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Saturday, July 10, 2004  

Turning to God when Experiencing a Trial Another part of that is returning to God when experiencing trail (fitnah). God loves every repentant tested person. That is what the Messenger of God (may blessings and peace be upon him) said. God Almighty said, "He created death and life to test which of you is best in action" (67:2). Affliction and testing have the same meaning. It is only a trial to test what a man claims. "It is only a trial (i.e. a test) by which You misguided those You willed (i.e. confused them) putting and guided You willed (i.e. make the path of salvation clear to them in it)" (7:155) The greatest trials are: women, wealth, children, and ambition. When God tests one of His servants by these four or by one of them, and he takes the position of the Truth in them in establishing them for God and returning to Him in them, and does not stop by the blessing itself, but accepts it as a divine blessing, then God blesses him through it. So he returns it to Him and sets it upon the position of the due thankfulness which God commanded His Prophet Moses to have. He said, "Moses, thank Me with due thankfulness." Moses said, "O Lord, what is due thankfulness?" He said, "Moses, when you see that the blessing is from Me, that is due thankfulness." Ibn Majah mentioned it in his Sunan from the Messenger of God (may blessings and peace be upon him). When God forgave His Prophet Muhammad (may blessings and peace be upon him) his former and later wrong actions, He gave him the good news of that when He said, "So that God may forgive you your earlier errors and any later ones" (48:2). So the Prophet stood until his feet were swollen to thank God Almighty for that. He did not stop nor incline to rest. When he was about that and asked to be kind to himself, he, may God bless him and grant him peace, said, "Am I not a grateful servant?" That is because He heard God say, "God loves the grateful." If he had not been in the station of gratitude to the Blesser, he would miss this love from God (which is particular to this station, only obtained from God by someone who is thankful). God says, "Very few of My servants are thankful" (34:13). If he misses it, he misses what it contains of knowledge of God, Self-disclosure, and the blessing particular to it in the Abode of Honor and the Slipping Heap of the Vision on the Day of the Immense Visit. Every Divine Love possesses its own particular quality of knowledge, Self-disclosure, blessing and stage. That must be why the one with that quality is distinct from others. _____________________________________________________________________________________ The First Trial: Women In the case of the trial posed by women, the form of his return to God in his love of them is that he sees that the whole loves that which is part of it and yearns for it. Thus he only loves himself because originally woman was created from man, from his short rib, and in relation to himself, he puts her in the position of the form on which God created the perfect man. That is the form of the Real. So the Real made her a place of manifestation for him. When something is a place of manifestation for someone, the looker only sees himself in that form. When he sees himself in this woman, his love for her is intense and he inclines to her because she is his form. It is clear to you that his form is the form of the Real on which He brought him into existence. So he sees only the Real, but it is with the appetite of love and the pleasure of union in which there is true annihilation by sincere love. He meets her with his essence in a meeting of likes. That is why he is annihilated in her. So there is no part in him but that it is in her. Love therefore flows throughout all his parts, and all of him is connected to her. That is why annihilation in his like is total annihilation, as opposed to his love for other than his like. He is unified by his beloved so that he says: I am the one I love and the one I love is me. Someone else said in this station, "I am God." When you love your like as a person with this love, your witnessing this return in it returns you to God. So you are one of those whom God loves. This trial is the trial which the bride gives you. As for the other means in love of women, women are a place of reaction and a place for the formation of the manifestation of likes in every species. There is no doubt that God only loved the sources of the universe when the universe was non-existent because those sources are the place of reaction. When He turned to them inasmuch as He will, He said to them, "Be" and they were. So by them His dominion appeared in existence. Those sources gave God His due in divinity, and so He was God and they worshipped Him by all the Names depending on their state, whether they knew those Names or not. Only the Name Allah remained, and the servant is established in it by his form and his state, even if he does not know the result of that Name. It is that about which the Messenger of God (may blessings and peace be upon him) said in his supplication by the Name of God, "Those which You preferred in the knowledge of Your Unseen or have taught any of Your creation," i.e. His Names whose source is known so that they are distinct from others in knowledge. Many matters in the human being are by the form and the state: he may not know them while God knows that that is in him. When he loves a woman because of what we mentioned, he returns her love to God Almighty, and it is the blessing of the trial for him. So God loves him by his returning to Him in his love for her. As for his connection to a particular woman in that rather than another, even if these realities which we mentioned exist in every woman, that is due to a spiritual correspondence between these two persons in the basis of their formation, natural temperament, and spiritual outlook. Some of that proceeds to a known term, and some of it continues without end. Its term is, in fact, death. The connection may endure, like the love of the Prophet (may blessings and peace be upon him) for 'Aisha. His love for her was greater than his love for all his wives and his love for Abu Bakr, her father. These are secondary relationships particular to individuals. The first reason is what we mentioned, and it is for that absolute love, absolute hearing and absolute vision which some of the servants of God have which is not specific to one person in the world rather than another. It is for everyone whose beloved is present with him when his is occupied with that beloved. Moreover, there must be a particular inclination for one individual because of a particular relationship while this absolute must exist. So the natural formation of the universe bestows this limitation on its individuals. The perfect one is the one who combines limitation with the absolute. The absolute is like the word of the Prophet (may blessings and peace be upon him) that he was made to "love three things in your world: women…" and he did not specify one woman. The like of this limitation is found in what is related about his love for 'Aisha being greater than his love for the rest of his wives by a divine and spiritual relationship which limited it to her rather than others, even though he loved women. This is enough of the first element. _____________________________________________________________________________________ The Second Trial: Rank As for the second pillar of the house of trials, it is rank, which is designated by leadership. Those of the Sufis who have no knowledge of it state that, the last of what leaves the hearts of the truthful is love of leadership. The mystics who takes this position says that based on what the common people of the Path understand. We will make clear what is intended by the perfect people of God in that. That is because there are many matters inside a person's self which God has concealed in him. He is "the One who brings out what is hidden in the heavens and the earth and knows what you conceal and what you divulge," (27:25) i.e. what you display and what is hidden which you do not know is in you. God continues to bring out from the self of the servant what he conceals and which he himself does not know is inside him. It is like someone in whom the doctor sees an illness which the sick person does not recognize in himself. The same applies to what God has concealed in the selves of creatures. Do you not see that the Prophet (may blessings and peace be upon him) said, "Whoever knows himself knows his Lord?" No one knows himself, although his self is nothing other than him. So God continues to bring out from a person's self what he conceals in it and he witnesses that and then knows that is part of himself while he did not know that before. So the larger group says that the last thing to leave the hearts of the true (siddiqun) is love of leadership. So it appears to them when it leaves and they love leadership with a love other than that which the common have for it. They love it since they possess what God said of them: that He is their hearing and sight, and all their faculties and limbs, as He mentioned. Since they are in this position, they love leadership only by God since God has priority over the entire world. They are His servants. A leader is only a leader by virtue of the one lead in existence and estimation. So his love for the one led is a stronger love because it affirms leadership for him. The king loves nothing better than his kingdom because his kingdom establishes the fact that he is a king. This is the meaning of the fact that the last thing to leave the hearts of the truthful is love of leadership. So they see it and witness it by spiritual tasting, not inasmuch as it leaves their hearts. They do love leadership. If they did not love it, they would not have knowledge of it through spiritual tasting. It is the form in which God created them in the words of the Prophet (may blessings and peace be upon him), "God created Adam in His form," in some interpretations and possibilities of this Tradition. Know that. "Rank" is the accomplishment of the word, and there is no word more effective that His words: "When He desires a thing, He just says to it, 'Be,' and it is" (36:82). So the greatest rank is the one whose rank is by God. This servant sees, while his source goes on, and knows then that He is the like of who has no like. He is the servant of his Lord. God is the Lord, not the servant, and so he has comprehensiveness (jamiyah) and the Real has isolation. _____________________________________________________________________________________ The Third Trial: Wealth The third pillar is wealth (mal). It is called mal (Arabic) only because he naturally inclines to it. God tests His servants by it since He facilitated some matters through its existence, and hearts are connected to love and esteem for someone with wealth, even if he is a miser. Eyes regard him with esteem since people imagine he is rich and without need of them because of the wealth he possesses. It may be that the wealthy one is the person with the strongest need of them in himself and he does not experience in himself any sufficiency or satisfaction in that he has, so he seeks more of what is in his possession. When the world with knowledge sees the inclination of hearts to someone with wealth for the sake of wealth, they love wealth, while the mystics (arifun) seek a Divine reason by which to love wealth since it must be loved. This is the place of trial and testing in which there is both misguidance and guidance. The mystics study the Divine commands. One of them is the statement of God, "Lend a generous loan to God" (73:20). So He only addressed the people of wealth, Therefore they love wealth so that they might be among the people addressed by this and enjoying hearing it. When they lend, they see that charity (sadaqah) falls into the hand of the All-Merciful. So by wealth and giving it they obtain God's presentation of that from them. So they obtain the connection of presentation. God honored Adam (peace be upon him) when He said, "What I created with My own Hands" (38:75). Anyone who gives when He asks for a loan obtains a more perfect enjoyment of honor among those He created with His hand. If it were not for wealth, they would not have heard and they would not be worthy of this Divine teaching. They would not have obtained this presentation of the Lord by the loan. That is general to connection with God. So God tested them with wealth and then tested them by asking for it, and God put Himself in the position of those of His servants with need who ask the people of wealth and property among them by His words in the Tradition already mentioned, "Oh My servant, I asked you for food and you did not feed Me. I asked you for water and you did not give it to Me." So it is with this consideration that love of wealth is a trial which guides to the like of this. _____________________________________________________________________________________ The Fourth Trial: Children As for the fourth trial, which is children, the child is the joy of his father, a piece of flesh and the closest things to him. So his love is the love of the thing for itself, and nothing is more beloved to a thing than itself. God therefore tests him by himself in a form which emerges from him which is called "child" to see whether looking at the child will prevent him form what God obliged him to do in carrying out rights against his child. The Messenger of God (may blessings and peace be upon him) said in respect of his daughter Fatimah—and her position in his heart was one which we are not ignorant of—"If Fatimah, daughter of Muhammad, had stolen, I would have cut off her hand." 'Umar ibn al-Khattab flogged his son and a woman for fornication, and he died as a result of carrying out the punishment on them in which they both died, yet 'Umar was cheerful about that and gave what was dear to him. The Messenger of God (may blessings and peace be upon him) said about their repentance, "What repentance is greater than her giving herself?" Generosity in establishing the disliked right on one's child is a greater affliction. God Almighty says about a child's death, "When I take what is dear to My believing servant among the people of this world, there is no repayment with Me except the Garden." Anyone who masters these pillars, which are among the greatest trials and terrible afflictions, prefers the Presence of God and attends to it in those afflictions, that is truly a proper man; there is no one greater than him in his species. -Muhyi din Ibn al-‘Arabi, The Mysteries of Bearing Witness

posted by Abubak'r | 7/10/2004 10:21:00 PM |
As for him who fears to stand before his Lord and restrains the ego its desires, the Garden is shelter.
(The Snatchers:40)
Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "The Fire is surrounded by all kinds of desires and passions, while Paradise is surrounded by all kinds of disliked, undesirable things."
Whoever does good at night is rewarded during the day and whoever does good during the day is rewarded at night. Whoever is sincere in abandoning a desire is saved from catering to it. God is too noble to punish a heart that has abandoned a desire for His sake.
(Abu Sulayman ad-Darani)
Beware of your ego, and trust not its mischief;
The ego is worse than seventy devils.
(Arabic Poem)
Abu Bakar Balkhi
Md Mubaraq
Md Firdaus

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I seek God's forgiveness, and do not claim that my intention in producing this Blog is confined to good religious purposes; how may I do so when I am aware of the hidden desires, egotistic passions, and worldly wishes that I harbour? I do not claim innocence for myself; the ego is indeed an inciter to evil, save when my Lord shows mercy; my Lord is indeed Forgiving, Merciful. O God! I seek Your protection against my committing idolatry [shirk] knowingly, and Your forgiveness for that of which I am not aware! I ask God to make me and all other believers benefit from this Blog and to render my production of it purely for the sake of His Noble Countenance.

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