True Education: A Heart that is not hurt and that does not hurt…

The great Sami Effendi had just completed his bachelor’s degree at the Faculty of Law, at the Daru’l-Funun University in Istanbul. Noticing his upright conduct and wonderful demeanor, a righteous man said to him:

“This education is fine, too, but you really should look to complete the real education, son. Let’s enroll you in the school of wisdom, where you can receive training in the sciences of the heart and the secrets of the Hereafter”, after which he added:

“I really do not know how they train one in that school and what they teach. But if there is one thing I know, it is that the first lesson of this education is to not hurt, and the last lesson not to be hurt.

Moral of the Story:

Not hurting is relatively easy. But not being hurt is seldom in one’s control; for it is a matter of heart. Avoiding being hurt and heartbroken, therefore, is possible only by becoming immune the poisonous, heart-piercing arrows shot by mortals. The strength of this immunity depends on the level acquired in cleansing the soul and purifying the heart. On being stoned and insulted in Taif, the Blessed Prophet –upon him blessings and peace- was met with an angel, who assured him that he could, with a word, “…strike the two mountains, surrounding Taif together, and destroy the locals”.

But being the mercy to the worlds he was, the Honorable Prophet –upon him blessings and peace- not only declined that offer, he moreover turned towards Taif and compassionately pleaded for the eventual guidance of her locals.[*]

Similarly, as he was being stoned to death, Hallaj, a devoted lover of the Prophetﷺ, was heard pleading, “My Lord…They know not; so forgive them even before You forgive me!”

This is a mindset acquired only through education in its truest form; a mindset belonging to a heart purified through spiritual training.

On being asked about the traits of a purified heart (qalb-i salim), Abu’l-Qasim al-Hakim replied:

“A purified heart has three traits: It is a heart that does not hurt, a heart that is not hurt and a heart that does goodness only for the sake of Allah without accepting anything in return. For a believer reaches the presence of his Lord with dignity (wara), if he has not hurt anyone; with loyalty, if he has directed his heart solely to his Lord and protected it from being hurt by anyone; and sincerity, if he has not ascribed any mortal as partner to his righteous deeds.”

The poet says it beautifully:

The purpose of man and jinn on the garden of earth
Is to not hurt, devotee, and not be hurt!

(*) See, Bukhari, Badu’l-Khalq, 7; Muslim, Jihad, 111.

-An Excerpt from “Sufi Narratives and Lessons”


The Muhammedan Light

We cannot think of time and space for Allah (جل جلاله), who transcends all dimensions.(*) Existent in pre-eternity, His existence comes from Himself without need for any other. That stated, the Almighty nonetheless willed to be known and hence created existence, the world of plurality (âlam’ul-kasrat), which is also called mâ siwallâh, denoting anything other than Allah (جل جلاله).(**) In the process of creation, He first created a light that is the essence of Haqîqat’ul- Muhammadiya, the Muhammedan Reality.

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A precious gem is kept in an ornamented box, not a rudimentary one. Seen in this respect, the Muhammedan Light is the precious gem hidden in the rest of creation, the ornamented box serving to preserve it. Beings were created only for the sake of his greatness. It could therefore be said that Allah (جل جلاله), created existence to ornament the Muhammedan Light. In the language of divinity, the Almighty is the origin of creation, possessing absolute freedom to do anything He wills, while the cause is the Muhammedan Light, the first creation.

Contrary to the claims of some philosophers, the universe is not eternal and uncreated, on the contrary, it is fashioned by Allah (جل جلاله). Only the Almighty is uncreated and timeless. Created first was the Muhammedan Light, which sheds light on the hadith below:

“I was a Prophet when Adam was between soul and body (i.e. when Adam’s creation was in its preliminary stages)” (at-Tabarani, Al-Mu’jam al-Kabir; Al Khasa’is al-Kubra, vol.1, p.4). (Tirmidhî, Manâqib, 1)

In other words, the Blessed Prophet ﷺ was created and thus entrusted with the mission of prophethood well before the creation of Adam (Alaihi Salaam). His bodily manifestation on Earth, however, marks the final page of the book that is prophetic history, which means that the first page of that very book was turned with the Muhammedan Light and similarly came to a close with the embodiment of Muhammad ﷺ as a Prophet on the physical plane.

Prophet Muhammad ﷺ is thus the Light of Creation, from whom beings borrow their value, a fact elaborated in the hadith below:

“When Adam was ejected from Paradise due to his sin, he asked forgiveness from Allah through the words:

‘Forgive me, my Lord, for the sake of Muhammad!’

‘How do you know Muhammad’s name when I have not yet created him?’ the Almighty asked.

‘When you created me, my Lord, and breathed into me Your spirit, I raised my head and saw the words Lâ ilâhe illAllâh Muhammedun Rasûlullâh inscribed above the pillars of the Throne. I therefore thought that You would only mention Your name with the Most Beloved of Your creation.’

‘I forgive you, Adam’, the Almighty declared, ‘and were it not for Muhammad I surely would not have created you.’” (Hâkim, II, 672)


Narrated from Ibn Abbas, Allah (جل جلاله), inspired Hazrat Isa (Alaihi Salaam) to “Believe in Muhammad and command those who live in his time from among your community to believe in him. For were it not for Muhammad, I would not have created Adam; neither would I have created Paradise and Hell. When I created the Throne (Arsh) on water, it started rocking, coming to a standstill only after I wrote over it Lâ ilâhe illâllâh Muhammedun Rasûlullâh”. (Hâkim, II, 672)

Hazrat Jabir (RadiAllahu Anhu) is reported to have one day asked the Prophet ﷺ: “May my father and mother be ransomed for you Messenger of Allah! Could you please tell me what the first created thing was?”

“The first thing Allah created was the Light of your Messenger from His Own Light.” (See Ajlunî, I, 265.)

Ibn Arabi (Alaihi Rehma) affords the following comments in regard:

“When Allah almighty heralded Muhammad ﷺ with Prophethood, Adam was not fully created; he was in a state between water and mud. Thus, the Messenger of Allah ﷺ effectively became, at once, the foremost core of all Divine laws (sharia) to transpire through prophets thereafter. Even as early as then, he had a sharia, as the Prophetﷺ indicates in the hadith that he was a Messenger when Adam was still in a state between spirit and body; he does not say he was a ‘man’ or that he simply existed. Prophethood may only be through a law, a sharia, given by the Almighty.” (Ibn Arabi, al-Futuhat,II, 171; IV, 66-67)

In another famous work, Ibn Arabî says:

“Being the most perfected of all human species, Prophethood thus began and ended with the Messenger of Allahﷺ.” (Ibn Arabî, Fusûsu’l-Hikem, IV, 319)

In his Mathnawi, Rumi (Alaihi Rehma) states:

“Come, o heart! The true festival is unity with Muhammadﷺ, his Majesty; for the luminosity of the universe is from the light of his sacred being.”

Sulayman Chelebi also makes mention of the Muhammadan Light in his Mawlid:

Mustafâﷺ nûrunu evvel kıldı vâr
Sevdi ânı ol Kerîm ü Girdigâr(***)

The Light of Mustaphaﷺ, He first made,
Which He loved, the Generous, the Great.

Thus the Muhammadan Light, labeled also as the Muhammedan Truth, is an essence that represents the spiritual identity of the Blessed Prophet ﷺ. It is he who is the most beloved and the most precious in the sight of the Creator. The reason for the existence of creation is the love of the Almighty towards the Muhammedan Light, the first entity created. The entire universe has therefore been given existence in the honor of the Muhammadan Light, the core which it envelops. Existence is only to expose and explain his reality. Having said that, just as it is impossible to pour an ocean into a cup, it is inconceivable to understand the Muhammadan Light as befits its nature.

(*)The human mind is of a nature that can think only within the bounds of space and time. Through the impressions it receives from the physical world, it can, albeit to a certain degree, reach Truth. Bound by the impressions received from the world of observation to refer to the truths that transcend the observational realm, both in terms designating and insinuating the content of metaphysical truths, man is thus virtually compelled to resort to metaphor.
(**) Ma siwallah is a term used to indicate all that which is other than Allah Y, and which keeps one away from Him.
(***) The other couplets of Sulayman Chalabi’s Mawlid pay further lyrical tribute to the Blessed Prophet ﷺ being the Light of Existence and that the universe was created but in honor of the Muhammedan Light.
FOR MORE ON “Haqiqat al-Muhammadiyya”, READ THE ARTICLE AT:

Seeking means to come close to Allah

It is said in the Qur’an:

O you who believe! be careful of (your duty to) Allah and be with the true ones. (Tawbah, 9/119).

O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him and strive hard in His way that you may be successful. (Ma’idah, 5/35).

With the message of the Qur’an Imprinted on his heart, Mawlana Jalaluddin (Alaihi Rahma) said::

  • “One is judged according to what one searches for.”
  • “Looking for something where it does not exist is the same as not looking for it at all.”
  • “Do not move before your guide moves. One who moves without a head is bound to be a tail.”
  • “It is better to be a slave to a Friend of Allah than to be a crown on the head of king.”

Sulaiman the Magnificent, the great sultan of the Ottomans, was once welcomed by applause on the way back home from a battle that ended in victory. The Sultan was afraid of his own pride, and therefore he recited the following couplet on the necessity of train- ing one’s ego:

  • Being sultan of the world is nothing but stupid struggle. Serving a friend of Allah is a greater glory!

Hadrat Mawlana (Alaihi Rehma) says:

  • “The fabric of wisdom that the soul has lost may be found in the hands of the people of heart.”
  • “If you unite with a man of heart, you will become a pearl even if you are as hard as stone.”
  • “Birds of a feather flock together.”
  • “One who wants to reach Allah must unite with the circle of the Friends of Allah. If you disconnect from them you are bound to perish.”
  • “Make friends with the Friends of Allah, so that the members of their caravan may multiply. The stronger the caravan, the less the risk of highwaymen.”

It is narrated that the word insân, which means “human being” in Arabic, derives from the word uns, which means “intimacy.” This shows that the human being has a native inclination to associate and make friends. One should therefore follow the divine command- ment and use this human attribute to associate with the upright and the faithful believers. For every human being is under fire from the Devil and the lower self. Imam Shafi`i (rah) puts it succinctly: “If you are not occupied with what is right, you will be occupied with what is wrong.”

So in order to protect oneself as an honored servant of Allah, a sincere Muslim should keep company with other committed Muslims from whom he or she can spiritually benefit. Every human being needs a spiritual guide. It is because of this need that Allah Almighty made the very first human a prophet.

Sa`di al-Shirazi (rah) makes a point about the effect of our companions on our condition. He said, “The dog of the Seven Sleepers attained great honor, gaining mention in history and in the Qur’an, for it kept company with the righteous. The wives of Prophets Noah and Lut, on the other hand, were ranked among blasphemers, for they kept company with the faithless.” As this story makes clear, keeping company with ignorant and blasphemous people draws one come closer to their way of life and thought. Mental connection leads to spiritual connection, and the wrong spiritual connection can lead to spiritual corruption.