A Poem of Love


A Poem of Love
by Mawlana Shaykh Muhammad Hisham Kabbani

His birth is the birth of Islam
His birth in this world is the birth of Islam
But his light was the first to be created
And from this light is the birth of all creation
He was and he is still, the Prophet of all prophets
The beacon of the universe and Paradises
The ocean of beauty and majesty
The sky of happiness and love
He is the perfect servant of Allah {swt}
He is The Servant
He is The Jewel, he is The Gem
He is The Mirror of the reflections of the Divine
That brings the light of heavens on this dark earth
He is the one who is with everyone
As Allah said, w`alamoo anna feekum rasoolullah
Know that the Prophet is within you
He is the one that will intercede for humanity
He is the one that can stand in front of Allah {swt} by Allah's permission
He is the Means for all creation
He is the Intercessor for all creations
He is the Light, the one Allah dresses with Light upon Light
He is the Illumination that illuminates the universe
His secrets are in heavens, His secrets are in the Presence
His Secrets are in the Divine
His Secrets are like an abundant river
His Secrets dominate the creation because he is Muhammad Rasoolullah (s)
He is the one that has been brought to the Nearness
The Nearness that no nearness can reach
The Nearness where it was revealed to him what he was asking for
The Nearness Gibril was unable to reach
The Nearness of all nearnesses and that no one can understand
His level, no one can understand
His level, no one can reach
His level, neither angel, nor human nor jinn can understand
He is what he is, only His Lord knows who he is
And as for us we say: he is the jewel of jewels
Light of lights, Secret of secrets
Heaven of heavens, the door to the Divine
The way to every seeker, the struggle of every gnostic
He is the one Allah created as Mercy for His humanity
He is the Mercy and the mercy is He
He is the Gifted-Mercy, he is the Undescribed Mercy
He is the joy and, oh rejoice O human beings in that mercy of his
Allah {swt} gave him what He did not give anyone else
Dressed him with what he did not dress anyone else
Loved him with what He did not love anyone else
He was and still is and forever will be
For every human being and for every angel that exists:
The Honored One
For him humanity was honored when Allah said:
Wa laqad karamnaa bani Adaam
Allah honored human beings for the honor of the leader
And the light and the prophet of humanity and creation
May Allah dress us with the endless dresses He dressed his Prophet
And keep us with him dunya and akhira
And make him intercede for every sin we have done
And for every lie we have lied and for every imperfection we have made
And for every mischief we have produced, for what we know and don't know
As You, O Allah, said: Laa taqnatoo bi'rahmatillha
Dont lose hope of Muhammad (s}!
O Allah make us at his threshold, at his feet, under his feet
Sincere slaves to you and sincere believers in your Prophet
We congratulate the Muslim world for the birth of the Prophet (s)
For his birth is the birth of beauty and the birth of paradises
And the light of whatever Allah created from the light of Muhammad Rasoolullah
On this night may Allah dress us with the dress of Rabbi`al-Awwal

Mawlana Shaykh Muhammad Hisham Kabbani

Source- As Sunnah.org

Saturday, October 18, 2014

atee'oollah wa atee'oor-rasula wa uli'l-amri minkum

 Excerpt from Mawlana Shaykh Hisham (q) after Zuhur Subha of 10/18/2014 - taken from SufiLive Chatlog

a'udhu billah mina 'sh-shaytani 'r-rajeem Bismillahi 'r-Rahmani 'r-Raheem
  la hawla wa la quwatta illa billahi-l`aliyyi'l-`azheem
  salam 'alaykum wa rahmatullahi wa barakaatuh

Wherever you are lovers of Mawlana Shaykh Muhammad Nazim Adil may Allah bless his soul, and lovers of Grandshaykh 'Abdullah al-Fa'iz ad-Daghestani (q) may Allah bless his soul,
  and may Allah bless all our souls for the baraka of the Prophet (s)
  for the love of the Prophet (s) ya Rabbee, Ya Allah bless our souls as you blessed the souls of your awliya, and a you blessed the souls of your prophets and as you bless those souls who don't deserve but out of your mercy you dress them when you like so dress us as well.
  atee'oollah wa atee'oor-rasula wa uli'l-amri minkum
  obey Allah, obey the Prophet (s) and obey those who are on authority.
 One time grandshaykh may Allah bless his soul, he was reading this verse of Holy Qur'an, obey Allah, obey the Prophet (s) and obey those who are on authority and he reads this in every suhbat and read this in every prayer and he say this is the head of every amal we have to do, to say to our ego, our body to our heart, to say, obey Allah , o my organs, my body, my ego, my hands, heart, head obey Him, when we read that ayah the secret of obedience will dress us.
  When we read that ayah, Allah's `itaat will dress us, then we recite kalimat at-tawheed, that oneness will reach us and to declare from heart, body, mind that there Allah is Creator and that everyone is servant. and why He said la ilaha ill 'Llah Muhammad rasoolullah, there the kalimat at-tawheed ends. that means that the Prophet (s) is the servant of Allah swt.
  So when we say kalimat at-tawheed it clears all shortcoming when we say la ilaha ill 'Llah Muhammad rasoolullah it clears you of all shortcomings. to say la ilaha ill 'Llah Muhammad rasoolullah the unbeliever all his sins are gone when you declare your Islam it will clear everything that was before today
  and like when you clean your computer, you remove all information that you typed in there as if you have new computer. so when you say la ilaha ill 'Llah Muhammad rasooullah la ilaha ill 'Llah clear everything you have done. and it brings you clean and that is the person who is converting. Allah (swt) guiding him to Islam. so what you think that is for non-Muslim who spent all his time in doing all kind of sins., what you think then for a Muslim will say la ilaha ill 'Llah Muhammad rasoolullah what wil he get?
  If a non-Muslim gets clearance, like today they say to work in govt or company they have to get clearance. and if you pass then you can work there and how many go rejected because they could not pass that. but la ilaha ill 'Llah clears you of everything it clears you to enter Paradise.
  Look, the greatness of Kalimat at-tawheed. that is for non-Muslim, what then for a Muslim saying Kalimat at-tawheed, they will get as in Bukhari, that ma la `aynun ra'at wa la udhunun sami`at wa la khatar `ala qalbi bashar. they will get what no eye has ever seen. that means whatever you see in this whole universe will not be what you get in Paradise, what you see int his whole universe with all its greatness, might be an atom of what you get in Paradise.
  Ma la `aynun ra'at means something never seen in dunya... so that is what you get dressed with servanthood dress, what no eye has ever seen and no one ear from beginning of Sayyidina Adam (as) to Judgment Day never an ear was able to hear what Allah is going to give you in Paradise of its greatness, wa la udhunu sami`at, never an ear in dunya will be able to hear what Allah is giving in akhira. hellfire for mumin, for converts for Muslims it is completely gone it is cleared.
: ...correct? so let us clear ourselves. Allah said in Holy Qur'an wa laa tuzakoo anfusakum, dont praise  yourself. so when Allah(swt) says don't praise yourself it means don't come to Me with an ego, come to Me with weakness and helplessness and ask to say la ilaha ill 'Llah
  When we say la ilaha ill 'Llah then Allah(swt) will dress us with what is hidden to the eye and it cannot see or comprehend and wa laa khatar `ala qalbi bashar what cannot be grasped by human mind it cannot. that is why Allah(swt) said in Holy Qur'an where we can get that clearance,
  alladeena yadhkuroonallalh qiyaman wa qu`oodan wa `ala junoobihim those are the ones whose files have been cleared up, those who are dhaakireen Allah. those who are mamking dhikrullah remembering Allah swt..
  How that clearance, the evidence of the clearance is the hadith of the Prophet (s) where he says that Allah says anaa jaleesu man dhakaranee. that means He is so near to the one who remembers Allah because he has been cleared up that dhikrullah has purified him of every sin lkike an angel and at that time will be dressed with Allah's(swt) Beautiful Names and Attributes and that is from saying ati`eeollalh.
  and that is obey Me my servant ati`anee ya `abdee. that sami`na wa ata`na. we hear and we obey. we are sinful we have shortcomings . so what we have to do? we have to say la ilaha ill 'Llah Muhammad rasoolullah we will be cleared up, by saying kalimat at-tawheed. Allah loves that sentence. you will be cleared up completlyl and when cleared then heavens opened for you completely. Allah says whn you do that you beome of the those who remember Allah(swt) standing and sitting and laying down. That means 24 hours because either you are either standing, sitting and laying down. to rmemeber Allah(swt) all the time, whatever you are doing, wherever you are, at work, at home, at market. remembering Allah(swt) and at that time Allah(swt) allows you to make tafakkur
  Those who think about heavenly and  earth. those Allah(swt) will direct to have contemplation and to have ma`rifat and `irfan to have all these levels of spirituality.All this coming under la ilaha ill 'Llah. and grandshaykh said, when you say la ilaha ill 'Llah, as if you have performed all 500 orders of `ibada. As there are 500 orders of ibadah and 800 forbideens and as if you have comleted them by saying ati`eeoollah, that word has a magnificent power that it will take you all the way to the Divine Presence.
  Even you didn't do anything for it, only read it, ati`eeoollah, that is why he said the head of every lecture is atee'oollah wa atee'oor-rasula wa uli'l-amri minkum

and that ati`eeollah will take you as if you have perforemed all 500 obligations and as if you have thrown away all 800 forbiddens. so you get both as if you have performed all five pillars of Islam and all six pillars of faith .and that is why it is important to recite atee'oollah wa atee'oor-rasula wa uli'l-amri minkum 100 x or 70 x or 10 times. and that verse will boost you like to day they say did you boost your post. boost it. and then you will be as if you did all the 500 obligations and left all 800 forbideens when you say la ilaha ill 'Llah Muhammad rasoolullah.
  When you say that you are saying that Sayyidina Muhammad (s) is al-Mukhtar al-Mustafa that Allah(swt) has perfected him and dressed him and he is the master of human beings. adaam wa man doonah tahta liwaee yawm al-qiyamah ana sayyid walidi adaam wa la fakhr
  Sayyidina Adam (as) and all other than him under my flag on Judgment Day. and I am the master of the Children of Adam on Judgment Day and I say without pride.
  ... Grandshaykh 'Abdullah al-Fa'iz ad-Daghestani (q) used to say o Allah(swt) share me with the worshIp and prayers of the Prophet (saw)
  We have to say, o Allah(swt) let us share in the ibadah of the Prophet (s), we cannot do it but he can do it. he is Sayyid al-Bashar and not only that he is Sayyid al-Kawnayn ath-Thaqalayn He is the master of all creation as a servant of Allah swt.
  So when we say Muhammad Rasoolullah we are accepting to follow him.. and Allah(swt) says you want to follow you want to say la ilaha ill 'Llah and be dresed wtih that in kuntum tuhiboonallah ... qul ya Muhammad, say to them Muhammad, if you really love Allah(Swt) that is a condition. you love Kalimat at-tawheed then you love to dressed obedience and you get clearance to be with the Prophet (s) and to enter paradise. then you have clearance to be with the Prophet (s) in every moment. they know what they gave us.
  When you say that verse atee'oollah wa atee'oor-rasula wa uli'l-amri minkum it is as if you accomplished the order in the verse wa ma ataakumurasoola fa khudhoohu wa ma nahaakum `anhu fantahoo
What the Prophet (s) brought take and what the Prophet (s) forbade leave it. and look difference how awliyaullah look at that ayah vs what ulama look at that ayah. one is fruit and the other is perfect fruit a tree of fruit.
  You like a tree full of colors red yellow and orange, and you look another tree is only green. which one takes your eyes ore. the one with the colors. so you wil have the green as awliyaullah and the colorful one. ulamma have one the green one. awliyaullah have both so you will be a rainbow of ibadah.
  Wa ulil-amri minkum, here are awliyaullah and ulama al-Ummah .and they are ulama and same time awliyaullah . because awliyaullah are educated they studied Shariatullah al-ghuraa al-mutahharah they studied it and as we said in previous times you could not get bayat from your Shaykh until you studied Shariah completely, because this is the trunk the rest are branches. if the trunk will go the branches go.
  So you have to obey daily in your life I am following the Prophet (s) in His Shariah and guided by wali ullah through shariah and there are levels. there are ulama same time awliyaullah and there are ulama same time not Awliya.

Thursday, October 16, 2014

The Pursuit Of Knowledge is The Pursuit of Light From Ahl Bayt Nabi Muhammad [as]

Courtesy - Sufi Meditation Center

The Pursuit Of Knowledge is
The Pursuit of Light
From Ahl Bayt Nabi Muhammad [as]

The Messenger of Allah (S) said, "One who proceeds on a path in the pursuit of knowledge, God makes him proceed therewith on a path to the Garden (Paradise). And, verily, the angels spread their wings for the seekers of knowledge out of delight. Verily, every creature of the heaven and the earth asks forgiveness for the seeker of knowledge, even the fish in the sea. The merit of the 'alim (the learned) over the 'abid (the devout) is like the merit of the moon over the stars on a full-moon night. The learned are the heirs of the prophets, for the prophets did not leave behind a legacy of wealth but that of knowledge. So whoever partakes of it derives a plenteous benefit."1

Know that the words of the noble tradition do not need an explanation. However, in the course of a few sections we shall expound the qualities ascribed by the Noble Messenger (S) to the learned and the seekers of knowledge. And in Allah is my trust and reliance.

The Path Of Knowledge And The Way To Paradise
At the outset, it should be known that the sciences are absolutely divisible into two kinds. One of these is the worldly sciences, whose ultimate purpose is to achieve worldly aims. The other is the sciences of the Hereafter, whose ultimate purpose is attainment of malakuti stations and degrees and reaching the otherworldly stations. Earlier it was pointed out that the distinction between these two kinds of sciences depends for the most part on the distinction between intentions and purposes (behind their pursuit), although they in themselves are divisible into the two kinds. From the viewpoint of appropriateness, the effects described in the noble tradition in relation to the pursuit of knowledge and the learned evidently correspond to the second type of knowledge, the knowledge of the Hereafter.

It was also mentioned earlier that all the sciences of the Hereafter are included in three categories. They either pertain to the knowledge of God and doctrines (ma'arif), or to spiritual instruction and wayfaring towards God, or to the laws and precepts of servitude. Now we say that the development (ta'mir)of life in the Hereafter depends on these three aspects, and hence there are three kinds of paradise: the Garden of Essence, which is the ultimate goal of the knowledge of Allah and the divine doctrinal truths; the Garden of attributes, which is the goal of self-purification and the disciplining of the soul; and thirdly, the Garden of acts, which is the (other-worldly) form of the observance of the duties of servitude as well as its result. Moreover, these gardens are not in a developed state (at the beginning).

Hence, the ground of the Garden of acts is a plain land, like the ground of the soul at the beginning. Their development is subject to the cultivation and flourishing of the soul. Therefore, should the soul in its Hidden aspect be not developed by the means of the divine teachings and the Hidden attractions of the Essence (jadhadt al-ghaybiyyeh-ye dhatiyyeh), man shall not attain to the Garden of the Essence and the Paradise of Tryst (jannat al-liqa'). Should the inner self be unrefined and the soul be unadorned, should the will and determination be not strengthened and the heart not receive the radiance of the Names and the Attributes, man will not attain to the Garden of the Names and the Attributes, which is the middle paradise. Should one fail to observe the duties of servitude, and his acts, works, movements and pauses be not in accordance with the precepts of the divine Law, one will not attain to the Garden of Acts, concerning which this has been said:

Holy Quran 43:71 And therein is whatever the souls desire and [what] delights the eyes, and you will abide therein eternally.
43:71 Yutafu AAalayhim bisihafin min thahabin waakwabin wafeeha ma tashtaheehi alanfusu watalaththu alaAAyunu waantum feeha khalidoona

On the basis of these preliminaries, which are in accordance with philosophical proofs, the experience of the gnostics, and the traditions of the prophets and the awliya (A) in addition to being inferable from the Noble divine Scripture, the sciences-whatever their level, whether they pertain to the ma'arif or something else are a path for reaching the Garden appropriate to each of them, and the wayfarer of each of the paths of knowledge is a traveler on one of the paths of Paradise.

We have said earlier that knowledge is absolutely the way to action, even the knowledge of the ma'arif; which, however, involves the actions of the heart and inward gravitations, the result and inward forms of which are the Garden of the Essence and the Paradise of Tryst. Hence, the pursuit of the path of knowledge is the pursuit of the way leading to the path of Paradise, and the way to a path is also part of the path.

The Angels' Spreading Their Wings For The Seekers Of Knowledge
Know chat the angels are of various kinds and species, and no one has the knowledge of them, who are God's hosts, except the sacred Essence of Him Who knows best the Hidden:
﴿وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ.﴾
And none knows the hosts of thy Lord but He. (74:31)

One of their kinds consists of those angels who are totally absorbed in the love of God (muhayyamin al-majdhubin), who have no awareness of the world of being; they know not whether God has created the world or not, and are immersed in Divine Beauty and Glory and are absorbed in the Majesty of His sacred Essence. It is said that the blessed letter Nun' in the noble verse:
﴿ن وَالْقَلَمِ وَمَا يَسْطُرُونَ.﴾
Nun. By the Pen, and what they inscribe, (68:1)
is a reference to them.
Another group of them is the archangels and the inhabitants of the higher jabarut, their being many species of them, each of which has its own specific work and administrative role in the worlds. Another group is the angels of the spheres of the higher malakut and the Upper Gardens (jannat al-'aliyah) and of them there are varied and different kinds.

Another group consists of the angels of the spheres of barzakh (the interworld) and mithal (the world of analogies). Another group consists of the angels charged with the affairs of the spheres of nature and mulk, each of whom is encharged with a particular affair and managing function. This group of angels that administers the world of mulk is different from the angels existing in the worlds of barzakh and mithal, as has been established in its proper place and as can also be inferred from traditions.

One should know that wings, feathers, and other like members are not common to all the kinds of angels. Rather, from the angels absorbed in Divine love to the inhabitants of the higher malakut-all of them are free and devoid of such members and extended parts. They are free from all forms of matter, its properties, essentials, and all that is necessarily associated with it. As to the angels of the worlds of mithal and the malakuti beings of barzakh, it is possible for them to possess parts, members, wings, feathers and the like. Since they pertain to the spheres of barzakhi quantitiesand the mithali analogies, each of them is characterized by a particular quantity, members, and organs specific to itself.
The verses:
By the rangers ranging. (37:1)

Praise belongs to God, Originator of the heavens and earth, who appointed the angels to be messengers having wings two, three and four. (35:1)
refer to this kind of angels.

But as to the archangels (mala'keh-ye muqarrabin)andthe inhabitants of the higher jabarut, they can embody themselves in any world in accordance with its form and appearance, due to their encompassing ontic and sustentative character (ihateh-ye wujudiyyeh-ye qaymumiyyeh).

HenceGabriel, the Trustworthy, who is one of the Near Ones to God and the bearer of the divine revelation and amongst the highest of the beings inhabiting the jabarut, incarnated himself continuously for the sacred essence of the Noble Messenger (S) in the world of limited mithal, twice in the world of absolute mithal and occasionally in the world of mulk. Sometimes he would even appear in the form of Dihyah al-Kalbi, who was the foster brother of the Noble Messenger (S) and was the most handsome of men.

One must know that the assumption of mulki form by the angels is not something at the level of the mulki beings, which can be seen by anyone with a sound visual sense. Rather, even then, their malakuti aspect prevails over their mulki aspect, and that is why people could not see them with their corporeal eyes even after their assumption of mulki form. Rather, only some of the Companions could see Gabriel when he appeared in the form of Dihyah al-Kalbi, and then only with God's approval and the leave of the Seal of the Prophets (S).

Hence all the angels of God are benignly disposed towards those of the spiritual progeny of Adam-the elect of God (A) to whom the angels prostrated and whose command was obeyed throughout the realms of being-who seek knowledge and gnosis and, having turned toward God and the truth, tread the path of God's good pleasure, and they (i.e. the angels) are charged with helping and training them. And when this mulki being becomes malakuti, and when this terrestrial creature becomes a celestial one, he walks on the wings of the angels; and should the eyes of his malakuti and mithali vision open, he would see himself standing on the wings of angels and walking on his path with their assistance. This was concerning those who travel from mink co malakut, though they are still on the way.

As to those who are mulki and have not entered the malakut, it is possible that the inhabitants of the malakut may come to their help and, out of humility for them, spread their wings under their feet out of their delight on account of their conduct, as is indicated by this
noble hadith from Ghawali al-la'ali:
عَنِ المِقْدَادِ رَضِيَ اللهُ عَنْهُ أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ يَقُولُ: إن المَلائِكَةَ لَتَضَعُ أَجْنِحَتَهَا لِطَالِبِ العِلْمِ حَتَّى يَطَأَ عَلَيْهَا رَضاً بِهِ.
It is narrated from Miqdad (R) that he said: I heard the Messenger of Allah (S) say, "Verily, the angels spread out their wings for the seeker of knowledge out of their delight for him, so that he walks over them."2

From this, we come to know that one who takes the first step towards God and His good pleasure, stands over the shoulders of the angels and sits on their wings and this celestial carpet remains until the ultimate stages of acquisition of knowledge and learning. The levels, however, differ, and the angels who are the helpers of this wayfarer change, until he reaches a stage where he puts his feet on the middle of the heads of archangels, and then traverses certain worlds and ascends through certain levels where the way is closed to the archangels and where Gabriel, the one entrusted with delivering Divine revelations, confesses his inability and declares:
لَوْ دَنَوْتُ أَنْمُلَةً لَاحْتَرَقْتُ.
Should I approach to the extent of an inch I will be burnt down.3

The above description not only does not conflict with philosophical proofs but is in conformity with them and does not stand in need of any interpretation (ta'wil), as has been offered by the sublime philosopher, Sadr al-Muta'allihin, although he himself affirms (the existence of) the angels of the world of mithal and their incarnation in mulk and malakut in his philosophical books and scientific works, with expositions that are unparalleled and exclusive to that honored personage.

The Inhabitants Of The Heaven And Earth Asking Forgiveness For The Seeker Of Knowledge
Know that it is established in its proper place that the reality of being is in tothe Excellences, Names, and Attributes of God. Pure existence is pure excellence, and hence God, the Glorious, being pure existence, is the totality of all excellence and all the Names and Attributes of Beauty (Jamal) and Glory (jalal). And it is mentioned in hadith that:
عِلْمٌ كُلُّهُ قُدْرَةٌ كُلُّهُ.
Knowledge in its entirety is power in its entirety.

And it has been demonstrated that the mirrored reality of existence is the same as the totality of excellences, from which none of the excellences can possibly be separated. However, the manifestation of those excellences is in accordance with the extent of the vastness or narrowness of a being and the burnish or obscurity of the mirror. In this respect, the entire realm of being comprises the signs of the Essence, and beings are mirrors that reflect the Names and the Attributes.

This matter is in conformity with philosophical proofs, or rather there are few issues of hikmah that equal it in respect of the strength and firmness of its proof. It is also in accordance with the experience of the mystics and the apprehensions of the gnostics, in addition to being in conformity with the noble verses of the Sacred Book and the traditions of the pure and infallible Ahl al-Bayt (A). Hence, in several places in the divine Scripture all the existents are mentioned as being engaged in the glorification of God:
﴿يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ.﴾
All that is in the heavens and the earth magnifies God.4
﴿تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ.﴾

The seven heavens and the earth, and whosoever in them extol Him; nothing is, that does not proclaim His praise, but you do not understand their extolling.5
It is quite clear that extolling the perfection (tasbih)andsanctity (taqdis) of God, the Exalted, and praising Him requires the knowledge and gnosis of His sacred station and His Attributes of Beauty and Glory, and these cannot occur where then is no trace of knowledge and gnosis. This sublime fact has been so explicitly mentioned in the noble traditions that there is no room for any interpretation (ta'wil wa tawjih).

However, those who dwell in nescience, from among traditional philosophers and dialecticians, from whom the divine truths are veiled, have tried to offer stale interpretations of the words of God which in addition to being contrary to their literal meanings (zawahir) as well as unambiguous verses, in some cases-such as in the story of the ant's speech in the Surat al-Naml-are opposed to many explicit statements narrated from the Infallible Imams (A) besides being against firm metaphysical proofs. However, to engage in the description of that proof and its preliminaries is not fit for these pages.

Hence, the existents' extolling of God is on the basis of their consciousness. It is mentioned in a hadith that the Noble Messenger (S) said:
Before my ministry, there was a time when I used to look after the sheep and camels as a shepherd (and there has been no prophet who has not tended the sheep). As I watched them, I noticed that all of a sudden they would get alarmed and take to flight without there being anything around that might agitate them. I used to wonder about its reason until Gabriel came to me. On my asking him about it, he said, "The unbeliever (after death) is dealt such a blow that everything that God has created, except mankind and the jinn, get terrified on hearing it."6

The urafa say that man is the most isolated of beings from malakut as long as he is preoccupied with mulk and it cares, and since this preoccupation of his is stronger than that of all other beings, his separation and nescience, as well as his deprivation from attaining to malakut, is greater than that of all others.
Furthermore, all beings have a malakuti aspect by means of which they possess life, consciousness, and all other functions of life.

The verse:
﴿وَكَذَلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنْ الْمُوقِنِينَ.﴾
Thus We showed Abraham the malakut of the heavens and the earth, so that he might be o f those having sure faith, (6: 75)

also bears testimony to the fact that consciousness and life pervade all existents. Now that it is known that all existents possess knowledge and consciousness and that all of them have a malakuti aspect, since man does not stand with them on the same plane and is in addition veiled from malakut, there is no wonder if they should ask forgiveness for the human being pursuing the path of knowledge and moving towards God, Who is the Source of existence and the Provider of the realm of being, and implore His sacred Merciful Essence with their clear malakuti voices -which are audible to open malakuti ears-to immerse this total offspring of mulk and this pride of the children of nature in the ocean of His forgiveness and to cover all his shortcomings.

It is also possible that as all other existents know that it is not possible for them to attain to the courtyard of the Sacred Essence and to dive into the ocean of perfection except through the mediation of the sacred essence of the Perfect Man-who has the gnosis of God and knowledge of the divine teachings and unites knowledge and action within himself, as has been established in its proper place-for this reason they beseech of God, the Exalted, man's perfection, which is attained through immersion in the ocean of God's forgiveness, so that they, too, through his means, may attain to the excellences appropriate for them. And God knows best.

The 'Alim's Superiority Over The 'Abid
Know that the reality of knowledge and of faith-whose strength is also based on knowledge-is light. This issue, besides being in accordance with philosophical proof and mystic experience, is also in conformity with unambiguous texts and traditions of the pure and infallible Ahl al-Bayt (A). That is because the characteristic of 'light', which consists of its being manifest in itself and its ability to make manifest other than itself, is also true of knowledge.
Rather, its being true of the reality of knowledge is factual, whereas its ascription to sensible lights is more akin to figurative usage. That is because sensible light does not even possess self-manifestation in the real sense; it possesses quiddity and is one of the instances of that concept. However, the reality of knowledge is by essence existence itself; though in conception it is contrary to it, it corresponds and is associated with it in the context of objective reality. The reality of existence is identical with 'light' and identical with consciousness:
﴿اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ.﴾
God is the Light of the heavens and the earth. (24:35)

Hence, knowledge is same as light and in the noble verses faith (iman) and knowledge have been referred to as 'light'.
﴿وَمَنْ لَمْ يَجْعَلْ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ.﴾
And to whomsoever God assigns no light, no light has he. (24:40)
In the noble Light Verse, 'light' has been interpreted as 'knowledge' according to the exegesis of the Infallible Ahl al-Bayt (A):
عَنِ الفُضَيْلِ بْنِ يَسَارٍ قَالَ: قُلْتُ لأبِي عَبْدِاللهِ الصَّادِقِ عَلَيْهِ السَّلامُ: ﴿اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ.﴾ قَالَ: كَذَلِكَ اللهُ عَزَّ وَجَلَّ. قَالَ: قُلْتُ: ﴿مَثَلُ نُورِهَ﴾ قَالَ: مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. قُلْتُ: ﴿كَمِشْكَاةٍ﴾ قَالَ: صَدْرُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ. قَالَ: قُلْتُ: ﴿فِيهَا مِصْبَاحٌ﴾ قَالَ: فِيهِ نُورُ العِلْمِ - يَعْنِي النُّبُوَّةَ. قُلْتُ: ﴿المِصْبَاحُ فِي زُجَاجَةٍ﴾ قَالَ: عِلْمُ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَآلِهِ صَدَرَ إلَى قَلْبِ عَلِيٍّ عَلَيْهِ السَّلامُ... الحديث.
Al-Fudayl ibn Yasar says: I asked Abu 'Abd Allah al-Sadiq (A) concerning the meaning of 'Allah is the Light o f the Heavens and the earth.' He replied, "Such is Allah, the All-mighty and Glorious." I asked him (about the meaning of the phrase) 'the likeness of His Light.' He said, "(It means) Muhammad (S)." I asked him, "(What is meant by) 'as a niche'?" He said, "The breast of Muhammad (S)." I asked him, "(What is meant by) 'wherein is a lamp'?" He said, "(It means) in it is the light of knowledge that is prophethood." I asked him, "(What is meant by) The lamp is in a glass?" He said, "(It means) the knowledge of the Messenger of Allah (S) emanated towards the heart of 'Ali' (A)..."7
وَعَنِ البَاقِرِ عَلَيْهِ السَّلامُ... أَنَّهُ يَقُولُ: أنَا هَادِي السَّمَاوَاتِ وَالأَرْضِ؛ مَثَلُ العِلْمِ الَّذِي أُعْطِيتُهُ وَهُوُ نُورِي الَّذِي يُهْتَدَى بِهِ مَثَلُ المِشْكَاةِ فِيهَا المِصْبَاحُ. فَالمِشْكَاةُ قَلْبُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، وَالمِصْبَاحُ نُورُهُ الَّذِي فِيهِ العِلْمُ.
It is narrated from Imam al-Baqir (A) that he said, "I am the guide of the heavens and the earth. The likeness of the knowledge that I have been given-which is the light wherewith they are guided-is as a niche, wherein is a lamp. 'The niche' is the heart of Muhammad (S) and 'the lamp' is the knowledge: that is, its light that is in it."
وَفِي رِوَايَةٍ: فَالمُؤْمِنُ يَنْقَلِبُ فِي خَمْسَةٍ مِنَ النُّورِ: مَدْخَلُهُ نُورٌ وَمَخْرَجُهُ نُورٌ وَعِلْمُهُ نُورٌ وَكَلامُهُ نُورٌ وَمَصِيرُهُ إلَى الجَنَّةِ يَوْمَ القِيَامَةِ نُورٌ.
In a tradition, it is stated, "The man of faith moves in five lights: his entry is light; his exit is light; his knowledge is light; his speech is light; and his passage towards Paradise on the Day of Resurrection is light."

And this is mentioned in a famous hadith:
العِلْمُ نُورٌ يَقْذِفُهُ اللهُ فِي قَلْبِ مَنْ يَشَاءُ.
Knowledge is a light that God casts into the heart of anyone that He wishes.10
There are various degrees of this light according to the different levels of the faith and knowledge of persons. It should be known that this real light that is in those who possess faith and knowledge, as it pertains to the lights of the world of the Hereafter, manifests itself in that world in the form of sensible radiance that varies with the soul's activity, and it is this light that shall illuminate the Sirat. Hence, the light of a group is like the light of the sun, that of another like that of the moon, and so on until it is just sufficient to illuminate the ground around one's feet.

Though, as we have known, knowledge is 'light' and 'manifestation', in their real sense and without any trace of metaphorical expression, we-poor folk-are veiled from the real sun of knowledge by the dark curtain of carnal nature and dwell in the gloomy night of the realm of mulk. We are veiled from the daily intensifying light of wisdom and insight and imagine that these are parables based on allegory and metaphor and on surmise and reification.
Yes, as long as we remain stupefied by the slumber of life and intoxicated by carnal nature, we cannot differentiate reality from allegory, and reality appears to be an allegory to our eyes, for, in fact, in the world of metaphors reality takes the form of allegory.
النَّاسُ نَيامٌ، فإذا مَاتُوا انْتَبَهُوا.
The people are asleep and they wake up on death.11
When our eyes are opened, we shall see that in the same way as the light of the sun and the moon is luminous and illuminating, so is the light of the man of knowledge. In this world he illuminates the gloomy hearts and brings to life the dead of nescience and ignorance by the light of his knowledge, and in that world, too, his light is encompassing; and by the means of that encircling radiance, he intercedes in favor of chose who derive light from the niche of his knowledge and are attached to the courtyard of his sanctity.

It should be known that 'ibadah, too, cannot take place without knowledge, and hence the 'abid too has a light that is particularly his. Rather, the essence of faith in God and worship of Him are light, with the difference that the 'abid's light is confined to himself; it illuminates the path beneath his feet, but does not give light to others.
Therefore, their likeness is that of stars on a full-moon night wherein their brilliance is dimmed due to the light of the moon. They shine for themselves and their light does not benefit others. Hence the similitude of the 'abid in comparison with the 'alim is that of a star, though not that of a star on a moonless night wherein it is a source of illumination to some extent, but of a star on a full-moon night when it just shines without illuminating other things.

Sadr al-Muta'allihin (Q) says, "That which is meant by 'alim' in this noble hadith is other than the divine man of knowledge ('alim al-rabbani) whose knowledge is immediate (ladunni), obtained through Divine gift, like the sciences of the prophets and the awliya' (A)as is shown by the metaphor of moon; for otherwise the metaphor of sun would have been more appropriate, because its light is by Divine beneficence, without there being any intermediary belonging to the recipient's species or genus." Here ends his statement-may God elevate his station.

The Ulama Being The Heirs Of The Prophets
This inheritance is spiritual, for the descent of the ulama from the prophets is of a malakuti nature. In the same way as the human being is an offspring of mulk by virtue of his mulki life, he undergoes a malakuti birth under the rearing care of the prophets and after obtaining the station of the heart. As the source of the former birth is the physical father, the source of the latter birth is the prophets (A).
Hence, they are the spiritual ancestors; their inheritance is spiritual and inward and the birth is a second, malakuti birth. After the prophets, the function of instruction and rearing lies with the ulama, who are the real heirs of the prophets. The prophets (A) by virtue of this spiritual station, were not owners of wealth or concerned with the world of mulk and its corporeal affairs. Their inheritance, in virtue of this station, was nothing except knowledge and divine teachings, though by virtue of their corporeal birth and terrestrial life they possessed all the statuses associated with a human being:
﴿قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ.﴾
Say: I am only a moral the like of you. (18:110)

By virtue of this human status, their heirs were not the learned but their own physical offsprings, and hence their legacy in respect of this bodily station can be material wealth.

This noble hadith clearly implies or rather categorically states the fact of spiritual inheritance as explained. And that which the Noble Messenger (S) meant by the words ascribed to that master, that:
نَحْنُ مَعَاشِرَ الأَنْبِيَاءِ لا نُوَرِّثُ.
We, prophets, do not leave any inheritance,
if we assume the authenticity of their ascription to him-is that the legacy of the prophets by virtue of their prophetic function and spiritual inheritance is not wealth and treasure; rather, it is knowledge, as is quite evident. Wa al-salam.