The Seventh Word

The Seventh Word

[A clarification that practising Islam, and especially recognising one’s own powerlessness and the Absolute Power of Allāh, is the secret to happiness and success; how through true faith in Allāh and the Hereafter, tribulations are transformed into blessings]

Direct your attention to this short allegory, if you wish to understand how امنت بالله ‘I believe in Allāh’, and و بالیوم الاخر ‘and [I believe] in the Last Day’ unveil the recondite mystery of this universe.

How they are openers of the doors of happiness for man’s spirit, and two precious talismans that can solve all enigmas.

How also man’s patient (1) trust in his Creator, seeking of refuge in Him, and thankful petitions and supplication to his Provider are efficacious - and that they are wholesome cures like two antidotes. If you want to know just how important and precious hearkening to the Qur’ān and yielding to its judgement, and establishing the Prayer and leaving mortal sins are for the road of endless eternity, and how they are a bright ticket for the Hereafter, and light in the grave, then look and listen to this allegory!

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1. الصبر  (aṣ-ṣabr) Patience - one's not complaining about tests and tribulations with which one has been afflicted, and having perseverance in performing one’s religious duties and in abstaining from prohibited actions. 

[The allegory of the soldier’s disastrous situation]

Once, in the field of battle and trial, and in the course of the alternation of gain and loss, a soldier fell into a most dismaying situation. On both the right and left sides of his body, he had been deeply wounded. A massive lion stood behind him, which seemed as if about to pounce. A gallows had been set up right in front of his eyes. It was hanging and obliterating all of his loved ones. It was awaiting him as well. Apart from all this, he had ahead of him a long journey into exile [after which he was to be executed].

[A sage appears to the despairing soldier]

While this helpless man was despairingly pondering over this appalling situation, a man suddenly appeared to his right, illuminated and benevolent. He was almost like Khiḍr (1) and he said, ‘Do not despair! I will give you two talismans, and I will teach you [how to use them]. If you use them well, that lion will become a submissive horse, and those gallows will turn into a calming swing for you to enjoy, upon which you will be able to have a look around [yourself]. I will also give you two remedies. If you use them well, your putrid wounds will turn into two exquisitely scented flowers, named ‘the Rose of Muḥammad’. What is more, I will give you a ticket that will allow you to traverse, in one day, the distance usually covered in a year of travel

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1. الخضر (al-Khiḍr) A saintly individual of great mystical knowledge. He visited and taught a vast number of saints as well as prophets, including Mūsā upon whom be peace, a famous encounter related in (Qur’ān: al-Kahf 18:65-82). 

- it will be quite as if you are flying. Should you not believe me, put this to the test a little! You will soon find that I am telling the truth.’ The soldier really did try a little, and he acknowledged that the man was indeed telling the truth. Yes; I, helpless Said, indeed also verify this, because I too have tried, and found it to be completely true.

[An evil drunkard attempts to deceive the soldier]

Then, suddenly to his left he saw another man, clearly a scheming drunkard, wily as Satan. He had come with a very many fancy trinkets and obscene pictures, gaudy amusements, and intoxicating liquor. He stood in front of him, saying ‘My friend! Come! Let’s go and get some alcohol and have a good time together! We can look at the beautiful girls in these pictures, and listen to some great music, and eat this delicious food. Eh? Eh? What are you saying under your breath?’ he asked.

‘A talisman’ said our man.

‘Well cut out that cryptic nonsense! Let’s not kill our good spirits! Eh? What is that you are holding?’

‘Medicine’.

‘Throw it away! You’re fine, there’s nothing wrong with you! This is a time for clapping your hands! Eh? That piece of paper, with five marks on it, what is that?’

‘It’s a ticket, and a rations-voucher.’

‘Tear it up! What do we want with travel when the spring weather is so fine here?’

He kept on in this vein trying to use all of his tricks to convince him, such that the poor soldier found himself inclining

a little to what he was saying. That’s right! Human beings get fooled sometimes - once, I too got fooled by a schemer like this one.

[A thunderous voice gives advice to the hapless soldier]

Suddenly, a thunderous voice was heard from his right side. ‘Do not by any means get fooled by this schemer! Say to him, “If you have a scheme for killing the lion that is right behind me, dismantling the gallows in front of me, and freeing me of the wounds on my right and left sides, along with finding a way for me to not have to go on the journey ahead of me, please go ahead and put them into action, if you indeed have schemes for all of these things! Let us see! If you are able to do all that, then say “Let’s go and have a good time.” Otherwise, you fool, keep silent, so that this heavenly, Khiḍr-like man is able to say what he has to say!’

[The meaning of the allegory]

O my own lower self, that was laughing in its youth and is now crying over its laughter! Know that the helpless soldier is you - mankind. The lion is the moment of death. The gallows signifies extinction and separation - for, in the company of the succession of day and night, every friend must eventually bid farewell and be lost.

One of the two wounds signifies the very human powerlessness that is so troubling, and without limit. The other wound is the painful human poverty that has no end.

The exile and the journey are long and testing travel, that passes through the world of spirits, the mother’s womb,

childhood, and old-age - this world, the grave, the Isthmusworld, the Day of Resurrection, and the ṣirāṭ. (1)

The two talismans are true faith in Allāh, and true faith in the Hereafter. Yes, by way of this sacred talisman, death takes on the form of a submissive horse like burāq, (2) who carries the believing of humankind from the prison of this world to the gardens of Paradise, to the presence of the Merciful. Because of that, the people of perfection, (3) who have witnessed the true nature of death, love it. They long for it, from long before it actually reaches them.

[Through faith, tribulations become a means of contemplation of the Divine attributes]

Consider extinction, separation, death, and the passing of time, which truly is equivalent to the gallows. Through the talisman of faith, these things take on a form that is a means of witnessing, in perfect ecstasy, the beautiful intricacy of the miracles of the Majestic Artful Maker, the wonders of His power, and the manifestations (4) of His mercy that are so very fresh, many-hued, multifarious, and great in number.

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1. الصراط (aṣ-ṣirāṭ) The sirat - the bridge over Hell on which the believers will pass, and from which the unbelievers will slip.

2. البراق (al-burāq) The winged animal that bore our Prophet Muḥammad, blessings and peace be upon him, on his celebrated Isrā’ wa mi‘rāj, or 'night journey and ascension'.

3. اهل الکمال (ahlu’l-kamāl) The people of perfection - such people as have attained human perfection by totally submitting themselves both inwardly and externally to the Sacred Law.

4. التجلی (al-tajalli) Manifestation - the individuation (ta‘ayyun) of the effects (āthār) of the Divine attributes through Allāh's volitional act of self-revelation. 

Yes! The shifting and alternation of mirrors reflecting the colours present in sunlight, and the variation of images appearing on the screen of a cinema, form increasingly subtle and beautiful scenes.

One of the two medicines was trusting in Allāh, along with patience and complete dependence on the power of the Creator, as well as reliance on His wisdom. Is that not so?

[Mankind becomes liberated and honoured through

his recognition of his total ontological powerlessness, and through

his depending on Allāh the Almighty]

Yes - for what fear could possibly remain for the person who, displaying his certificate of powerlessness, depends on the King of the universe, who has the Divine command, كُن فَيَكُونُ (1) at his disposal? Such a person, in the face of even the most terrifying tribulations, will most certainly rely upon his Compassionate Lord with serenity in his heart, saying إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ (2)

Yes, the knower of Allāh derives pleasure from his powerlessness and fear of Allāh. That is right - there is pleasure in fear. If a baby in its first year of life had the comprehension to be able to answer the question ‘which are your sweetest, most pleasurable states?’ perhaps, acknowledging its powerlessness and poverty, it would say ‘taking refuge in my mother’s merciful bosom, whilst fearing her gentle smacks.’ Yet the compassion of all the mothers of children is no more

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1. Be! And it is (Qur’ān: al-Baqarah, 2:117)

2. Surely we are Allāh’s, and surely unto Him we are returning. (Qur’ān: al-Baqarah, 2:156)

than a flash of the manifestation of the Divine mercy. It is for this that the people of perfection have found such surpassing pleasure in powerlessness and fear with respect to Allāh, that they renounce the efficacy of their own power, taking refuge in Allāh through their own powerlessness. They make powerlessness and fear intercessors for them.

The other medicine is requesting and supplicating, with gratitude, contentment, and reliance on the Mercy of the Compassionate Provider. Is that not the case?

Yes - how could poverty and neediness be painful and burdensome to the guest of the Generous, the Bounteous, who has made the entire face of the earth a veritable table of blessings? The One who made the season of spring a bouquet of flowers, and then scattered them all over the table? Rather, the poverty and neediness of those guests takes on the form of a fine appetite, and so they work to increase their poverty, just as they work to increase their appetite. It is for this reason that the people of perfection take pride in their poverty.

[This powerlessness and poverty is an internal state, not an outer show]

Please do not understand this incorrectly! What is intended is the humble entreaty of Allāh, in awareness of one’s poverty, not that one should show it off in front of people like a beggar!

That ticket, and that voucher, are the performance of religious obligations, foremost of which is the Prayer, and avoiding mortal sins. Is that not the case?

[Obeying the injunctions of the Qur’ān is the only way to liberation

- and without the aid of Divine revelation, science and philosophy can offer

only terrestrial benefit]

Yes, attaining provisions and light, and indeed the burāq whilst on this long, dark and endless journey, can only take place through one’s obeying the injunctions of the Qur’ān, and through avoiding such things as it prohibits.

This is by the consensus of all of the people of special spiritual abilities, gnostic witnessing, and all of the people of spiritual experience and mystical unveiling.

Otherwise, all of the sciences, philosophy, art and wisdom together are not worth a single penny on that road - for their light only extends to the door of the grave.

O my lazy lower self! Performing the Five Prayers and avoiding the seven mortal sins simply could not be easier, less troubling, or lighter. Yet how momentous and sublime are the fruits and benefits! If you have an intellect, and it is as yet uncorrupted, you will be able to understand this. Say to that man, and to Satan, as they enkindle your yearning to engage in open sin and debauchery, ‘if there is a way to kill death, to make extinction itself go extinct, to eradicate the poverty and powerlessness of man, and to close off the door of the grave, do let us know, and we shall surely listen to you! If not, then be silent! For in the great mosque (1) of the universe, the Qur’ān is recited. Let us then hearken unto it, let us become illuminated by its light, let us act according

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1. مسجد (masjid) Mosque - literally 'place of prostration [from سجده sajdah, ‘prostration’]'

to its guidance, and let us make it remembrance of Allāh on our tongues!

Yes, it is the Speech of Allāh, it is the truth from the Real (Exalted is He) (1) speaking the truth and revealing reality, and spreading luminous wisdom.

اَللّٰهُمَّ نَوِّرْ قُلُوبَنَا بِنُورِ الْأ۪يمَانِ وَ الْقُرْاٰنِ اَللّٰهُمَّ اغْنِنَا بِالْأِفْتِقَارِ اِلَيْكَ وَ لَا تُفْقِرْنَا بِالْأِسْتِغْنَآءِ عَنْكَ

تَبَرَّاْنَآ اِلَيْكَ مِنْ حَوْلِنَا وَ قُوَّتِنَا وَ الْتَجَئْنَآ اِلٰي حَوْلِكَ وَ قُوَّتِكَ فَاجْعَلْنَا مِنَ الْمُتَوَكِّل۪ينَ عَلَيْكَ وَ لَاتَكِلْنَآ اِلٰٓي اَنْفُسِنَا وَاحْفَظْنَا بِحِفْظِكَ وَارْحَمْنَا وَ ارْحَمِ الْمُؤْمِن۪ينَ وَ الْمُؤْمِنَاتِ

 وَ صَلِّ وَ سَلِّمْ عَلٰي سَيِّدِنَا مُحَمَّدٍ عَبْدِكَ وَ نَبِيِّكَ وَ صَفِيِّكَ وَ خَل۪يلِكَ وَ جَمَالِ مُلْكِكَ وَ مَل۪يكِ صُنْعِكَ وَ عَيْنِ عِنَايَتِكَ وَ شَمْسِ هِدَايَتِكَ وَ لِسَانِ حُجَّتِكَ وَ مِثَالِ رَحْمَتِكَ وَ نُورِ خَلْقِكَ وَ شَرَفِ مَوْجُودَاتِكَ وَ سِرَاجِ وَحْدَتِكَ ف۪ي كَثْرَةِ مَخْلُوقَاتِكَ وَ كَاشِفِ طِلْسِمِ كَآئِنَاتِكَ وَ دَلاَّلِ سَلْطَنَةِ رُبُوبِيَّتِكَ وَمُبَلِّغِ مَرْضِيَّاتِكَ وَ مُعَرِّفِ كُنُوزِ اَسْمَآئِكَ وَ مُعَلِّمِ عِبَادِكَ وَ تَرْجُمَانِ اٰيَاتِكَ وَمِرْاٰتِ جَمَالِ رُبُوبِيَّتِكَ وَ مَدَارِ شُهُودِكَ وَ اِشْهَادِكَ وَ حَب۪يبِكَ وَ رَسُولِكَ الَّذ۪ٓي اَرْسَلْتَهُ رَحْمَةً لِلْعَالَم۪ينَ وَ عَلٰٓي اٰلِه۪ وَ صَحْبِه۪ٓ اَجْمَع۪ينَ وَ عَلٰٓي اِخْوَانِه۪ مِنَ النَّبِيِّنَ وَ الْمُرْسَل۪ينَ وَ عَلٰي مَلٰٓئِكَتِكَ الْمُقَرَّب۪ينَ وَ عَلٰي عِبَادِكَ الصَّالِح۪ينَ اٰم۪ينَ

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1. الحق (al-Ḥaqq) The Real - a name of Allāh - He Who is the Supremely Real, for since He is the Necessary Being, He alone is truly a reality, all other than him possessing only a borrowed, or 'shadow' reality. 

O Allāh, illuminate our hearts with the light of true faith and of the Qur’ān.

O Allāh, enrich us through our need of You, and do not impoverish us through our thinking that we have no need of You.

In You, we have repudiated any claim of having might or power, and we have instead

taken refuge in Your Might and Power. Make us, then, from amongst those

who entrust their affairs to You, and do not entrust us to ourselves.

Protect us with Your protection, have mercy on us, and have mercy

on believing men and women.

Send blessings and peace upon our Master Muḥammad,

Your servant, Your Prophet, Your chosen one, Your friend, the beauty of Your kingdom,

and the king of Your creation, the essence of Your protective help, the sun of Your guidance, the language of Your proof, the exemplar of Your mercy, the light of Your creation,

the honour of Your existent beings, the lamp of Your unity within the multiplicity of Your creation, the revealer of the deep mystery of created being, the agent of the kingdom of Your lordship, the messenger of the means of pleasing You, the expounder of the treasures of Your Names, the teacher of Your servants, the interpreter of Your signs, the mirror of the beauty of Your lordship and the orbit of Your witnessing and of Your causing to witness,

and Your beloved, Your messenger, who You sent as a mercy to all the worlds,

and upon all of his family and companions,

and upon all of his brothers from amongst the prophets and messengers,

and upon Your archangels, and Your righteous servants.

Amīn.