The Wisdoms of Heavenly Love
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Wisdom 1: The light of heavenly love has descended from the heavens. God has made the sacred love for Him, the Prophet and the Imam of the time, the most special means for His servants, and its elegant mention is found throughout the Qur'anic wisdom. There is no doubt that the abundant good (khayr-i kathir) is with wisdom (2:269), and the soul of the abundant good is heavenly love.
Wisdom 2: It will be an enormous ingratitude on our part if we do not make a humble effort to praise the heavenly love. Yes, dear friends! Indeed, the only means of love for God and the noble Prophet is the Imam of time. This is because the rank of merging in God is not attainable for a salik until he reaches the rank of merging in the Prophet, and the only door to the holy Prophet is the Imam of the time. Therefore, it is extremely necessary for you to first merge in love for the Imam, without which the second merging [i.e., merging in the Prophet] and the third merging [i.e., merging in Allah] are impossible.
Wisdom 3: The Sacred Tradition about nawafil (i.e., additional cibadat or supererogatory prayers) contains revolutionary wisdoms and is a very great light for the people of intellect. No great book of sufism is without its mention and reference. All this is the result of the heavenly love mentioned above. By God! This is the greatest miracle of the sacred love for God, the Prophet and the Imam. See in the book "Practical Sufism and Spiritual Science" how God showers His favours on His chosen servants. This is the result of both the obligatory and the supererogatory cibadat, this is the fruit of love, this is the reward of God's friendship, and this is the treasure of the secrets of recognition.
Wisdom 4: You should pause here and reflect that when God becomes His lover's ear, what does he hear in such a state? Whose speech does he listen to? God's speech? When God becomes his eyes, what does the lover see? Does he receive God's holy vision in such a state or not? Moreover, this question is also extremely important: when God becomes the hand of His carif (cashiq), what does he hold [in his hand] in such a state? What universe does he create? And the last question is: when God becomes the foot of His loving servant, he must be able to travel in the blink of an eye in the heavens, the earth, the world, the hereafter, space and spacelessness, is this true?
Wisdom 5: The above examples show that we have not properly reflected on the wonderful and marvellous wisdoms of hadith-i nawafil, although there is an extremely precious treasure hidden in it. Therefore, reflect deeply on the state of "Merging in God". This rank is attained by the true lovers of God in this world. This miracle does not occur after the physical death, as the Qur'an openly states: "And whoever is blind in this [world], he shall (also) be blind in the hereafter, and most astray from the path" (17:72).
Wisdom 6: This famous noble hadith is mentioned in Sahih Bukhari, Vol. III, kitabu'l-isti'dhan: "Khalaqa'llahu Adama cala suratihi = God created Adam in His (rahmani) Image". The physical birth of Adam took place on earth, his spiritual birth in the personal world, and his intellectual birth in the Sacred Sanctuary (i.e., the paradise of the forehead = bihisht-i jabin), where he was granted the Image of the Compassionate (surat-i Rahman). The following hadith is also narrated at the same place in the same book: "Kullu man yadkhulu'l-jannata cala surati Adama = Everyone who enters the paradise (of his forehead) becomes the (rahmani) image of Adam". This same reality is also the merging in God (fana' fi'llah).
Wisdom 7: It is said in surah-yi Yunus: "Surely those who do not expect to meet Us (i.e., Our vision) and are pleased with the life of the world and are satisfied with it, and those who are neglectful of Our signs" (10:7). One of its wisdoms is that those who are the lovers of the mazhar of the Divine light never despair of meeting God; they are happy and satisfied, not with the physical life, but with the religious life; and they are not neglectful of the Divine signs, i.e., the Imam.
Zulfiqarabad, Gilgit 25 July 1998
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