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terms, especially as in the case of religion with its mystery, metaphors and parables; And under no condition can this Knowledge be translated to any language for understanding by mind. It is only but available through the experience by heart. Through Islam the Holy Qur’an is the witnessing of the heart of the Prophet Mohammad through the heart of the creator, in which there is no doubt about it as ultimate reality for the witness (prophet) as the reflection of One eternal breath, even when wrapped within the terms of the many verses. To understand, though, human being must listen within the instrument through which the expression became manifest, and also through the instrument by which the human being became manifest within him and herself. To begin, Allah is beyond duality, beyond like and dislike and beyond masculine and feminine. It is best not to be confused with language by listening through the ears of one’s culture, gender and philosophy: Sura VI, verse 73: It is He who created the heavens and the earth in true (in Just, balance), bel-Haq, The Day (Yom), He said, “Be,” Behold! It is. His Word is Truth (in just), al-Haq, and His Will be dominion the Day breathed (blown) in trumpet, (Shofar) He knoweth the hidden and appearances, He is Wise and well acquainted.”

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Bel-Haq refers to the truth, the “just-ness” and the balance of the universe; in that it just is as it is, and just as it was designed to be – not more and not less, perfectly balanced (justice) and in the truth that in fact it is. Thus, in the moment (every moment of the eternal “Day” of existence) Breath has been blown into the universe, the result of that Breath is the result of it just as it is to be, and as we are. The result of Breath follows the shape of clear fluid flowing into clear fluid, creating the contour and outline of a trumpet, which is the shape of an embryo as it flows into existence. And to hear such a Breath, it is “just” that the heart also has such shapes and so does the ear; rippling endlessly into the trumpets of form which we can see (such like is modeled by fractals). And the Breath still without color, without culture, without like or dislike, is hidden behind the veil of matter. The trumpet

Sufism: An Inquiry Vol XVI, No. 3

reveals itself around that which is hidden, which is the Breather that has Breathed. The Most Merciful (Rahman) and Most Gracious (Rahim) breathed as the eternal wave, a wave that is both the essence (hidden) and substance (apparent) of survival in charge to nourish every potential in the entire chart of existence. Sura XV, verses 28-30: Behold! Lord said to the angels: “I am about to create man, from sounding clay from mud molded into shape; “When I have fashioned him and breathed into him of My spirit, fall down in obeisance unto him.”

So the angels prostrated themselves all of them together.

When Allah finished the creation of man from the clay, He breathed in. When he breathed in He taught (breathed) all of His Names (in-)to Adam and He set the rule for human being, and for the angels. Angels prostrating to Adam means that all of the knowledge of the Divine is reflected in Adam. It is all there. There is only one objection and one comment that came from one of the angels and that was from Iblis. Iblis got into the condition of contrast and comparison: Qi’as. When he made that comparison, Qi’as, to Adam, he said: Adam is made from the clay. I, Iblis, am from the fire. That is the first, the beginning of disordering the Divine Rule, and the explanation for how has been created the line of disorder, destruction and disconnection. But human being has the capacity and potential (Adam) of witnessing the divine. Islam begins its invitation to human being by two testimonies: bring witnessing to the Divine by La illaha illalah (everything is (Breathed from) nothing, and that no-thing is Allah), and Mohammad is Rasulallah (Mohammad is the witness of Allah; providing an example for human being of human being as witness and prophet). The first testimony is the ultimate reality and the second testimony is the refection of the divine majesty in the majesty of human being, a relationship between the essence (hidden), and substance (apparent); between the invisible and eternal Breath, and the Breathed.

Sufism: an inquiry - Vol16.3  

A journal for people of the heart.

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