One individual came to the Prophet (s)
and said, ‘O Messenger of God,
I shall now send benedictions upon you in three portions
and keep one portion for physical worship’.
And the Prophet (s) said, ‘Increase it further’.
The man said, ‘Now I understand.
I shall use all four portions of my time
in sending benedictions upon you’.
If you think
that you can understand these matters without spirituality,
you might become perplexed and declare this hadith false.
How?
If a common person reads this hadith,
they will understand that
the Prophet (s) has instructed to forget about worshipping God
and remember the Prophet (s) alone…
Darood Sharif: The Greatest Form of Physical Worship
In order to understand what spiritualists say,
one must understand spirituality.
Just as not everyone can understand the language of law,
similarly, spirituality has its own language
and along with that, its own temperament
and method which cannot be understood by anyone but spiritualists.
Spiritualists are those who are connected with God.
The genuine Godly people.
You do not become a spiritualist by reading books.
Those who know about spirituality,
who are Godly people and are connected to God,
they know that
God has prescribed a specific quantity of zikr for every single human being.
After obtaining Zikr e Qalb
and becoming enlightened,
how many times your spiritual heart shall engage in zikr every day
is not in your control,
it is in God’s control.
The quantity of zikr is determined by God.
Once one reaches the specified quantity,
one’s [zikr] becomes stationary.
For instance, if the quantity of your zikr is 50,000,
then your heart shall engage in zikr 50,000 times a day, every day.
You shall not have any [spiritual] advancements.
Your progress shall be halted at 50,000.
What does one do then?
One then sends benedictions and salutations upon Prophet Muhammad (s).
This is not counted within the quantity [determined by God].
This is why the Prophet (s) said to his companions,
‘Recite salutations as much as you possibly can’.
One individual came to the Prophet (s) and said,
'I have divided four portions of worship in my mundane routine.
I have decided that I will send salutations for one of those portions and worship God in the other three portions'.
The Prophet (s) said, 'Increase the salutations'.
He said, 'Okay,
I shall dedicate two portions to sending salutations and two portions to worshipping God’.
The Prophet (s) said, 'Increase the salutations even more'.
He said, ‘I will send salutations in three portions
and engage in physical worship for one portion'.
The Prophet (s) said, 'Increase the salutations furthermore'.
He said, 'I understand now, my dear prophet.
I shall use all four portions of my time in sending benedictions upon you’.
If you think that you can understand these matters without spirituality,
you might become perplexed and declare this hadith false.
How so?
If a regular person reads this hadith,
they will understand that the Prophet (s) has instructed to forget about worshipping God and remember the Prophet (s) alone.
But that’s not the case.
It was about the ritualistic practice of worship.
You see,
the hearts of the momin are engrossed in Zikr Allah 24 hours a day,
so there is no dearth in the commemoration of God’s name.
Now, you’ve been instructed to recite salutations upon the Prophet (s) verbally, so you must do it as frequently as possible.
Reciting salutations upon the Prophet (s) increases the production of divine energy and aids one in spiritual progression.
Then there is the invocation of the name of the spiritual guide.
Engaging in the zikr of the spiritual guide’s name also renders divine light -
this increases the quantity of divine light in you.
In the past, people would recite psalms in the court of Shaikh Abdul Qadir Jilani, along with their spiritual guide.
Some recite the psalms of Khwaja Gharib Nawaz,
some recite the hymns of Lal Shahbaz Qalandar.
Right?
So these hymns that you are reciting -
and those for whom you recite these psalms are Godly people,
so these personalities are made aware through the angels,
that you are reciting in their honour.
When they are made aware, they gift a portion of divine light to you.
These are the ‘wassail’ -
the word ‘wassail’ is derived from ‘wasila (intermediary)’.
Wassail is the plural of wasila.
It is for the purpose of increasing the production of divine light.
The Realm of Jabrut is the third higher realm.
One portion [of the higher realms] is known as ‘Konya’
and another portion relates to the Person of God.
So, the realms of Konya - now, why is it known as Konya?
Because they were created with the Command 'Be' (Amar e Kun).
So the [first] three realms:
Aalam e Nasut, Aalam e Malkut and Aalam e Jabrut -
these realms are for the creation of God.
The Realm of Jabrut pertains to your soul
and that’s as far as you can go.
The Realm of Jabrut is your domain.
Humans can travel up to this realm with ease.
After the Realm of Jabrut, there is a great gap,
and beyond that gap
begin the realms of ‘Zaatiya’ - the realms that are the personal dominion of God.
These realms are not for humans.
The reason for that gap in between
is so that no voice can traverse that void into the personal dominion of God, nor any soul.
To deter all access.
Now, those who say ‘we shall ask from God directly’,
had they known the reality,
they would never make the mistake of saying ‘we shall ask from God directly’
because this is not the divine law.
For instance, when you want to rent a place,
what do you do?
You go to an estate agent.
You get access to the place through an estate agent.
The estate agent communicates with the landlord.
God has created a similar system here.
If one wants to reach God,
if one wants to deliver one’s worship to God,
one must look for an intermediary.
The Holy Qur’an commands it, too.
‘O' Momins, purify yourselves through God and search for the intermediary that leads to God and struggle on the path’.
Now, out of the 124,000 messengers that came,
99% of them were those that did not possess spiritual knowledge.
So how would the worship of their nations have reached God?
Remember, there is a gap in between.
The arrangements God made for this was
for their worship to reach the leader of the archangels, Gabriel.
Gabriel would then haul their worship from the Realms of Konya to the Realms of Zaatiya.
This is why God has clearly stated in the Qur’an, in absolute terms,
that those that have a problem with Gabriel have a problem with God.
Why did God say that?
Because your worship is sent towards God by Gabriel,
and if you have a problem with Gabriel,
how will your worship ascend?
So, 124,000 messengers came,
so for the purpose of transporting the worship of their nations,
God appointed Gabriel in the Realm of Jabrut.
When their worship would ascend,
Gabriel would receive them and transport them to God.
Why was Gabriel stationed there?
Because there was no messenger or prophet [at the time] with the spiritual expertise to carry out this duty.
No prophet was capable of accessing the Divine Throne.
Therefore, God stationed Gabriel at that post.
However, when the advent of the life of the universe,
Prophet Muhammad (s), took place,
God removed Gabriel from that post.
And then, a manifestation of the Prophet (s) was stationed at the bridge in Aalam e Jabrut.
Thereafter, all forms of worship
shall reach God through the intermediary of Muhammad (s).
When Prophet Muhammad (s) arrived,
God removed Gabriel and an esoteric manifestation of the Prophet (s) took his place.
The day the Prophet (s)’s manifestation was stationed
was the day that God said, 'wa rafa'ana laka zikrak'.
The clergymen have translated this in accordance with their own intellect and understanding of the Arabic language.
However, what God has apparently said is this:
'I have exalted your name for your sake'.
That’s what it appears to be, right?
However, what is the reality?
If a manifestation of the Prophet (s) is stationed in the higher realms
then whoever says the Prophet (s)’s name here in the world is definitely going to reach the higher realms.
This is the secret [behind] 'wa rafa'na laka zikrak'.
When an esoteric manifestation of the Prophet (s) is stationed there,
now whoever says ‘Muhammad’ here
shall collide with [the manifestation of] Muhammad (s) there, no matter where the Prophet (s) is.
When the Prophet (s) were in the world, it would collide with him here.
When the Prophet (s) ascended to the higher realms, it now collides with him there.
That’s the secret.
So, when the Prophet (s) said to the companion
to continue to increase the salutations until the companion understood that he must only recite the salutations.
This was the reason behind it, wasn’t it?
Why did the Prophet (s) say this to him?
Because there was an issue with his worship, it was not reaching God,
however, there is no such hindrance with reciting salutations
because the one whose name you are reciting is already stationed there [to mediate his worship].
This is why he was told to recite salutations and benedictions at all times.
The one whose name you’re reciting
is already up there, right?
This is 'wa raf'ana laka zikrak'.
Now, if one is engaged in the Zikr of Prophet Muhammad’s name,
it is not simply for blessings, rather the zikr of ‘Muhammad’ is equal to worshipping God.
We made mention of this Quranic verse yesterday, too,
as well as many times in the past.
The one in which God says ‘litu minoo billaahi wa Rasoolihee -
In order for you to become believers in God and His Messenger…’
‘wa tu'azziroohu watuwaqqiroohu -
honour him and help him…’
‘watusabbi hoohu bukratan wa aseela -
and exalt him, day and night'.
The clergy have drastically misinterpreted this verse.
Here, God has mentioned both, God and the Messenger.
‘Honour them, respect them, help them’,
and then… Up till here, the clergy were satisfied [with it being about the Prophet (s)].
They thought,
if we remove the Prophet (s) from here and interpret this as only helping God,
this would be shirk - because God is not dependent upon our help.
So they altered their interpretation and removed God from the equation
and said that this is about honouring the Prophet (s) alone.
However, then it was said,
‘watusabbi hoohu bukratan wa aseela’
which means ‘and exalt him (day and night)’,
then they found the opportunity to fit in their own narrative and said this is about exalting God alone.
How is that so?
When God has said to honour and help the Prophet (s),
why are you changing the last statement and directing it towards God?
You must honour Muhammad (s) and exalt Muhammad (s).
What do you say?
‘bukratan wa aseela’.
Saying the name of ‘Muhammad’ is to say the name of God.
Now, let's go towards the Court of Sayedna Imam Mehdi Gohar Shahi…