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“

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