7/28/2019 It Must Be Noted That the Hearts Which Travel to Allah
by Way of Spiritual Suluk and Internal Journey
1/3
It must be noted that the hearts which travel to Allah by way of
spiritual
suluk and internal journey, and migrate from the dark station of
the self and
from the house of 1-ness and selfishness, are, generally,
divided into two
groups.
First, those who, after finishing their travel to Allah, death
overtakes them,
and they remain in the state of attraction, annihilation and
death. The
reward of this group is with Allah, and it is Allah. They are
the beloved who
perish under the "domes [qibab] of Allah". No one knows them,
and theyhave connection to nobody. They know none but Allah: "My
friends are
under My domes, no one knows them other than Me." [540]
The second group are those who, having completed their journey
to Allah
and in Allah, became fit to return to themselves and be subject
to a state ofsobriety and intelligence. They are those whose
aptitude, according to the
manifestation by the Holiest Emanation, which is the secret of
qadr, has
been predetermined, and they have been chosen for perfecting the
servants
and engendering prosperity in the regions. Having communicated
with Hisknowledge [hadrat-i `ilmiyah] and returned to real
entities, they disclosed
the journey of the entities and their communication [ittisal]
with His
Holiness [hadrat-i quds], and their travel to Allah and to
happiness,
receiving the honorable robe [khal'at] of prophethood. This
disclosure
[kashf] is a divine revelation [wahy], before descending to the
world ofGabrielic revelation. After turning from this world towards
the descending
worlds, they disclose what is in the High Pens and Holy Tablets,
in
proportion to their comprehension of knowledge and growth of
perfection,
which belong to the Names [hadarat-i asmaiyah]. The difference
of
Shari'ahs and prophethoods, or rather all differences, stem from
there.
In this stage it sometimes happens that the Unseen Truth and the
Holy
Secret, proved in His Knowledge [hadrat-i `ilmiyah] and the High
Pens and
Tablets, descend, by way of the unseen of their souls and the
secret of theirhonourable spirits, by means of the Angel of
Revelation, Gabriel, into their
blessed hearts. Sometimes Gabriel appears in an "ideal image"
[tamaththul-i
mithali] in the "Ideal" [hadrat-i mithal] to them, and sometimes
he takes a
"worldly image", appearing from the hidden place [makan] of the
Unseen,
by that truth to the scene of the world of visibility, bringing
down that
divine delicacy [latifah]. The receiver [sahib] of the
revelation, in each of the
emergences [nasha'at], understands and discerns in a certain
way: in a way
in His Knowledge [hadrat-i `ilmiyah], and in different ways in
the entities
[hadrat-i ay'an], in the Pens [hadarat-i aqlam] in the Tablets
[hadrat-ialwah] in the "Ideal" [hadrat-i mithal], in the Common
Sense and in the
7/28/2019 It Must Be Noted That the Hearts Which Travel to Allah
by Way of Spiritual Suluk and Internal Journey
2/3
absolute visibilities [shahadat]. These are the seven stages of
descension,
which may be related to the hadith that the Qur'an has descended
on "seven
letters", [541] which does not contradict the hadith: "The
Qur'an is one,
revealed from the One", [542] as is known. This state, however,
requires to
be expanded upon, but not here.
Il faut noter que les curs qui se rendent Allah par voie de
suluk spirituelle et voyage
intrieur, et migrent partir de la station sombre de soi et de la
maison de 1-ness et l'gosme,
sont, en gnral, diviss en deux groupes.
Tout d'abord, ceux qui, aprs avoir termin leur voyage Allah, la
mort les rattrape, et ils
restent dans l'tat de l'attraction, l'anantissement et la mort.
La rcompense de ce groupe est Allah, et c'est Allah. Ils sont le
bien-aim qui prissent sous les coupoles [qibab] d'Allah".
Personne ne les connat, et ils disposent d'une connexion
personne. Ils savent n'appartient
qu' Allah: "Mes amis sont dans Mes dmes, personne ne les connat
d'autre que moi." [540]
Le second groupe sont ceux qui, ayant termin leur voyage vers
Allah et en Allah, est devenu
apte reprendre eux-mmes et faire l'objet d'un tat de sobrit et
intelligence. Ils sont ceux
dont l'aptitude, conformment la manifestation par le saint des
saints Emanation, qui est le
secret de Qadr, a t prdtermin, et ils ont t choisis pour le
perfectionnement des
fonctionnaires et engendrer la prosprit dans les rgions. Aprs
avoir communiqu avec Saconnaissance [hadrat-i `ilmiyah] et est
retourn des entits relles, ils ont rvl le parcours
des entits et leur communication [ittisal] avec Sa Saintet
[Hazrat-i-Qods], et leur voyage
Allah et au bonheur, recevoir la robe honorable [khal'at] de la
prophtie. Cette divulgation
[Kashf] est une rvlation divine [wahy], avant de descendre vers
le monde de la rvlation
Gabrielic. Aprs avoir tourn de ce monde vers les mondes
descendant, ils rvlent ce qui est
dans les Hautes stylo et bloc-Saints, en proportion de leur
comprhension de la connaissance
et de la croissance de la perfection, qui appartiennent aux noms
[hadarat-i asmaiyah]. La
diffrence de Shari'ahs et prophethoods, ou plutt toutes les
diffrences, dcoulent de l.
A ce stade, il arrive parfois que la vrit invisible et le secret
sainte, se sont rvles dans sa
connaissance [hadrat-i `ilmiyah] et les Hautes stylos et
tablettes, descendre, par le biais de
l'invisible de leurs mes et le secret de leurs honorables
esprits , par l'intermdiaire de l'Ange
de l'Apocalypse, Gabriel, dans leurs curs bnis. Parfois, Gabriel
apparat dans une image
idale [tamaththul-i Mithali] dans l'idal [hadrat-i mithl] pour
eux, et parfois il prend une
"image du monde", apparaissant dans le lieu cach [Makan] de
l'invisible , par qui la vrit
sur la scne du monde de la visibilit, de faire baisser cette
dlicatesse divine [Latifah]. Le
rcepteur [sahib] de la rvlation, dans chacun des mergences
[nasha'at], comprend et
discerne une certaine manire: d'une manire dans sa connaissance
[hadrat-i `ilmiyah], et de
diffrentes manires dans les entits [ hadrat-i ay'an], dans les
Pens [hadarat-i aqlam] dans les
tablettes [hadrat-i Alwah] dans l'idal [hadrat-i mithl], dans le
sens commun et desvisibilits absolus [shahadat] . Ce sont les sept
tapes de la condescendance, qui peuvent tre
