Thursday, November 20, 2008

The Reality of Human Essence | the Hu of Hu-man

essence mysticsaintIn the Name of Allah.
I seek refuge in Him
and ask for Him
and give up for Him.

My Lord You are my Refuge
and my End
and You are the Sufficer.

Do you think you are a small star
While, in fact, you comprise the universe?

... the slave (the devotee, lover, the instrument) in outer appearance is not God but the Essence of the slave is indeed God. So when his bondmanship ('ubudiyyah) is annihilated (al-fana to be baqa) in the disappearance of his human density, the Essence of the Lord shows His bondsmanship as that which had happened to Moses when God manifested Himself to him on the mountain and Moses went on his knees stunned.

... recognition is a manifest acknowledgment of what he had witnessed of the Divinity of the Lord existing in the bondsman and that the bondsman is but a rank of Divinity through which the Lord appeared in the form of the slave.

This is the ultimate end, that is, the realization of the slave of the Divine Essence in himself and the existence of it thereby. Then are the two stages distinct: the Earthly and the Divine, from the Essence of God (martabha illahee) which is the manifestation of Divine Existence.

You are the manifestation of the existence - the ground of God (mather al wujud illahee). If you, my beloved, do understand, then you will do so truly and you will recognize your earthly rank and there will be shown unto you the Lights of the Divinity (anwar rububiyah). In effacing yourself, you become fastened to it.

None but you is the slave
and none but your Essence is Lord.

The Perfect Man said, "I have never uttered a word, except that which Allah hath spoken." Since the Perfect Man is truly a slave of Allah and his bondsmanship is complete, he speaks not, except by Allah by the inspiration of Allah and he hears not but through Allah and he tastes not, nor does he smell or feel except through Allah, who is really his hearing and his eye sight and his hand and tongue and sense of fragrance and all. It is then taken for granted that God is the Hearer (as-Sami), the Seer (al-Basir), the Living (al-Hayy), the Mighty (al-Aziz), the Speaker (al-Mutakallim), the Knower (al-Aalim), and the follower of Him for Him and to Him.

This Gracious breath, the breath of the Perfect Man, teaches us that he who is thus, is then the utterer of every word that is Divine. And the Prophets and their bond by friendship and through apostlehood, eternity and individuality; all are His word. He is then the utterer of them. Nothing is said but God is the Sayer, that is God is the Speaker by necessity and not by probability.

"I perform not anything, but Allah is the performer, who sent it knowingly and the angels are witness, and Allah sufficeth for the Witness, He is the Satisifer."

- from the teachings of Shaykh Muhammad al-Jamal ar-Rifai as-Shadhili, may God be pleased be with him and connect us to his station. Quoted from his book, Music of the Soul: Sufi Teachings, chapter titled: The Reality of Human Essence.

On the ontological implications of the verse in the Qur'an, which states "You did not throw (O Muhammad) when you threw, but God threw" (Quran, VIII:17) Ibn Arabi explains: You did not throw, so He negated, when you threw, so He affirmed, but God threw, so He negated the engendered existence (kawn) of Muhammad, and affirmed Himself as identical ('ayn) with Muhammad..

Such ambivalent negations and affirmations give rise to bewilderment: You are not you when you are you but God is you. But they reveal the truth that it is God Alone Who is the agent of all acts, the agent Who acts through all the faculties of man. (credit)

Art by Sadiq, mix media

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