Divine Manifestation Journey by Shaykh Sayyid Muhammad Efendi – from his book The Ascention of Love

176.th Subject

 Divine manifestations reach to a persons self and lower-self (nafs) initially from hearing.

 The manifestation of Allah Almighty annihilates this human self, transforms it.  When one is full of anger and rage, when they hear the verse of Quran:

 „Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;“ Chapter: Ali Imran -3-, Verse: 134

 This state goes from him, it disappears, it fills such a person with forgiveness and kindness.  And when one is mean and niggardy, by hearing the verses of Quran:

 „Whoever is spared from the meannes, niggerdliness of their own self; such are the ones that achieve prosperity.“ (Chapter: Tagabun -64-, verse:16)

 “ The parable of those who spend their wealth in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things.“ (Chapter: Baqara -2-, verse:261)

hearing those verses, the situations that would usually be heavy on ones lower-sel (nafs) would become easy.  This is because, these words become manifested on ones self through his ear and change him.  Allah almighty commands: „Verily in this is a Message for any that has a heart and understanding or who gives ear and is a witness.“ (Chapter: Qaf -64-, verse:37)

 „17. Those who eschew Tagut,- and fall not into its worship,- and turn to Allah (in repentance),- for them is Good News: so announce the Good News to My Servants,- 18. Those who listen to the Word, and follow the best of in it: those are the ones who Allah has guided, and those are the ones endued with understanding.“(Chapter: Zumar -39-, verse:17-18)

 Ear is a great organ through which manifestations to make one reach annihilation stations are obtained.  Likewise, all the other organ and limbs of the body are also a great window of wisdom opening to the dimension of unkown (ghayb) and meanning.  These organs one looks to their shapes and appearance with bewilderment contain many secrets.  For example the organ of reproduction thorough which all the people that all the prophets, saints appear from within, all the generations come to existence through the means of this.

 Now, without the human body and the self having changed, it is not possible to know Allah almighty.  A hadith of the prophet states:

 „None of you can see his lord until his death“  (Muslim, Fiten, no:5215, Tirmizi, Fiten, no:2161)

 This human body has no strength to stand the manifestation of the divine zat(self), divine appearance(Jamal).  (Translator Ismail’s Explanation:  Zati-ilahi and jamali-ilahi are two sufi terms.  Zati-ilahi which can be translated as divine self is the highest of all truths in sufism.  This is experiences in high stations and it is said to be like lightening, zati ilahi is beyond all existence, it is the truth and it has no time and space, at that level divine unity is beyond any cnceps, time, space, existence and everything.  This is the highest truth.  This is beyond the attributes and names.  It means beyond all the manifestations.  Manifestations are through divine names and divine attributes.  Jamali-ilahi is to do with divine appearance through divine manifestations.  This has many levels.  Every existing thing is a mirror to the jamalullah.  The real jamal appearance is hidden beyond 70 thousand or 140 thousand veils.  Each veil being a mirror. Each mirror only reflects part of the Jamalullah.  The full and true jamal is only reachable after all the veils are passed through the journey with the help of the Sufi guide.)

 A verse of Quran states: „When Moses came to the place appointed by Us, and his Lord addressed him, He said: „O my Lord! show (Thyself) to me, that I may look upon Thee.“ Allah said: „By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me.“ When his Lord manifested Himself to the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: „Glory be to Thee! to Thee I turn in repentance, and I am the first to believe.“ (Chapter: Araf -7-, verse:143) During the manifestation Moses has fallen and fainted, namely, his human body has reached to annihilation.  When he came to the state of Sahv (coming out of annihiltion state) (Translator Ismails Explanation:  Fana and Sahv are two states sufis experience.  Fana is annihiliation.  Sufi in this state is annihilated from his human self through divine manifestation.  Sahv is the state sufi awakens from annihilation.  Sahv is awakening from fana, annihilation.)  Moses glorified Allah and said: „When he recovered his senses he said: „Glory be to Thee! to Thee I turn in repentance, and I am the first to believe.“ (Chapter: Araf -7-, verse:143)

 It is said: „Eternal one can be seen through eternal attributes“.  The ones who see their Lord, those who die through „mawti ikhtiyari“ (Translator Ismails Explanation: mawti ikhtiyari is a sufi term.  Mawt means death, ikhtiyar menas willingness.  Through sufi journey one is cleansed from human bodily attributes like anger, hate, envy …etc., and then later in the journey things like thoughts, ideas, self will …etc are slowly replaced by divine manifestation.   At the end person becomes like dead, with no will, no needs, no desires, no ideas, no expectations etc.  The highest stage is „Abondenment of abondenment“.  At the highest level one looses his personality and self all together and abondens even obendening things this is because at this level divine will overtakes ones will.  This is not achieved though, this has to happen to one, there is no way to abonden ones will while there is will, this is because one with will abondening his will is still a human with will), those annihilate themselves in Zati-ilah(divine self), by changing their human bodies, they reach to the station of „Abdal“. (Translator Ismails Explanation: Abdal is a sufi station in which one has no will, divine will replaces ones will, total annihilation under divine manifestation is continuous)  These truths are known to those know these things, they are not known to those are not aware of them. The closeness of sufi mureed increases and thus, the human body changes.  The closeness (yaqeen) is three types in the presence of the friends of Allah: Ilmal Yaqeen, Aynal Yaqeen and Haqqal Yaqeen.

  If a murshidi qamil (sufi master) comes and says, „there is fire in such a place and I am informing you“, this information about the fire is ilmal yaqin for the sufi mureed follower.  If sufi mureed follower goes to that place and see the fire this is Aynal Yaqeen, if sufi mureed enters the fire and burns himself, this feeling and knowledge represents is haqqal yakin.  In the degree of ilmel yaqeen, there is the change of the attributes that, this is the transformation of ignorance to knowledge, change to it.  In the station of haqqal yaqeen, there is the transformation of human self, that, at this station, rawness, being raw goes, (Translator Ismails explanation:  raw, being raw is a sufi term, before being mature human all humans are considered raw, this rawness is understood like a green apple before it is red and tasty.) and with the divine manifestation and divine love,the person annihilates himself, and he gets painted by the colours of divine lights and manifestations, becomes transformed. The training and advices of the murshidi qamil – sufi master – transforms the attributes of a person.  Then, by murshid – master – opening the eyes of menaning of that person and maturing him through the fire of love and manifestation of Allah, the self of sufi mureed follower is transformed and thus human body disappears.

 Translated from the book written by Qadiri Murshidi Qamil, Sheikh Sayyid Muhammad Efendi KS, „The Ascention of Love“

The balance of Sharia – Tariqa in the way of people of Allah (Ahlullah)

Allah Almighty commands:
“If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves.”(33)
Good deeds turn around and come back to the person who did them. The good deeds done are indeed for the benefit of the person that did them. Those good deeds of him are given back to him. Allah almighty commands:

“Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? “(34)

Servant makes profit rather then loss from his good deeds; as his good deeds are given back to him in many folds. Thus, for every favour that is given to us there is a thanking and good deeds to be done. There are good deeds for hand. There are good deeds for tongue. Tongue has been created to make dhikr, to praise Allah. Hand has been created to reach for good things. Hand has capability to speak, feet also has capability to speak. Those will tell about all the merits and sins one by one and they will be witnesses in favour of or against a person.

Allah Almighty commands: “On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions.”(35) The organs of the body speak in the presence of Allah Almighty. If a person is sinner, ears complain saying; “you have cheated me, you have made me worthy of Hell even though I have served you”. Hands also complain saying, “you have used me in bad places, you have not extended me to good places; I am also suffering with you now”. As a result, the only duty of all the bounties and organs that are given is, to serve Haq. Allah Almighty commands by addressing His prophet: “Say: If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful.“(36)

It is for this reason that, the people of Allah who reach to the love and realization of Allah know that notions like tariqah, sharia, truth and closeness to Allah are intermingled and tied together. Now, tariqah without sharia can not exist, tariqah without sharia is invalid. Tariqah without sharia is a trick of shatan and nafs(animal-self). Tariqah and sharia are tied together. One can not exist without the other one. Indeed our way is the way of sharia, tariqah, truth and closeness to Allah. Our way is the way of the prophets and the saints. Our way is the way of Quran and the sunnah of the prophet PBUH. Life of people in this way don‟t end, it changes. In this way of the people of Allah, when the mortal life finishes, one passes from one place to other. The door of grave is the door of Heaven. The prophet of Allah says, “Grave is a garden from the gardens of heaven”(37). When a faithful servant enters through the door of grave, he enters through the door of heaven. For this reason, let us do our deeds with devotion, sincerity and loyalty.

Allah Almighty commands: “Ye are the best of peoples, evolved for mankind”. (38)
The must beloved community (Ummah) in the sight of Allah is, the community of Muhammad, living with their faith. What a great happiness to be from the followers of Hazrat Muhammad (PBUH). Living with faith and sincerity provides for the happiness of the eternal life. Death is only continuation of life for a believer. There will be no difficulty for them in the grave, the judgement day or the bridge of Sirat which goes over hell. They will enter the paradise and see Jamalullah (Appearance of Allah). We have come to this door to obtain the good pleasure of our lord and see the Jamal(appearance) of Allah. Hence, we will continue on this way until wee reach to find Him. Allah Almighty has promised to show his Jamal(appearance). Also, He has promised to put the believers into His heaven. There is no trouble, suffering or illness in Heaven. There is happiness forever. Believers will live with their families there. The key to all those good blessings is tawhid(belief of oneness of Allah). Let us not drop tawhid(la ilaha illallah) and lafzu-Jalal(Allah) from our tongues and hearts.

Those who are serving to the way of Sufism, which is the spiritual door of Allah, have to show warm feelings towards people. In religion, there is serving and respecting the elders. This dargah belongs to Hazrat Abdulqadir Jilani who is the senior of all of the saints. To show affection to this door and to show warmth to the people of this door is the duty of everyone in the way of people of Allah (Ahlullah).

Some Sufis do not realise that they are making mistake themselves but saying: “loud dhikr is wrong”. If a matter comes up and asked first Quran is consulted then the hadith of the prohhet PUH. Questions are answered within the boundaries of the jurisdiction of the shari‟a and with a method. This is the way problems are solved. No one in Islam is given the right to make judgements with their own ideas and opinions independent of shari‟a law. When the prophet of Allah SAS was sending Muaz Bin Jabal to Yemen as governor; he asked, “Ya Muaz, how will you judge among people?” Muaz answered, “With the book of Allah!” The prophet of Allah said, “What if you come across a matter for which there is no solution in the book of Allah?” Muaz answered, “With the help of the Sunnah of the prophet.” The prophet of Allah asked, “What if you can not find in that either?” Muaz said, “I will do interpretation”. Our prophet PUH was happy with these answers and he prayed for him. (39)

Religious questions are not solved by the opinion of the people. A Muslim must first consult the book of Allah then the sunnah of the Prophet and if he can not find it in them he should look at the Muchtahids(the ones who have interpreted the essential matters like Abu Hanifa) books. No doubt, the gate of interpretation is open till the day of Judgement, but interpretation is made with some level of authority and method and within the boundaries of the shari‟a.

Some people had gathered and came to us and said, “O Hodja, we would like to ask something form you. We went to a place, they were sitting and doing dhikr. We said, let us sit on the edge of your circle and do dhikr with you. They replied as saying, you can not enter our dhikr. We have asked what was the reason and they said, this is because you are not in our tariqah (sufi path). They have not accepted us to their dhikr circle, how is this possible?

Allah almighty says “We sent thee not, but as a Mercy for all creatures.”(40) and “The Believers are but a single Brotherhood: so make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy.”(41) Believers are made brothers to each other by Allah Almighty. The believers are brothers. They are tied together like the grapes on a grape bunch. Thus, the believers are fed from the spirituality of the prophet Muhammad just as the branches of grapes get nutrition from the soil. If you do not accept a sufi to a dhikr circle, do no accept him to your conversation, your behaviour contradicts the way of the people of God. Your behaviour would be considered as ill-behaviour in the path of the great saints. Likewise, if a dinner table is prepared and some people are invited and others are not invited to attend the dinner would be considered ill-behaviour. To deprive a believer of Allah‟s mercy is one of the biggest wrongdoing and one of the biggest sins.

Some Sufis say: “if you do loud dhikr, you are guilty”. However, our Prophet PBUH had ordered Bilal; “Come on Bilal declare Allahu Akbar to the world”. People saying this are not aware of the wisdom of why Azan (Call to prayer) is said loud, they don‟t know. The holy Quran is ordering to mention, dhikr Allah both secretly and openly. A part of the salah prayer being loud, hajis in Hajj crying “Labbayk” loudly, the saying of khutbahs on Friday‟s loudly; all of those make a part of Islam. Those who think loud dhikr is wrong do not think as “why are we not accepting some parts of Islam”. To believe in Amantu (#) is only possible by accepting the religion Allah Almighty sent as a whole. In our honoured sufi path, zikr is done as both loud and quietly. Those who say “you would be thrown out of the tariqa if you do zikr lodly” are wrong. Knowingly or without realization; they are going against a part of the religion, a part of the jurisdiction the Quran brought. Our path is the path of Quran and Sunnah of the prophet PBUH. Those who do not comply with the Quran and the sunnah tradition of the prophet PBUH, would be considered as not complying with Sufism and tariqa. Anything not being acceptable by the Quran and the sunnah traditions of the Prophet PBUH is out of the scope of the religion, not liked , and not accepted by the Sufis.

We will follow the Quran and the sunnah tradition of the prophet PBUH, and obey to Allah and the prophet of Allah PBUH. We will perform whatever the divine command is, and we will live and help other to live the sunnah tradition of the Prophet PBUH. The prophet of Allah says: “Those who turn their faces away from my sunnah tradition are not from me”. (42)
I have said all these, so that you hear it from our tongue. You can say to others: Our sheikh has spoken with his own tongue and it is up to you whether you accept this or not. There is nothing to be sad about this.

# “Amantu Billah” summarizes the essential beliefs of Islam and means: I believe in ALLAH, in His Angels, in His Books, in His Messengers, in the Judgment Day and in the Destiny; and I believe that everything, good and evil, comes from ALLAH; and I believe in the Day of Resurrection; whereby I testify that there is no god but ALLAH and Muhammad is a Slave and Messenger of ALLAH

33-Chapter Al-Isra Verse – 7
34-Chapter Al-Hadid Verse – 11 and Chapter Al-Baqara Verse 245
35 – Chapter En-Nur Verse – 24 , Chapter Yasin Verse 65
36-Chapter Al-Imran Verse – 31
37 Tirmizi (number:2460)
38 Chapter Al-Imran Verse – 110
39 – Tirmizî (H. No. 1327); Ebû Dâvut (H. No. 3592).
40 – Chapter Prophets, verse 107
41 – chapter Al-Hujurát, verse 10
42 – Sahihu Bukhari (4776); Sahihu Muslim (1401); Sunenu Nesai (5324) …etc

True Faith (Sahih Iman)

The biggest cause for us is to protect our faith. If a servant protects his faith and dies in that state, he saves himself. If he is a sinner, he either gets forgiven or he burns in hell for the amount of his sins but gets saved at the end. If he is a righteous person, he goes to heaven. Allah Almighty commands:
“Then, he whose balance (of good deeds) will be (found) heavy, Will be in a life of good pleasure and satisfaction. But he whose balance (of good deeds) will be (found) light,- Will have his home in a (bottomless) Pit. And what will explain to thee what this is? (It is) a Fire Blazing fiercely! “(30)

10 merits are written to the notebook of the deeds of a believer against a good deed. Only one sin is written against a sin. Allah Almighty commands:
“He that doeth good shall have ten times as much to his credit: He that doeth evil shall only be recompensed according to his evil: no wrong shall be done unto them.” (31)
There is an angel on our right side who writes merits, there is an angel on our left side who writes sins. Allah Almighty commands:
“But verily over you (are appointed angels) to protect you,- Kind and honorable,- writing down (your deeds): They know all that ye do. “(32)

The points which make our faith are based upon the foundations of:
“Amantu Billah” Allah Almighty exists and is one. He has no partner or helper. He is free from space. Allah almighty hears and sees everything. He has power and the omnipotence. He is the owner of everything. He bigoted not, nor is He begotten. He has Asma-ul Husna (The beautiful names of Allah). He has a thousand and one names. His names are mentioned in the Holy Quran. His 99 names are written in the tablets. Every name has different meanings.

“Wa Malaikatihi” Allah Almighty has angels. Angels do not eat or drink and they have no such attributes as male or female. Their number are only known by Allah. A portion of them are responsible over the commands of Allah for His creatures.
There are also the jinn and shatans in addition to them. The Jinn and the shatans are close to each other. There are believers among the jinn. As they came once and listened to the call of Muhammad; some of them have accepted Islam. As for the shatan‟s, only Allah knows their numbers. There are different varieties of shatans. Now, we believe in the existence of the angels, the jinn and shatans.

”Wa kutubihi” we believed in the books and the booklets. 4 books have come to the prophets. 100 booklets have come to some of the prophets in pieces. the Book of Psalms came to David (PBUH), the old testament to Moses(PBUH), the new testament to Jesus(PBUH), Quran to Hazrat Muhammad (PBUH). Four books and 100 booklets have been collected in Quran. The believers in Quran are the people of belief. The ones who don‟t believe in Quran are the people of rejection. The old testament, the book of psalms and the new testament have been made invalid, their authority has been phased out. All the books that have been sent by Allah almighty has been brought together in the Holy Quran. We have believed in all this.

“Wa Rasulih” we have believed in the prophets too. A believer must believe that all the prophets have been sent by the Haq the Most High. If a Muslim gets angry with the Christians and says, “you don‟t believe in our prophet Muhammad, so I am not accepting Hazrat Jesus” he becomes an unbeliever.

“Wa‟l Yawmi‟l-ahiri” we believed in the day of judgement. We have believed in the day of judgement, meaning, belief in returning to life after death, the formation of the place where people will gather on the Day of Judgment and people will give account of their deeds.

“Wa bi‟l Kadari Hayrihi ve Sharrihi Minallahu Taala” meaning we have believed in fate. We believed that bad or good are from Allah but servants do have a limited will. A servant must not use his limited will in a bad way, if he does so, Allah creates the servants bad will and this way he commits his sin.
Humans have limited wills. For this reason humans are responsible for their sins and merits.

“Wa‟l Ba‟su Ba‟dal-Mawti Hakkun” this is an important matter, the place where people will gather on the Day of Judgment will be formed and questions will be asked. People of the faith will be driven to Heaven and the people of rejection to Hell.

It is necessary for someone to became a believer and go to heaven to believe in those six conditions, to approve those matters and anything related to them, and never be in doubt of them. To have any doubts from those belief principles takes one out of the circle of faith.

To believe in Amantu is the belief of imitation. If servant believes in them but has shortcomings in his deeds, he does not get out of faith, does not become an unbeliever. May be my lord forgives the shortcoming of this person. May be He throws him into his Hell but eventually takes him out again. However, one becomes an unbeliever by rejecting any of the conditions of the Amantu. It is necessary to be very careful on this matter.
I have raised this subject because, the most important matter is the matter of faith, to protect faith. May Allah make our end good. (Amen)

30-Chapter Al-Qaaria – verses 6-11
31-Chapter Al-Anaam – verse 160
32-Chapter Al-Infitar – verse 10-12

Dua (Supplication)

Supplication is: One‟s admission of his weakness to his creator by turning towards Allah and praying. Allah Almighty commands: (O my Prophet) Say that: “My Lord would not concern Himself with you but for your call on Him” (26)

Calling on Allah a lot is a sign of closeness to Him. Indeed, prophets are people who have prayed to Allah the most during their lives.
Supplication is the weapon, the sword and the door of salvation for the believer; the believer must make supplication with his heart, tongue and good deeds. Allah almighty commands: “Call on Me; I will answer your (prayer).”(27)

Supplications are answered. Allah almighty commands that; “When My servants ask thee concerning Me, I am indeed close (to them): I respond to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.” (28)
Friends of Haq supplicate a lot. This supplication joins the supplications of the saints and Abdulqadir Jilani and ascents to Allah. The prayers of saints are widely acceptable. This is a good example for this:
Hazrat Maruf-u Kerhi has made good prayer to hazrat Sirr-i Sakati when he did a favour to an orphan. One day a fire breaks out in the high street in which hazrat Sirr-i Sakati had his shop. All the shops in the street burns, apart from the shop of hazrat Sirr-i Sakati. The shop of hazrat Sirr-i Sakati had not burned because of the prayer of hazrat Maruf-u Kerhi.

Supplicating to Allah is a duty for servants. Our duty is to pray to Allah; regardless of whether our prayers are accepted now, or delayed to a later date, or not accepted for the reason of not being to our best interest.
Allah does not like the tongue which does not supplicate to Him. No matter how sinner a person is, if he supplicates to Allah, Allah Most Glorified loves him and leads him to the right path.
Allah Almighty commands that: “And those who strive in Our (cause),- We will certainly guide them to Our Paths: For verily Allah is with those who do right.”(29)

26- Chapter Furqan – Verse – 77
27- Chapter Mumin – Verse – 60
28-Chapter Baqara – Verse – 186
29-Chapter Al-Ankabut – Verse – 69