –
5. Sharah Jnood o Aqal wa Jehal by Imam Khomeini r.a
Sorry i always have short of time thats why i broke it in two parts.
May Allah pave a way for you and others
Therefore in humble opinion knowledge of WAJUD must be at first in Usool e Deen and as necessary as to be a Muslim to be successful (Ref. Daroos e Marfat e Nafs by Ayatullah Jowodi Aomali)
"....He who is hidden in his appearance.. . {Tu Apnay Zahoor main Posheeda Ha}" Imam Ali a.s
Wajood or Existence can be understood as much as you ponder on this Ayah Kareemah` {and as per Imam Khomeini if Quran has only this Ayah then it was sufficient for one who is worth enough - Ehaal } This Ayah describe WAJUD in detail.
"الله نور السماوات والارض Allahu Nur Samawat wal Arz"
There is some useful information for about EXISTENCE
Transcendence (Tajarud) is an achievement. Man is here to achieve his destiny. What religion does it actually makes this way easy to you. Otherwise believe you me transcendence is something very difficult. That is why our infallibles (IAMA) always asked to be conscientious about Barzakh. Because Barzakh is where you achieve transcendence but not easily!!! You know there are lots of difficulties after passing which one can achieve this level of transcendence and no one knows how many years will spend to get it???
There we see in Riwayat “Die before you are died” an indication towards this. What a Muslim Mystic does, he achieves this level before his death, without passing from Barzakh. In almost all religions followers are guided towards Transcendence and same in Islam. The easiest way is also given in Islam. Some non-religious get this by observing hard practices/ spiritual trainings. But even after those practices one is not able to get it rightly mostly from EVIL way such as the persons in MIND FREEK (A program telecasted on AXN TV).
So there are many ways to reach to the level of TRANSCEDENCE (Tajjarrud - Exsistence without matter and then measure). But the right way and the easiest way is ISLAM which doesn’t even interrupt your worldly matters and takes you to that level. What do you think what Salaat is? What Salaat e Shaab is? What Fasting is? All is to meet that level and from the right path. You see you reach to somewhere but from a wrong side which may take you towards difficulties and even can change your purpose too. So reaching to Transcendence only is not an achievement but reaching from right path and of course from the shortest path.
There is world of purest transcendence known as Alaalam e Aqool -THE WORLD OF WISDOM- the second level of Transedence. There are very few people who reaches to this level. Mulla Sadra- Sadar ud deen Sherazi r.a was one of them as Imam e Rahil (Imam Khomieni) r.a quoted. Imam further quotes that in this World of Wisdom there are two parts one is reserved for pious people (Ehal e Saadat) and one for sinful but strong people (Ehal e Shaqawat). Imam says; like Churchill might have reached the World Of Wisdom but he is in second part. [Ref: Maad Translated in Urdu and easily available on all famous book stores].
The World of Wisdom is second level of transcendence and there are some other levels and the Meta-Transcendence levels (mafooq e tajjarud). The last one is for Allah Almighty only that is why called ALMIGHTY!!! . Alam e Eliyeen is also another name of the World of Wisdom and onward. You can read more on this in Urdu and recommended books are:
1. Insan e Kamil by Imam Khomeini r.a
2. Al Insan ul Noori by HIWM Agha Sadiq Haideri (Student of Ayatollah Behjat r.a; the famous Shia Mystic of this age)
3. Al Marfat un Nooraniyah – do -
4. Al Insan e Kamil – do –
5. Sharah Jnood o Aqal wa Jehal by Imam Khomeini r.a
Sorry i always have short of time thats why i broke it in two parts.
May Allah pave a way for you and others
Levels of Wajud Part-2
Actually the founder of these philosophical views is Al-Sheikh Akbar Mohiyudeen Ibn e Arabi r.a but an Imamian Sadar ud Din Sherazi r.a known as Mulla Sadra presented these thoughts by establishing a school Al-Hikmat e Muta`liya. Imam Khomeini r.a was also from this Philosphical School (Mashrab) and studied and taught the very School during whole of his life.
Initially I am presenting an introductory extract (20 lines only) from book
Mulla Sadra’s
Transcendent Philosophy - written by Brother of Rehber e Muazzam Ayatollah Dr. Seyyed Mohammed Khamenei (image below)
Note: On demand complete book can be mailed to individual.
===================================================
Before explaining this principle, it is first necessary to define some technical terms. The first term is ‘wujud’ in Islamic philosophy, which is equivalent to‘being’ and ‘existence’ in English. While actually an existing thing (like tree, Man, horse etc.) look like is called Quiddity (Mahiyat) or its external realization (Soorat e Kharji)
Existence is the only thing that is needless of demonstration, and that everyone perceives instinctively either in his essence or in practice and through experimentation. There is nothing more obvious than existence, and everything is realized in the light of existence. The natures of every living being indicate that its ‘existence’ dominates it and the world surrounding it. There is no definition for existence, and it can only be perceived by means of insightful (Wajdani) knowledge and internal personal feelings. It is the very ‘reality of existence’ that has filled the world; of course, we sometimes perceive the ‘concept of existence’ (only in the mind); however, we should not mistake it with the reality of external existence, because their characteristics are different from each other and sometimes lead man to confusion.
Although ‘existence’, itself, can be called a ‘thing’, it actually grants existence to things and makes every thing a ‘thing’. There is a reason why ‘existence’ has been understood as ‘light’ (Noor); when light shines to anything, it lights up and individuates it (that thing), and makes it stand out among other things. Existence, by itself, is only one thing; however, the quiddity (Mahiyah) of things in the world are various and of different types. lifeless bodies, vegetations, animals, and humans are all different from each other. Each type possesses certain distinctive limits and borderlines which comprise the essence (real meaning) and reality of existents. In fact, each existent has a specific pattern for itself which is called quiddity in philosophical terms. Existence can be viewed from two perspectives. On the one hand, we abstract the concept of existence from the presence of objects, that is, the existing external quiddities in the world – although different from each other – and maintain that these or those objects exist, that is, possess existence. If we view objects ordinarily (rather than philosophically), we assume that the reality of objects is the same as their quiddity rather than their existence. As a result, we say that we have extracted existence from the presence of objects. If quiddity is identical with the objectivity of objects, it seems that existence lacks reality and is, rather, a mental phenomenon. On the other hand, closer inspection reveals that, quite the opposite, it is the quiddity of objects which is a mental phenomenon, is located is the mind only…… (to be continued Insha Allah)
========================================================
Kindest regards
Initially I am presenting an introductory extract (20 lines only) from book
Mulla Sadra’s
Transcendent Philosophy - written by Brother of Rehber e Muazzam Ayatollah Dr. Seyyed Mohammed Khamenei (image below)
Note: On demand complete book can be mailed to individual.
===================================================
Before explaining this principle, it is first necessary to define some technical terms. The first term is ‘wujud’ in Islamic philosophy, which is equivalent to‘being’ and ‘existence’ in English. While actually an existing thing (like tree, Man, horse etc.) look like is called Quiddity (Mahiyat) or its external realization (Soorat e Kharji)
Existence is the only thing that is needless of demonstration, and that everyone perceives instinctively either in his essence or in practice and through experimentation. There is nothing more obvious than existence, and everything is realized in the light of existence. The natures of every living being indicate that its ‘existence’ dominates it and the world surrounding it. There is no definition for existence, and it can only be perceived by means of insightful (Wajdani) knowledge and internal personal feelings. It is the very ‘reality of existence’ that has filled the world; of course, we sometimes perceive the ‘concept of existence’ (only in the mind); however, we should not mistake it with the reality of external existence, because their characteristics are different from each other and sometimes lead man to confusion.
Although ‘existence’, itself, can be called a ‘thing’, it actually grants existence to things and makes every thing a ‘thing’. There is a reason why ‘existence’ has been understood as ‘light’ (Noor); when light shines to anything, it lights up and individuates it (that thing), and makes it stand out among other things. Existence, by itself, is only one thing; however, the quiddity (Mahiyah) of things in the world are various and of different types. lifeless bodies, vegetations, animals, and humans are all different from each other. Each type possesses certain distinctive limits and borderlines which comprise the essence (real meaning) and reality of existents. In fact, each existent has a specific pattern for itself which is called quiddity in philosophical terms. Existence can be viewed from two perspectives. On the one hand, we abstract the concept of existence from the presence of objects, that is, the existing external quiddities in the world – although different from each other – and maintain that these or those objects exist, that is, possess existence. If we view objects ordinarily (rather than philosophically), we assume that the reality of objects is the same as their quiddity rather than their existence. As a result, we say that we have extracted existence from the presence of objects. If quiddity is identical with the objectivity of objects, it seems that existence lacks reality and is, rather, a mental phenomenon. On the other hand, closer inspection reveals that, quite the opposite, it is the quiddity of objects which is a mental phenomenon, is located is the mind only…… (to be continued Insha Allah)
========================================================
Kindest regards
Levels of Wajud part-3
Dear Brothers
There were many requests for the book therefore I am mailing it to group so that everyone can get benefit of it. The reason why I was reluctant because of philosophical nature of such issues may lead towards tedious feelings regarding this subject which is not good.
Dear Friends, mind it these subjects are related to your Origin and End (Mabda wa Ma`ad) and such believes cannot be trailed (Taqleed). But you are required to spend whole of your life (plenty of time) to reading these theories so as to become your own teacher.
“May Allah bless him who knows; Who he is? From where he came? And to where he has to go”
There are many ways by which you can develop your such believes one of them is through Logic/PHILOSPHY, the other is Kalam, the third one is Shahood. Each has its own benefit but what actually our magnificent Scholars particularly Imam e Ummat Al-insan o noori - Imam Khomeini r.a adopted is the way Logic/Philosophy + Shahood o Irfan (gnosis). I here quote an extract from Imam’s letter to Mikhail Gorbachev
“….You may also have the scholars familiarize themselves with Transcendental philosophy (16) of Mulla Sadra (17) (may Allah b~ pleased with him and resurrect him with the prophets and the pious), so tha it may become clear that the nature of knowledge is different from the natur of matter and that intellect, far removed from matter, cannot be restricted b the laws governing matter.Iwon't tire you further by mentioning the works of mystics, in particul Muhyid-Din ibn-e-Arabi (18). If you wish to make yourself acquainted with th doctrines of this celebrated mystic, send a number ofyour brilliant scholar who are well-versed in this field, to Qum (19) so that, by reliance on God, th may, after a couple of years, glimpse the depth of the delicate stages o gnosis (20) which, will be impossible for them to acquire without making such journey….”
Same Imam r.a wished in his will from the YOUTH
From here you can judge that how important this philosophy is?
May Allah bless you all!
Regards,
Mujtaba
There were many requests for the book therefore I am mailing it to group so that everyone can get benefit of it. The reason why I was reluctant because of philosophical nature of such issues may lead towards tedious feelings regarding this subject which is not good.
Dear Friends, mind it these subjects are related to your Origin and End (Mabda wa Ma`ad) and such believes cannot be trailed (Taqleed). But you are required to spend whole of your life (plenty of time) to reading these theories so as to become your own teacher.
“May Allah bless him who knows; Who he is? From where he came? And to where he has to go”
There are many ways by which you can develop your such believes one of them is through Logic/PHILOSPHY, the other is Kalam, the third one is Shahood. Each has its own benefit but what actually our magnificent Scholars particularly Imam e Ummat Al-insan o noori - Imam Khomeini r.a adopted is the way Logic/Philosophy + Shahood o Irfan (gnosis). I here quote an extract from Imam’s letter to Mikhail Gorbachev
“….You may also have the scholars familiarize themselves with Transcendental philosophy (16) of Mulla Sadra (17) (may Allah b~ pleased with him and resurrect him with the prophets and the pious), so tha it may become clear that the nature of knowledge is different from the natur of matter and that intellect, far removed from matter, cannot be restricted b the laws governing matter.Iwon't tire you further by mentioning the works of mystics, in particul Muhyid-Din ibn-e-Arabi (18). If you wish to make yourself acquainted with th doctrines of this celebrated mystic, send a number ofyour brilliant scholar who are well-versed in this field, to Qum (19) so that, by reliance on God, th may, after a couple of years, glimpse the depth of the delicate stages o gnosis (20) which, will be impossible for them to acquire without making such journey….”
Same Imam r.a wished in his will from the YOUTH
From here you can judge that how important this philosophy is?
May Allah bless you all!
Regards,
Mujtaba
The Spiritual Message of Shi'ism By Allamah Sayyid Muhammad Husayn Tabataba'i
Excellent article; and I must have to quote Aogha Ali Murtaza Ziadi here while addressing a conference on Topic “Most Vital Characteristic of Imam’s Personality” on his (Imam e Ummat Imam Khomeini r.a) Anniversary; said - that we are looking at leaves of this (IMAM) grown-up tree but not looking at root that is why we are not getting/learning any thing from him and then he said The Very ROOT of his personality in fact the base on which all other characteristics were developed later was a strong grip over Gnosis & Islamic Ontological philosophy (I`rfan o Ma`rifah o Hikmah). He further said that his other qualities such as politics, leadership etc. were fruit of this feature!!!!!
And same mentioned by Mulla Sadra r.a while discussing Islamic Political Leader that "one who is not completed in these four journeys (of I`rfan o Ma`rfiah o Hikmah) cannot command the Ummah….."
- Certainly Imam e Ummat r.a has deeply read this great Mystic and he developed himself in light of instructions given by Mulla Sadra and surely successfully travelled Al-Asfar ul Arbaa` (four journeys) !!!!
May Allah bless you
Br
Mujtaba--- On Tue, 4/13/10, Farhan Bukhari wrote:
From: Farhan BukhariSubject: [sens] Spiritual message of Shiaism by Allama TabaTabaiTo: "sens" Date: Tuesday, April 13, 2010, 2:50 PM
salam
see this imp article.
http://www.tebyan. net/index. aspx?pid= 31159&BookID=20697&PageIndex=0&Language=3
The Spiritual Message of Shi'ism
By Allamah Sayyid Muhammad Husayn Tabataba'i
The message of Shi'ism to the world can he summarized in one sentence: "To know God."
Or in other words it is to instruct man to follow the path of Divine realization and the knowledge of God in order to gain felicity and salvation. And this message is contained in the very phrase with which the Holy Prophet commenced his prophetic mission when he said: "Oh men! Know God in His Oneness (and acknowledge Him) so that you will gain salvation."
As a summary explanation of this message we will add that man is attached by nature to many goals in this worldly life and to material pleasures. He loves tasty food and drink, fashionable dress, attractive palaces and surroundings a beautiful and pleasing wife sincere friends and great wealth. And in another direction he is attracted to political power, position reputation the extension of his rule and dominion and the destruction of anything that is opposed to his wishes.
But in his inner and primordial, God-given nature man understands that all these are means created for man. but man is not created for all these things. These things should he subservient to man and follow him and not vice versa. To consider the stomach and the region below it as a final end of life is the logic of cattle and sheep. To tear up cut and destroy others is the logic of the tiger the wolf and the fox. The logic inherent in human existence is the attainment of wisdom and nothing else. This logic based upon wisdom with the power which it possesses to discern between reality and the unreal guides us toward the truth and not toward things our emotions demand or toward passions, selfishness and egoism. This logic considers man as a part of the totality of creation without any separate independence or the possibility of a rebellious self-centeredness.
In contrast to the current belief that man is the master of creation and tames rebellious nature and conquers it to force it to obey his wishes and desires. we find that in reality man himself is an instrument in the hand of Universal Nature and is ruled and commanded by it.
This logic based upon wisdom invites man to concentrate more closely upon the apprehension he has of the existence of this world until it becomes clear to him that the world of existence and a11 that is in it does not issue from itself but rather from an Infinite Source.
He will then know that all this beauty and ugliness all these creatures of the earth and the heavens which appear outwardly as independent realities gain reality only through another.
Reality and are manifested only in Its Light, not by themselves and through themselves. In the same way that the "realities" as well as the power and grandeur of yesterday have no greater value than tales and legends of today so are the "realities" of today no more than vaguely remembered dreams in relation to what will appear as "reality" tomorrow. In the last analysis, everything in itself is no more than a tale and a dream. Only God is Reality in the absolute sense, the One Who does not perish. Under the protection of His Being, everything gains existence and becomes manifested through the Light of His Essence.
If man becomes endowed with such vision and power of apprehension, then the tent of his separative existence will fall down before his eyes like a bubble on the surface of water. He will see with his eves that the world and all that is in it depend upon an Infinite Being who possesses life, power, knowledge and every perfection to an infinite degree. Man and every other being in the world are like so many windows which display according to their capacity the world of eternity which transcends them and lies beyond them.
It is at this moment that man takes- from himself and all creatures the quality of independence and primacy and returns these qualities to their Owner. He detaches himself from all things to attach himself solely to the One God.
Before His Majesty and Grandeur he does nothing but bow in humility. Only then does he become guided and directed by God so that whatever he knows he knows in God.
Through Divine guidance he becomes adorned with moral and spiritual virtue and pure actions which are the same as Islam itself the submission to God, the religion that is in the primordial nature of things.
This is the highest degree of human perfection and the station of the perfect man (the Universal Man; insan-i kamil), namely the Imam who has reached this rank through Divine grace.
Furthermore, those who have reached this station through the practice of spiritual methods, with the different ranks and stations that they possess, are the true followers of the Imam.
It becomes thus clear that the knowledge of God and of the Imam are inseparable in the same way that the knowledge of God is inextricably connected to the knowledge of oneself.
For he who knows his own symbolic existence has already come to know the true existence which belongs solely to God who is independent and without need of anything whatsoever.
Allah Haafiz
Farhan Bukhari
And same mentioned by Mulla Sadra r.a while discussing Islamic Political Leader that "one who is not completed in these four journeys (of I`rfan o Ma`rfiah o Hikmah) cannot command the Ummah….."
- Certainly Imam e Ummat r.a has deeply read this great Mystic and he developed himself in light of instructions given by Mulla Sadra and surely successfully travelled Al-Asfar ul Arbaa` (four journeys) !!!!
May Allah bless you
Br
Mujtaba--- On Tue, 4/13/10, Farhan Bukhari
From: Farhan Bukhari
salam
see this imp article.
http://www.tebyan. net/index. aspx?pid= 31159&BookID=20697&PageIndex=0&Language=3
The Spiritual Message of Shi'ism
By Allamah Sayyid Muhammad Husayn Tabataba'i
The message of Shi'ism to the world can he summarized in one sentence: "To know God."
Or in other words it is to instruct man to follow the path of Divine realization and the knowledge of God in order to gain felicity and salvation. And this message is contained in the very phrase with which the Holy Prophet commenced his prophetic mission when he said: "Oh men! Know God in His Oneness (and acknowledge Him) so that you will gain salvation."
As a summary explanation of this message we will add that man is attached by nature to many goals in this worldly life and to material pleasures. He loves tasty food and drink, fashionable dress, attractive palaces and surroundings a beautiful and pleasing wife sincere friends and great wealth. And in another direction he is attracted to political power, position reputation the extension of his rule and dominion and the destruction of anything that is opposed to his wishes.
But in his inner and primordial, God-given nature man understands that all these are means created for man. but man is not created for all these things. These things should he subservient to man and follow him and not vice versa. To consider the stomach and the region below it as a final end of life is the logic of cattle and sheep. To tear up cut and destroy others is the logic of the tiger the wolf and the fox. The logic inherent in human existence is the attainment of wisdom and nothing else. This logic based upon wisdom with the power which it possesses to discern between reality and the unreal guides us toward the truth and not toward things our emotions demand or toward passions, selfishness and egoism. This logic considers man as a part of the totality of creation without any separate independence or the possibility of a rebellious self-centeredness.
In contrast to the current belief that man is the master of creation and tames rebellious nature and conquers it to force it to obey his wishes and desires. we find that in reality man himself is an instrument in the hand of Universal Nature and is ruled and commanded by it.
This logic based upon wisdom invites man to concentrate more closely upon the apprehension he has of the existence of this world until it becomes clear to him that the world of existence and a11 that is in it does not issue from itself but rather from an Infinite Source.
He will then know that all this beauty and ugliness all these creatures of the earth and the heavens which appear outwardly as independent realities gain reality only through another.
Reality and are manifested only in Its Light, not by themselves and through themselves. In the same way that the "realities" as well as the power and grandeur of yesterday have no greater value than tales and legends of today so are the "realities" of today no more than vaguely remembered dreams in relation to what will appear as "reality" tomorrow. In the last analysis, everything in itself is no more than a tale and a dream. Only God is Reality in the absolute sense, the One Who does not perish. Under the protection of His Being, everything gains existence and becomes manifested through the Light of His Essence.
If man becomes endowed with such vision and power of apprehension, then the tent of his separative existence will fall down before his eyes like a bubble on the surface of water. He will see with his eves that the world and all that is in it depend upon an Infinite Being who possesses life, power, knowledge and every perfection to an infinite degree. Man and every other being in the world are like so many windows which display according to their capacity the world of eternity which transcends them and lies beyond them.
It is at this moment that man takes- from himself and all creatures the quality of independence and primacy and returns these qualities to their Owner. He detaches himself from all things to attach himself solely to the One God.
Before His Majesty and Grandeur he does nothing but bow in humility. Only then does he become guided and directed by God so that whatever he knows he knows in God.
Through Divine guidance he becomes adorned with moral and spiritual virtue and pure actions which are the same as Islam itself the submission to God, the religion that is in the primordial nature of things.
This is the highest degree of human perfection and the station of the perfect man (the Universal Man; insan-i kamil), namely the Imam who has reached this rank through Divine grace.
Furthermore, those who have reached this station through the practice of spiritual methods, with the different ranks and stations that they possess, are the true followers of the Imam.
It becomes thus clear that the knowledge of God and of the Imam are inseparable in the same way that the knowledge of God is inextricably connected to the knowledge of oneself.
For he who knows his own symbolic existence has already come to know the true existence which belongs solely to God who is independent and without need of anything whatsoever.
Allah Haafiz
Farhan Bukhari
HAIDERIUM QALANDARUM MASTAM
Ref. trailing mail: Excellent poetry of Qalandar and there is nothing Gulvv (exaggeration / hyperbole) as normally considered. All statements are presenting a high rank of Marifah specially:
Mun baghair az Ali na danistamAli Allah az azal guftam
This is a realm (A`lam) in Irfan e Islami known as Haqiqat e Muhammadi wa Alvi a.s which is called A`lam e Ammar and as per Imam Khomeini r.a this very realm (A`lam) has nothing with creation (Khalq) and this is before beginning - Muqam e Azali – (Ref: Maqla Dowam[2] Shahrah Junood Aql wa Jehal page 33 urdu translation).
A position (MUQAM) in this realm (A`lam) is MUQAM e FANA e Noor Muhammadi wa Alvi s.a in persona (Zaat) of Allah Jallah Jalalhu (Ref. Insan e Kamil by Imam Khomini r.a)... I cannot write more about it intrested one can consult the reffered books.
In so many Hadeeth there is an indication towards this “My light (noor) was created before any thing (including The beginning)” Hz. Muhammad s.a.w.w
“… This is the Noor e Awal - first [ray of] light which is Muhammad s.a.w.w and Ali a.s….” Imam Sadiq a.s (Ref. quoted above)
There are hundreds of references - at least – could be collected just from the books of Imam Khomeini r.a, Aogha Jawad Tabrazi r.a, Aogha Tabatabai r.a, Aogha Aowadi Aomali r.a, Aogha Hassan Zodah Aomali r.a, Aogha Sadiq Haidri r.a, Sadrul Mutaliheen Mulla Sadra r.a
Imam Khomeini r.a established a HUJJAH (Final Argument) by writhing “Misbah ul Hidiyah Illa Khilafat ul Wilayah”: I think this is the book on which Imam r.a himself felt proud during whole of his life. Urdu language people unfortunately are yet unfamiliar with this book. But fortunately an alternate published two years back is a collection of Imam r.a thoughts on AL-INSAN E KAMIL which has been translated in Urdu published by Maktabtu Raza publishers. I myself feel that this whole mystic Poem of QLANDAR is explained in above referred book.
If one reads another - blessing of Allah - book “Adab us Salaat chapter Tafseer Soorah Qadar” (by Imam Khomeini r.a ) you will get the explanation of this sentence of Poem mentioned in trailing mail - “aan Ali hakim qaza o dadr” –
So nothing Gulvv!!!!!
Allahuma a`rifni Hujjatak fain lam ta`rifni Hujjatak Zalaltoo A`an deeni!!!
May Allah bless you brother.
Regards,
--- On Thu, 4/15/10, Tahir Abbas wrote:
From: Tahir AbbasSubject: [HRV] To: "human resource" Date: Thursday, April 15, 2010, 11:09 PM
HAIDERIUM QALANDARUM MASTAMH BANDHA E MURTAZA ALI HASTHAM,PESHAWAE THAMAMH Rindhanum, keh Sag E kuey Sher E Yazdhanum,,
(i am Haideri, Qalandar, mast, a person of imam ali a.s,i am the leader King Guide of all the 125hundred Thousand Rindh, sufis, Faqeers, Y, because i am Disciple-Servant of Allahs Lion Ali a.s..)Jaam mahar Ali z dar dastambaad az jaam khordam mastamKamar andar qalandar bastamAz dil pak Haidery, hastamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamAz may Ishq shah sar mastamBanda e Murtaza Ali hastamMun baghair az Ali na danistamAli Allah az azal guftamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamAsad Allah ast yadullah astWali Allah mazhar Allah astHujat Allah Qudrat Allah astBay nazeer o zaat Allah astHaidariam Qalandaram mastamBanda e Murtaza Ali hastamun cha dar wasf Murtaza guftamsar asrar barmala guftamharf haq ast barsama guftamhama az qoal Mustafa guftamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamDar pay madha shah mi poyamjuz Ali digaray nami joyamMun Ali danam Ali goyamChoon Nosahri k banda ooyamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamWasi Mustafa ali hast bagobakhuda rahnuma Ali hast bagoSarwar oliya Ali hast bagonoor e eman ma ali hast bagoHaidariam Qalandaram mastamBanda e Murtaza Ali hastamaan Ali ast saqi e kausaraan Ali Qasim naeem o saqraan Ali hakim qaza o dadrQambarash ramanam z jaan QanmberHaidariam Qalandaram mastamBanda e Murtaza Ali hastam .......
Mun baghair az Ali na danistamAli Allah az azal guftam
This is a realm (A`lam) in Irfan e Islami known as Haqiqat e Muhammadi wa Alvi a.s which is called A`lam e Ammar and as per Imam Khomeini r.a this very realm (A`lam) has nothing with creation (Khalq) and this is before beginning - Muqam e Azali – (Ref: Maqla Dowam[2] Shahrah Junood Aql wa Jehal page 33 urdu translation).
A position (MUQAM) in this realm (A`lam) is MUQAM e FANA e Noor Muhammadi wa Alvi s.a in persona (Zaat) of Allah Jallah Jalalhu (Ref. Insan e Kamil by Imam Khomini r.a)... I cannot write more about it intrested one can consult the reffered books.
In so many Hadeeth there is an indication towards this “My light (noor) was created before any thing (including The beginning)” Hz. Muhammad s.a.w.w
“… This is the Noor e Awal - first [ray of] light which is Muhammad s.a.w.w and Ali a.s….” Imam Sadiq a.s (Ref. quoted above)
There are hundreds of references - at least – could be collected just from the books of Imam Khomeini r.a, Aogha Jawad Tabrazi r.a, Aogha Tabatabai r.a, Aogha Aowadi Aomali r.a, Aogha Hassan Zodah Aomali r.a, Aogha Sadiq Haidri r.a, Sadrul Mutaliheen Mulla Sadra r.a
Imam Khomeini r.a established a HUJJAH (Final Argument) by writhing “Misbah ul Hidiyah Illa Khilafat ul Wilayah”: I think this is the book on which Imam r.a himself felt proud during whole of his life. Urdu language people unfortunately are yet unfamiliar with this book. But fortunately an alternate published two years back is a collection of Imam r.a thoughts on AL-INSAN E KAMIL which has been translated in Urdu published by Maktabtu Raza publishers. I myself feel that this whole mystic Poem of QLANDAR is explained in above referred book.
If one reads another - blessing of Allah - book “Adab us Salaat chapter Tafseer Soorah Qadar” (by Imam Khomeini r.a ) you will get the explanation of this sentence of Poem mentioned in trailing mail - “aan Ali hakim qaza o dadr” –
So nothing Gulvv!!!!!
Allahuma a`rifni Hujjatak fain lam ta`rifni Hujjatak Zalaltoo A`an deeni!!!
May Allah bless you brother.
Regards,
--- On Thu, 4/15/10, Tahir Abbas
From: Tahir Abbas
HAIDERIUM QALANDARUM MASTAMH BANDHA E MURTAZA ALI HASTHAM,PESHAWAE THAMAMH Rindhanum, keh Sag E kuey Sher E Yazdhanum,,
(i am Haideri, Qalandar, mast, a person of imam ali a.s,i am the leader King Guide of all the 125hundred Thousand Rindh, sufis, Faqeers, Y, because i am Disciple-Servant of Allahs Lion Ali a.s..)Jaam mahar Ali z dar dastambaad az jaam khordam mastamKamar andar qalandar bastamAz dil pak Haidery, hastamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamAz may Ishq shah sar mastamBanda e Murtaza Ali hastamMun baghair az Ali na danistamAli Allah az azal guftamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamAsad Allah ast yadullah astWali Allah mazhar Allah astHujat Allah Qudrat Allah astBay nazeer o zaat Allah astHaidariam Qalandaram mastamBanda e Murtaza Ali hastamun cha dar wasf Murtaza guftamsar asrar barmala guftamharf haq ast barsama guftamhama az qoal Mustafa guftamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamDar pay madha shah mi poyamjuz Ali digaray nami joyamMun Ali danam Ali goyamChoon Nosahri k banda ooyamHaidariam Qalandaram mastamBanda e Murtaza Ali hastamWasi Mustafa ali hast bagobakhuda rahnuma Ali hast bagoSarwar oliya Ali hast bagonoor e eman ma ali hast bagoHaidariam Qalandaram mastamBanda e Murtaza Ali hastamaan Ali ast saqi e kausaraan Ali Qasim naeem o saqraan Ali hakim qaza o dadrQambarash ramanam z jaan QanmberHaidariam Qalandaram mastamBanda e Murtaza Ali hastam .......
Subscribe to:
Comments (Atom)