Author: Shaikh Shah Syed Ismail Qadiri al Multani
Transmitter: Shaikh Badashah Qadiri
Compiled by: Prof. Mevlana Syed Ataulla Hussaini
Translated from Urdu by Prof. Dr. Nazeer Ahmed
Tannazulat (Descent of Divine Grace)
Bismillahir Rahmanir Rahim (In the Name of Allah, Most Gracious, Most Merciful)
The stations of prayer (hamd), all of them, are only for Allah (swt) who exists by His own essence and has bestowed existence on the cosmos. And Salam and Darood be on our Prophet Muhammed (peace be upon him) whose Reality is the unity of essence and the core of the cosmos, and upon his family and companions (may Allah be pleased with them) who are the guides for both Shariah and Tareeqa and are masters of Reality (Haqeeqat) and Inner Knowledge (Ma’rifat).
The Pristine State (Martab e Oola)
KNOW THAT, when there was nothing, neither water nor dust, neither air nor fire, neither the earth nor the sky, neither trees nor stones, no animals – then, there was one Reality that was existent on its own. In Arabic it is called “Huwiyet”. In Farsi it is called “Hastee”. In Dakhni it is called “Hai Pan”. Some elders also call it “Love” (Ishq).
This Reality was free of any constraints and its attributes and perfections were hidden. Due to its self-perfection, it was not oriented in any direction. It was present to itself. It was not turned towards “the other” of itself because there was no “other”. All of its attributes were contained within itself. Therefore, at this station, none of its names or attributes were manifest. There was no relationship or increase (or decrease) so that it was beyond any hidden or manifest attribute. At this station, one cannot even talk about the Creator or the created. Some elders have called this station “Allah”. Many of the Sufi masters have called it only an allusion to a Name because there is no limit to language; you can give this Reality any name you want. However, there is no benefit in giving it a name because the intent of giving a name is to understand and teach and here the situation is without “fixity” (ta’yun”). One can neither find this Reality nor understand, see or comprehend it. If this is the situation, then, why use language? It (the Reality) cannot be expressed in words no matter how many names you give it.
That Reality transcends creation due to its Unicity because the essence, by its nature, considers existence and non-existence to be the same. It does not desire to exist and it is not inclined towards non-existence. This (level of) transcendence is specific only to the Essence (dhat). No one, not even a wali (sage) or a prophet can comprehend this Reality at this station because this Reality, due to its primal unfettered freedom, desires not to be known or be constrained (by understanding). It is a compulsion of knowledge that seeks to understand the object of knowledge (which is not possible at this station).
It is therefore futile to investigate the nature of “Essence”. To exert oneself in investigating the “Essence” without recourse to fixities (ta’yunat), names (Asma), attributes (Sifat) and manifestations (Mazahir) is a waste of one’s life. It is reaching out for the impossible. Such inner knowledge (ma’rifat) is forbidden to anyone but Himself.
The cosmos is a vehicle for the reflection of the beauty of the transcendent Reality that lies beyond the cosmos.
That Reality, in its own state, is beyond fixity. No single fixity is appropriate for it. In any given state, it takes on a fixity in accordance with that state. It captures and is captured without being altered in any way. It is collective as well as individual, common as well as specific, alone as well as multiple. Shaikh al Junaid (may Allah be pleased with him) has said: Al Aan Kama Kaan (Allah is as He was in the Beginning).
This station of Essence is also called Ghaib e Huwiyet (the hidden essence of He), Ghaib al Ghuyub (the hidden of the Most Hidden), Ibtan Kul Batin (the womb of all that is hidden), Huwiyet Mutlaqa (the essential aspect of He), La Ta’yun (non-fixity), Ayn ul Kafur (the essence of the musk), Dhaat e Sazid (the Essence of the most complex), Munqata al Isharat (the limit of allusion), Munqat al Wajdan (the limit of inquiry), Ahdiyate Mutlaqa (the essential Unicity), Mujhul ul Naat (devotional praise for the One who is not known), A’nqa (the priceless jewel), Nuqta (the dot) and Ganje Maqfi (the hidden treasure).
Sadaq Allah ul Azeem. Wa Sadaqa Rassolehil Kareem.