The wisdom of the heart

…None can inform you (of the truth), like He (Allah), who is aware of all things.

(Fatır:14)

The one who can offer you the truth, is Zat-ı kibriya – Allah (SWT) in all his greatness, who is aware of everything…and no other deliverer of news.

            This wisdom is retained within the one he wills to instil it into. The greatest treasure, is the treasury within which the most riches are hoarded, yet the riches do not belong to the treasury, but he who stored them there.

            Water gushes from a tap, but it is not of it, neither does it belong to it. For when the true source ceases to yield water, nothing will flow from the tap.

            There are two kinds of Ilm, wisdom: the wisdom of Sadr- the wisdom of the heart; and the wisdom of Satr- which is the wisdom and knowledge of the lines…wisdom which is recorded, written in the form of men’s words, as lines upon pages, within books. Thus the wisdom of Satr is gained through reading, and hearing, acquired in madrasa’s[1] and schools. The owners of this knowledge, are the inheritors of Shariah’s exterior façade. They instruct and carry out the laws of Shariah.

Reaching Haqq[2], depends upon the practice of these laws. Any kind of work or worship which conflicts with these laws are prohibited. This is why Shariah is so important, first and foremost.

            The wisdom of Sadr, on the other hand, is the wisdom that Allah (SWT) places in men’s hearts, and is also known as ilm-ul Marifah. The ahl, or people of Marifah, have reached this object and are aware and perceptive of ilm-ul Marifah. Their state of being is similar to that of a bird with two wings, which enable it to take flight, and reach a land; an understanding of the exterior and face-value as well as those which are hidden in the deep.

The wisdom of Sadr is hidden, the wisdom of Satr is on the surface.

The wisdom of Sadr is private and reserved for certain individuals, the wisdom of Satr is general, universal, and open to all.

The wisdom of Sadr is retained for states of experience, the wisdom of Satr limited to actions.

The wisdom of Sadr is meant for meditation, the wisdom of Satr is meant for dealings and procedures.

The wisdom of Sadr is the wisdom of perception, the wisdom of Satr is the wisdom of declaration and explanation.

The wisdom of Sadr is the wisdom of hidayah, of guidance, the wisdom of Satır is the wisdom of riwaya, of revelation.

The wisdom of Sadr, when possessed, enables the possessor to realise that in truth, there is no evidence of Him, but Himself, whereas, the wisdom of Satr is the perception of Allah’s craft and calling, in everything that exists.

Those on the surface learn in order to teach. They attest to greatness with the increase of their knowledge, taking pride in their worth.

As for those below the surface; with the increase of their knowledge, the people of hidden things, attest to their futility.

While one acquires knowledge for the people, the other acquires knowledge for Haqq.

One receives his reward from the people, the other from Haqq.

One sees himself and not Haqq, the other sees only Haqq and not himself.

---

[1] Religious school

[2] One of Allah (SWT) 99 glorious names, Haqq means truth.

They have no need...

They have no need for eccentric practices, in order to rise. In their solitudes and spiritual retreats there is no room for such things as sama[1] and nama[2]. For they have come beyond spiritual ecstasy and the delirium which is Vecd. Rather, it is through a rapturous ascent, that they are brought to the most final state one can reach.

---

[1]  Sama or Sema Spiritual whirling, dhikr (rememberance of Allah SWT) of Mawlawi dervishes.

[2] Nama or Name Recitation of ballads and poetry composed for Allah (SWT)

Tale of the Green One

During a congregation, a man inquired as to who was the most wise amongst men, and Moses’ (AS) reply was; “I am the wisest.” Allah (SWT) was not pleased with this, because Moses (AS) had not thought to say; “Allah knows best”, hence assigning all wisdom and knowledge to the almighty, who is the true wielder of it.

Upon this Allah (SWT) said to Moses (AS),“Where the two sea’s meet, there is a servant of mine, and he is wiser than you.” thus, with Allah’s (SWT) direction, he set out with his young companion, Joshua bin-Noon, to seek out this one, the Lord had referred to.

They travelled much to realise where the ordained meeting place was, and after realising, retraced their own steps, back to a place by the sea, where they had in fact stopped to rest, a few days before. Here they found Khidr (AS) wrapped in his clothes, and Moses (AS) greeted him.
“How can greetings exist in a place like this?”
“I am Moses.”
“Moses of Banii Israel?”
“Yes! Moses of Banii Israel!”

Moses said to him: shall I devout myself to you, so that you may teach me something of the knowledge of the true path, which has been given to you? (Al- Kahf: 66)

And Moses proposed companionship to him, so that Khidr (AS) may teach him some hidden lore’s. His request and readiness, in order to learn, is a fine illustration of the importance and greatness of devoting ones self to a guide and mentor. Though Moses (AS) was amongst the most exalted of prophets, his submission to Khidr (AS), indicates this notion.

Allah (SWT) had gifted Khidr (AS) with a calibre and authority from his own ascendancy, and granted him the possession of knowledge without envoys. This learning that was given him, was one completely different from that given to Moses (AS). It is a wisdom often referred to as ‘Ilm-i Ledun’, or the ‘the knowledge of Ledun’, and is a practice of knowledge which comprises and is relevant of the past and present. It is a wisdom that is strange and lost in the world of mundane knowledge and science, and one that cannot be possessed through learning and schooling. It is a blessing Allah (SWT) bestows upon those he draws close to Himself.
Khidr’s (AS) reply was such;

“How can you be patient towards some things, the truth of which, you cannot comprehend?”
(Al- Kahf:68)

“When you are with me you will witness a number of things, the mysteries and worth of which, you will not be aware of. On the surface, they will seem contradictory to the laws of Shariah. As a master of the Shariah, naturally, you will judge them at face value, and thus, feel the need to protest.”

“I walk upon a trail of knowledge, that Allah (SWT) has given, from his own wisdom, which you cannot know. As I cannot know the knowledge that Allah (SWT) has given you.”
(Hadith related by Al- Buhari)

Though Moses (AS), being one of the greatest prophets, had even spoken with Allah (SWT), his Lord had not chosen to endow him with what he’d given Khidr (AS).
Are you going to understand what Moses (AS) could not?
Allah (SWT) gives what he wills to who he wills. This is a wisdom that is given…there is nothing in a person.

He said; in that case, if you are to follow me, do not question me about anything, unless I myself speak to you of it.
(Al- Kahf:70)

Because he wished to be compliant, Moses (AS) accepted to stand by this condition, and they began their journey. They walked along the coast, until there passed a boat, sailed by some folk who appeared to know Khidr (AS), and thus, offered for the two to embark without payment.
While on board, Khidr (AS) damaged the boat, and at the sight of this Moses (AS) spoke out;
“Have you done this with the intention to drown the people this boat carries: truly you have done a dreadful thing.” For the damage made was serious enough to cause the vessel to sink, endangering the lives of all who were on it. In the face of such an outrageous act, Moses (AS) forgot his promise, and upon his words, Khidr (AS) politely reminded him,“Did I not tell you, you were not patient enough to be with me?”

Later on, they both observed a small sparrow perched on the side of the boat, and watched as it took one or two drops of water from the surf. Khidr (AS) spoke;
“O Moses. Your wisdom and mine put together, in comparison to what Allah (SWT) wields, is as much as what that sparrow has taken from the sea.”

Extract: Kısas-ı Enbiya, The Life of Prophet Moses (AS)

These are morsels fit for elephants, that an ant cannot swallow. What we do is similar to selling mirrors at a market place for the blind.

In his work, Fatawa-i Omariyya bi-Tariqatil-Aliyye, Omar Ziyauddîn (KS) explains the concept of rabita as affection and love towards Allah (SWT), His beloved Prophet (SAW), and the awliyaullah. Its literal meaning being to strengthen, to bind and to connect, rabita is therefore, a spiritual bond of affection that a dervish strives to establish with the beloved.

He goes onto describe its importance within Tasawwuf, which encourages one to institute such a bond and spiritual connection with ones sheikh, Rasulullah (SAW), and with Allah (SWT), so that eventually, as the dervish progresses upon this path, the strengthening of this bond will enable him seek himmah – which is help and guidance, from the one to whom he is connected to, through rabita. Furthermore, keeping rabita as often as possible, induces the dervish to remain in a state of modesty, as though he were in the presence of his sheikh, or Rasulullah (SAW), and so that he remains in awareness of Allah (SWT)…thus distancing himself from evil, and enabling one to progress spiritually.

There is a rabita of love in the hearts of believing men and women towards Allah, His Prophet, and His beloved servants (awliyaullah). Depending on their affection, love and abilities, the presence of this bond is natural and required. We can observe it in the lives of the companions of the Prophet (SAW). Every believer must connect his heart to the heart of the Prophet with a link of light, and try to receive inspiration and enlightenment from Rasulullah (SAW) through that link.
Omar Ziyauddîn (KS)

Omar Ziyauddîn (KS) further draws attention to the fact, that this bond of love and affection occurred naturally in the hearts of the sahaba (the companions of the Prophet), the tâbi'în (those who saw the companions), and the taba-i tâbi'în (those who saw the tâbi'în). However, due to the long time that has passed since the age of the Prophet (SAW), and the tarnish which has collected within men’s hearts, it is inevitable that their love for Rasulullah (SAW) has decreased.
This is why the khalifah of Rasulullah (SAW) and the awliya have always requested their disciples to keep their hearts clean; by forsaking unnecessary occupations, engaging in matters of spiritual value, and spiritual development, as well as encouraging them to engage in rabita.
In his work, Ihyâu Ulum'id-Dîn Imam Ghazali wrote:

"When you recite at-tahiyyat prayer, imagine the Prophet (SAW) and say 'As-salâmu alayka ayyuhan-nabiyyu wa rahmatullàhi wa barakâtuhû.' Also imagine that your greeting has reached the Prophet and he responded: 'Wa alaykumus-salâm wa rahmatullàhi wa barakâtuhû.”

Omar Ziyauddîn (KS)
Fatawa-i Omariyya bi-Tariqatil-Aliyye