As per Shariah…
you see, the name of God’s beloved
has been uttered in tandem with God's own, everywhere.
‘Atiullaha wa atiur rasool (obey Allah and obey the Messenger)’.
Hasn’t God said this?
Or ‘innal lazeena yu'zoonal laaha wa rasoolahoo -
- those who give pain to God and the Messenger’.
So, God and the Messenger are always together.
And I can say with conviction
that the actual definition in Shariah of
‘nahnu aqrabu ilayhi’ is ‘our Messenger and us….’
Why Does God Refer To Himself in the Plural?
Q: What does ‘nahnu’ mean in this verse?
In the Arabic language,
when [God] address himself,
if it is singular, it is ‘ana’,
if it is plural then he says ‘nahnu’.
‘Ana’ is the translation of ‘I’.
‘I am closer to you than your jugular vein’
and if it was ‘nahnu’, it would be ‘we are closer to you…’.
But the problem with you is when I tell you something,
you go and clarify it with the clergy
and the clergy will tell you what is written in the books.
The books don't have all the knowledge,
however. There are two meanings for this.
There is the apparent definition which you have read in the books that has nothing to do with God.
Allah has nothing to do with that meaning.
There are only two accurate meanings for this.
One comes from Shariah and the other, from Tariqah.
As per Shariah…
you see, the name of God’s beloved has been uttered in tandem with God's own, everywhere.
‘Atiullaha wa atiur rasool (obey Allah and obey the Messenger)’.
Hasn’t God said this?
Or, if God wants to say something else,
‘innal lazeena yu'zoonal laaha wa rasoolahoo -
- those who give pain to God and the Messenger’. So, God and the Messenger are always together.
Are they not?
Do you understand this point?
Aren’t they mentioned in tandem everywhere?
And I can say with conviction
that the actual definition in Shariah of ‘nahnu aqrabu ilayhi’
is ‘our Messenger and us, we are both closer to you than your jugular vein’.
This is its meaning in Shariah.
‘Wa nahnu aqrabu ilaihi min hablil wareed’.
God and the Messenger are closer to you than your jugular vein'.
When God has mentioned the name of his beloved everywhere else, why would he forget it in this verse?
He has also mentioned it here.
So, this is the meaning of this verse according to Shariah.
Now, what is its meaning in Tariqah?
The meaning in Tariqah is
that there is the ancient being of God
that presides in the Divine Empyrean
and then there is the Jussa e Taufiq e Ilahi
which is an entity that emerged from God’s person
and then there is the Tifl e Noori
which is a manifestation of God’s light.
The scripture of Ishq was brought down (to the world) by the Jussa e Taufiq e Ilahi through divine revelations.
The scripture of Faqr was brought down by the Tifl e Noori
and all other scripture was descended from the higher realms.
So now, there are three aspects of divine revelation.
The ancient being of God,
the Jussa e Taufiq e Ilahi and the Tifl e Noori make three.
Now, when all three are speaking,
God shall not refer to himself in the singular person, would he?
Then he shall say ‘We are closer to you than your jugular vein’.
Now, listen to the second point.
Two out of the three -
- the Jussa e Taufiq e Ilahi and the Tifl e Noori
are actually attached to the jugular vein.
This is why it was said ‘We are closer to you than the jugular vein’.
This is its meaning in Tariqah.
It is also mentioned in Surah Qaf.
‘Wa laqad khalaqnal insaana -
- And indeed we have created humanity…’
This can be understood
with the example of car manufacturers like BMW.
If someone tells them, ‘We have found this and that flaw in your car’
and they respond with, ‘We have created the car, do you think you know it better than us?
We are the manufacturer’. Right?
Around 20-30 years ago, Toyota cars used to have an issue with them.
Because 20-30 years ago, most of the cars were manual
that had a clutch and a gearbox.
You would have to put the car into first gear, second, third, fourth and fifth.
And the gearbox in most cars would become faulty.
This was the issue with Honda, too.
So when we would take our car to the Honda or Toyota dealers,
they would say, ‘Yes, we are aware that our cars have this issue after 4-5 years’.
God is saying a similar thing here,
‘wa laqad khalaqnal insaana -
- there is no doubt that we have created humanity…’
‘wa na'lamu maa tuwaswisu bihee nafsuhoo -
- and we know…’
Now, the mistake made by the translators here is
that they’ve done profiling for certain words of the holy Qur’an.
They have stereotyped certain words.
Let me give you an example. ‘Arz karna’ -
- the way this word ‘arz’ is used in Urdu is quite strange.
For instance, when we want to render the utmost respect to someone,
we make use of the word ‘farmaya (uttered)’.
We have linked the word ‘farmaya’ with respect.
The connotation of ‘farmaya’ is linked with respect and reverence.
‘You have uttered this…’
We use this word to convey esteem and veneration.
But now it is also used sarcastically.
Alright, so now we would use these words ‘farmaya’ and ‘arz’ for respect and honour, ‘you uttered this’ and ‘I proffered this’.
We have understood the definition of ‘arz’ to be someone exercising humility
and expressing his humble nature
by making use of the word ‘arz’ before the words he said.
However, there is a flat use of this word in the Arabic language.
‘Arz’ has nothing to do with humility [in Arabic].
‘Arz’ means ‘to give’.
Similarly, the word 'waswasa'
has been interpreted by the translators,
only as the thoughts of the lower self.
Now, if God were to mention the lower self here,
then we would know that the 'waswasa' that will be mentioned,
and the lower self that has already been mentioned,
so this waswasa is from the lower self.
However, God does not mention 'lower self' here,
rather he says, ‘Indeed, we have created the human being'.
'Waswasa' means ‘thought'.
What is it? A thought.
wa na'lamu maa tuwaswisu bihee nafsuhoo,
‘We are aware of every thought that crosses your heart’.
‘Waswasa’ does not only mean a satanic thought,
it is any thought.
The connotation of this word has been corrupted by the clergymen,
and it is attributed to negative or evil thoughts,
however, in reality it simply means 'thoughts'.
However, God says, 'We have created the human being
and we are aware of the thoughts that come to his heart'.
Why does he know?
'Because we are closer to him than his jugular vein'
If we aren't aware of his thoughts, who else shall be?
Now what is the esoteric explanation of this?
When God has said that he has created human beings,
and he is aware of any thoughts that may come to man,
Any why are we aware [of man's thoughts]?
'Because we are closer to him than his jugular vein,
if we were not to be aware, who else would be?'
HDE Gohar Shahi once said,
'We were in Kotri and we felt the desire to consume rice',
and then the Lord said,
'This thought reached the Empyrean of God,
and this was echoing and booming in the higher skies.
Rice, Rice, Rice, Rice'.
And then the Lord said, 'soon after, someone brought a pot of rice'.
This is in reference to the verse.
God says, 'We are aware of the thoughts that transpire within you.'
'We are your Creator, whatever thoughts come to your heart, we are aware.'
Why do we know?
Because he says, 'We are closer to you than your jugular vein'.
The thoughts of human beings...
Not the thoughts of common people,
those in whose heart God resides.
This is a very dangerous matter.
How dangerous is it?
This is so dangerous that,
if you are sitting in front of me
and you receive an evil whisper,
that evil whisper shall come and collide with us,
and from us it shall be delivered to the Empyrean of God.
God says, 'Look who he is sitting with, and look at the conjecture he bears.'
And then God will send curses upon you.
Or, if you go to a fakir and tell him a lie,
the fakir will simply say, 'yes, we believe you.',
However, your lies, through his open mic,
shall be delivered to the Empyrean of God ,
and you shall be rejected by God.
You will think, 'I haven't even said anything!'
Were you not sitting in front of a Fakir and thinking wrong things?
You are not connected but you are sitting in front of one whose mic is open [directly to God.]
In this way everything reaches God.
For example, if I am sitting here giving a lecture,
and someone thinks, 'He is just speaking nonsense.',
This statement shall be delivered to God.
You will think, 'I am quiet.'
But that thought that's coming in you.
If your waswasas and thoughts are not received by the man of God, then how else will your negativity be cleansed?
How would you be purified through the showering divine light?
The sins that are burned by sitting in his company...
Why are they burned? When are they burned? and How are they burned?
Your negativity is made prominent in his company
and then cleansed by the Fakir.
This is why it is said
that if you are sitting before a cleric, keep your mouth sealed,
and if you are in the company of a Fakir or a Dervish,
then keep your heart and the thoughts of your lower self silent too.
Because the thoughts reach him too.
Now, where there is a gathering,
and Qur'an and Hadith are being discussed.
You are sitting there, and are lost in worldly thoughts.
You've forgotten that [the Fakir's esoteric] mic is on.
In whose heart God dwells,
his every statement, every thought reaches God.
You sit in such a blessed gathering
and are still lost in the worldly affairs.
All your worldly thoughts, via his open mic, are going straight to God.
This is very bad, isn't it?
Or if you fall asleep...
you have had the entire day to sleep, then why do you sleep now?
This too becomes reason to one's destruction,
because this is considered disrespectful.