Conclusion: Five paragraphs that express Allah’s oneness and absolute sovereignty against the arrogance of the soul and show that the true happiness exists in surrendering to Allah.

Conclusion

[Five Paragraphs which silenced the Old Said’s rebellious, proud, vain, conceited, and hypocritical soul, and compelled it to submit.]

FIRST PARAGRAPH: Since things exist and they are full of art, they surely have a maker. As is decisively proved in the Twenty-Second Word, if everything is not one person’s, then each thing becomes as difficult and problematical as all things. Since someone made the earth and the heavens and created them, for sure that most wise and skilful Being would not leave to others living beings, which are the fruits, results, and aims of the heavens and the earth, and spoil his work. Making it futile and without purpose, He would not hand over to others all His wise works; He would not give their thanks and worship to others.

SECOND PARAGRAPH: O my conceited soul! You resemble a grape-vine. Do not become proud! The vine itself did not attach the bunches of grapes; someone else attached them.

THIRD PARAGRAPH: O my hypocritical soul! Do not become vain, saying: “I have served religion.” According to the meaning of the saying, “Allah strengthens this religion by means of sinful men,”1 it was because you were not purified. Indeed, you should know yourself to be such a sinful man, and that your duty and worship is thanks for past bounties. For these are the function of your nature, incumbent on you due to your creation, and the result of art; know this and be saved from vanity and hypocrisy!

FOURTH PARAGRAPH: If you want knowledge of reality and true wisdom, gain knowledge of Almighty Allah. For the realities of beings are rays of the Divine Name of Truth and the manifestations of His Names and attributes. The reality of all things, whether physical, non-physical, essential, non-essential, and the reality of all human beings, is based on a Name and relies on Its reality. Things are not merely insignificant forms without reality. There is a brief discussion of this mystery at the end of the Twentieth Word. O my soul! If you long for the life of this world and flee death, know certainly that the conditions you suppose to be life are only the minute in which you are. All the time previous to the present minute and the things of the world within that time are dead in the present minute. And all the time subsequent to the present minute and all it contains are non-existent in it, and nothing. That means the physical life on which you rely is only one minute. Some of the learned, even, said it was a tenth of a minute, rather, the passing instant. It is due to this mystery that certain saints stated that with regard to this world, this world is non-existent. Since it is thus, give up the physical life of the soul; rise to the level of life of the heart, spirit, and inner faculties; see what a broad sphere of life they have. For them, the past and the future, which for you are dead, are living; they are existent and full of life. O my soul! Like my heart, you too weep and cry out and say:

I am ephemeral; I do not want another who is thus.

I am impotent; I do not want another who is thus.

I have surrendered my spirit to the Most Merciful; I do not want another.

I want another, but let him be an eternal friend.

I am a mere atom, but I desire an Everlasting Sun.

I am nothing, yet I wish for these beings, all of them.

FIFTH PARAGRAPH: This Paragraph occurred to me in Arabic, and so it was written thus. Also, it recalls one of the thirty-three degrees of reflection in the recitation, Allah is Most Great.

Allah is Most Great! The Eternal, All-Knowing, All-Wise, Most Generous, Most Compassionate, All-Beauteous, the Inscriber, the Pre-Eternal! What is the reality of the universe in its entirety and in its parts, and its pages and levels, and what is the reality of beings altogether and singly, in their existence and continuation, but the lines of the pen of His Determining and Decree, and His setting in order and determining, with knowledge and wisdom; what are they but the skilful inscriptions of His knowledge and wisdom and regulating and forming, with art and favour; the adornments of the shining hand of His art and favour and embellishing and illuminating, with grace and munificence; the flowers of the subtleties of His favour and munificence and making known and loved, with mercy and bounty; the fruits of the effusions of His mercy and bounty and pity and compassion, with beauty and perfection; the flashes and manifestations of His beauty and perfection through the testimony of the transience of the mirrors and the ephemerality of the places of manifestation and the permanence of that transcendent, eternal beauty, and its constant manifestation and appearance throughout the passage of the seasons, centuries, and ages, and the perpetual bestowal of bounties throughout the passage of the creatures and days and people?

Indeed, a perfect work points to one possessing intellect who performs a perfect act, and the perfect act points to one with understanding who possesses perfect names, and the perfect names point to perfect attributes, and perfect attributes point to perfect qualities, and the perfect qualities point to the perfection of the essence from which they proceed, and this is absolutely certain.

Indeed, the ephemerality of the mirrors and death of creatures together with the perpetual manifestation and constant effulgence is the clearest of proofs that their apparent beauty does not belong to the places of manifestation; it is the most eloquent statement and clearest argument for a transcendent beauty, and renewed bestowal, to the Necessary Existent, to the Enduring One, the Loving One...

O Allah! Grant blessings to our master Muhammad from pre-eternity to post-eternity to the number of things encompassed by Divine Knowledge, and to his Family and Companions, and grant them peace.

***

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1. Bukhari, Jihad, 182; Maghazi, 38; Qadr, 5; Muslim, Iman, 178; Ibn Maja, Fitan, 35.

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Addendum The way of “weakness, poverty, compassion and reflection”, which are taken from the Qur’an and lead man to the Divine names of All-Merciful, All-Compassionate and All-Wise; the conditions of this way and its differences from tariqah.

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