Dreams and Inspirations in Sufisam

Dreams and inspirations are open proofs of the higher world. The past, present, and future are frequently seen in a dream, and may also be revealed through inspiration. The righteous person sees more clearly than the unrighteous. There are five kinds of dreams.

Dreams give, sometimes clearly, sometimes in a veiled form, warnings of coming dangers and assurance of success. The ability to be conscious of dreams and their meaning varies with the degree of development attained.

Dreams have their effect sooner or later, according to the stars under which they take place. The dream seen at midnight is realized within one year, and the dream of the latter part of night within six months; the dream of the early morning is realized soon after. At the same time the manifestation of dreams is subject to qualification according to the good or bad actions of the dreamer.

Inspirations are more easily reflected upon spiritual persons than upon material ones. Inspiration is the inner light which reflects itself upon the heart of man; the purer the heart is from rust, like a clean mirror, the more clearly inspiration can be reflected in it. To receive inspirations clearly the heart should be prepared by proper training. A heart soiled with rust is never capable of receiving them.  five kinds of dreams and  five kinds of inspiration.

1) Five Kinds of Dreams :

1. Khayali — in which the actions and thoughts of the day are reproduced in sleep.

2. Qalbi — in which the dream is opposite to the real happening.

3. Naqshi — in which the real meaning is disguised by as symbolic representation which only the wise can understand.

4. Ruhi — in which the real happening is literally shown.

5. Elhami — in which divine messages are given in letters or by an angelic voice.

2) Five Kinds of Inspiration:

1. Elham-e-‘Ilm — inspiration of an artist and scientist

2. Elham-e-Husn — inspiration of a musician and poet

3. Elham-e-‘Ishq — inspiration of a devotee

4. Elbam-e-Ruh — inspiration of a mystic

5. Elham-e-Ghayb — inspiration of a prophet

Inspirations are reflected upon mankind in five ways:

1. Kushad der Khyal — in the wave of thought

2. Kushad der Hal — in emotions and feelings

3. Kushad der Jemal — in the sufferings of the heart

4. Kushad der Jelal — in the flow of wisdom

5. Kushad der Kemal — in the divine voice and vision

Some are born with an inspirational gift, and to some it appears after their development. The higher the development in spirituality, the greater the capacity for inspiration, yet the gift of inspiration is not constant; as the saying of Mohammed declares, ‘Inspirations are enclosed as well as disclosed at times; they appear according to the will of Allah, the only Knower of the unknown.”

 

 

 

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some spiritual stations in Sufisam

Aside from this, with the spiritual stations some of the repition or seeming similar stations is because the Sufi is reaching various levels of realization and spiritual attainment as he passes through these stations.  With each new level of attainment, many former obstacles and circumstances occur again but on a slightly higher level. I will try to label the different levels or groups of stations:

1-: The Devotional Stage.  It reflects the spiritual and even social events that occur in the Sufis life as he first starts to worship God seriously.

2-: The Ascetic Stage.  Renunciation with Mystical practices and their results on the person mark this stage.  At this point the Sufi has decided to pursue God/Allah /or our beloved  on a personal level above that of the usual Mosque-attending Muslim.  Most Sufis still attend the Mosque just as much or more than any other Muslim, but the Sufi in this stage takes his devotion to another level of personal relationship through self-sacrifice.  This stage ends in “joy” as the final attainment.  This is a joy on a higher and more personal level then the “compassion” that marks the end of the last stage.

3-: The Mystic Stage-In this stage the Sufi has achieved the humility and renunciation that is the primary aim of The Ascetic Stage, and can now begin “Seeking” (station 31) for Allah internally.  The Spiritual stations that comprise this stage all have to do with the mystical experiences on some level or another for a Sufi pursuing God through serious and diligent Mystical practice.

4-: The Realization Stage.  This is the fourth and final stage (That I perceive in a general scope) of the 100 stations.  The stations that comprise this Stage all deal with the final mystical attainments and dark-nights of the Soul that occur before that final Union with God.

B) The 7 Substances of ‘Ala al-Dawla and the 6 Centers

The 7 substances of ‘Ala al-Dawla were employed by the Kubrawi school of Sufism.  They were used to aid in meditation and Dhikr and are very similar in nature to the 7 pranas of the Hindus.  Each substance emanated from a separate part of the 7-fold body in Sufism, and was learned to be contacted and used in meditation for deepening realization.  The substances were linked to a part of the body, a class of person, a prophet and a color.
First there is the Qalab, this substance originates with the Physical body and its level of consciousness is that of the Barbarian.  It is represented by the Prophet Adam due to his being the first man, and to a grayish color.

Second is the Nafs, which emanates from the Etheric body.  Its level of consciousness is represented by the Infidel.  Aside from the usual Islamic concept of an Infidel, you could simply look at it as anyone who does not acknowledge a supreme God, regardless of name.  The Prophet is Noah and its color is blue.

Third is the Qalb, which emanates from Astral Body.  Its level of consciousness is represented by the Muslim (Arabic for “one who submits”).  Its Prophet is Abraham as its color is red.

Fourth is the Sirr, which emanates from the mental body.  Its level of consciousness is someone who has complete faith in God.  Its Prophet is Moses and color is white.

Fifth is the Ruh, which emanates from the Lower Trinity of the Heavenly Body (the Neshamah of the Kabbalah).  Its consciousness is the saint, its prophet David and its color is Yellow.

Sixth is the Khafi, which emanates from the second of Trinity heaven bodies (The Yechidah of the Kabbalah).  Its consciousness is that of a Prophet, its prophet is Jesus, and its color is black.

Finally the 7th is the Haqq, which emanates from the spark of God inherent in the soul (called the Chiah by the Kabbalah).  Its type of consciousness is that of Mohammad, its prophet is Mohammad and its color is green.

Aside from this Sufi school system of spiritual energies of the body, the Naqshbandi school created a scheme employing 6 of those substances and linking them to certain subtle energy centers on the body.  The Nafs is below the navel, the Sirr is in the cardiac plexus, the Khafi is in the Cavernous Plexus, the Akhfa (replaces Haqq) is at the top of the head near the Pineal Gland, the Qalb is two fingers beneath the left breast and the Ruh is two fingers below the right breast.  While slightly different than the chakra system of the Hindus, it is very likely that it still had an effect on this scheme’s development among the Sufis simply because like Dhikr, it was developed after the invasions into India when Indian culture was mixing into Muslim culture.  Still, almost all mystical systems around the world have originated a chakra-like scheme on their own, so I can’t short-cut the Sufis of their creative genius.  If you meditate enough, its almost impossible to avoid stumbling across at least one or two of the Chakras even if you are totally ignorant of their existence.

C) The Planes of Nazul and Uruj (Astral Planes) 

In Sufism, the doctrine of Involution and Evolution is expressed in the terms of Nazul and Uruj.  Nazul is the process of Involution by which Allah descends to man, i.e. the process of his manifestation from an unknowable reality to a knowable reality.  Uruj is the process of the mystic, being the spiritual evolution of man to God.  The reader acquainted with Max Heindel’s “Cosmo-Conception” will recognize a similar system of involution and evolution.  In Sufism, this is a seven fold process in Nazul and a five-fold process in Uruj.  The levels of Nazul and Uruj are as such:

Nazul:
1. Zat-The unmanifested
2. Ahadiat-Plane of Eternal Consciousness
3. Wahdat-Plane of Consciousness
4. Wahdaniat-Plane of Abstract Ideas
5. Arwah-The spiritual plane
6. Ajsam-The Astral Plane
7. Insan-The Physical Plane

Uruj: 
1. Nasut/Mulk -Material world
2. Malakut-mental world
3. Jabarut– astral plane
4. Lahut–     spiritual plane
5. Hahut–    Plane of consciousness

In Sufism, the planes of Uruj correspond to the elements in this order: Ether, air, fire, water, earth.  The planes of Nazul correspond to the Macrocosm in this order: Celestial, Lunar, Solar, and then the four kingdoms of Mineral, Vegetable, Animal and Man.

Ishq Allah Mabud Allah” (God is Love, Lover, and Beloved).
~Sufi Axiom

A Church, a Temple or a Ka’ba Stone,
Quran or Bible or a Martyrs bone,
All these and more my heart can tolerate,
Since my Religion now is Love alone
.”
~Abul Ala

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Spirit possessions and Spirit Detox in Sufisam

 Upon hearing about the concept of entity possession or attachment, many people think of the movie The Exorcist and more . While the subject of possession was exaggerated in the movie for dramatic effect, entity possession or attachment can and does happen. Sometimes the symptoms of entity attachment are very subtle and go unnoticed, and sometimes a person can literally be taken over by one or more entities, sometimes dark, even from or before birth. The Spiritual Detox of Sufisam recording is one way to help remove unwanted entities. Depossession, “spirit releasement,” or Spiritual Detox of Sufisam with an experienced Sheikh counselor is another way that is recommended for more stubborn entities or also known as (Shayadin).

Where do entities come from?

Mainly these entities come from people’s astral bodies when they die, as the astral body breaks up without the physical and etheric body to hold it together. Conflicting parts of the astral body (mind/emotions) can no longer hold together and as its vibration rises it shatters mainly into astral dust which is reabsorbed into the astral planes. Unfortunately some chunks hold together and retain a consciousness of their own, becoming astral fragments/entities. These would be the most crystallized parts of the astral body.

These astral fragments (spirits or Entities) need etheric energy (life-force) to hold them together or they will eventually break up into astral dust and be reabsorbed. The only place they can get enough energy to survive is from a person or animal but they certainly seem to prefer a human host.

When they find someone suitable often women with similar emotional characteristics to itself, the entity will try to get into the person’s energy and live there. This will drain life-force (etheric energy) from the person and also impose emotions on them (astral energy).

Very large fragments with enough etheric energy may survive without a host and these may live in houses or public places . These large entities are usually referred to as “Ghosts”. They may attach to a person with a cord of astral/etheric energy while remaining in these places and then affect the person similarly to a smaller fragment inside their energy body (the etheric body)

Other entities that can parasitize people include nature spirits, elementals and others which are not so easily categorized.

Entities are actually quite a problem at present with most humans being the home for one or more. With our senses being so dull due to such crystallized astral and weak etheric bodies we can only feel the effects of the entity.

Often these effects will be lack of energy, depression, anxiety and all types of other negative emotions. We assume that these emotions are our own and therefore have no idea that an entity is causing such problems. Actually the entity isn’t the sole cause of the problems. To attract an entity you must first resonate with it to some degree. So you had some feelings of loneliness or whatever and so did the entity. This is what attracted it and so your initial negative emotions are amplified by the entity and it also drains your etheric energy making it harder to stay on top of such negative emotions.

If you are experiencing extreme emotions such as fear ,  anger and hate you will be taken straight to these negative astral planes as soon as you leave the body at death  also know as the ” Lower Astral Plans”  or ” Hell ”

What is entity attachment or possession?

There are several good books in Sufisam  written by a lot of sheikhs , ,but in this 21 century more western Doctors are talking about this too  about this subject, such as The Unquiet Dead, by Dr. Edith Fiore. In her book, Dr. Fiore explains that after people die, they usually go to “The Light”, as written about in many life after death books. Sometimes, however, souls don’t go to the Light ( the next Life ) for various reasons and instead remain earth bound (Earth Bound Spirits {Ghosts}) This is especially true in certain cases where someone dies angry, an addict of sex or any substance, or if they die a violent or sudden death. These souls resist going into the Light for various reasons and often seek out and merge with someone who is live ,  in a physical body who can feed their addiction, have similar feelings of anger, depression, or other fears, or sometimes these lost spirits or souls  stay in close proximity to their loved ones they knew while in a physical body. Often the intense feelings at the time of death are held onto and then felt by whomever the entity attaches to or merges with. Even entities (dead souls or Spirits ) who don’t mean any harm may be draining, causing tiredness or depression, and confuse their thoughts and desires with those of the host.

How can someone be more susceptible to entity attachment?

·  Using some prescription or any street drugs (even once) or over-using alcohol.
·  (If you are spiritually sensitive) being in or near a place where there are more likely to be lost souls, such as a cemetery or hospital, especially while under the influence of drugs or alcohol.
·  Using drugs or excess alcohol in a bar.
·  Having sex with someone who is “spiritually dirty” while under the influence of drugs or alcohol.
·  Having sex with someone who is “spiritually dirty” while clean and sober, especially if you are more spiritually sensitive.
·  Walking through a crowd while feeling depressed, angry, or other extreme emotions, especially if you are more spiritually sensitive.
·  Practicing ancient Wicca , and black magic spells. While there are many good and well meaning people who practice Wicca or Witch Craft. Do your homework and make sure you know what you are doing, including utilizing a White Light of protection before attempting to use any spells. Remember that what you put out will come back to you. Also, casting spells can open up the aura and also cause loss of soul parts, which can lead to possession or attachment.  or Practicing any form of spells or magic with the intent to harm or control others.

How can you avoid picking up entities or dark energy ?

 Avoid drugs and excess alcohol. Avoid negative people. Mentally surround yourself with White Light ( Nur U Laah ) whenever you think of it several times each day. Picture a bright light shining out from your solar plexus, surrounding, and protecting you whenever you think of it. Ask for assistance from God and/or guides of the Light (see below for a White Light exercise). Mentally fill your home and/or office daily with White Light.

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Harut and Marut The Fallen Angles of Magic and sorcery

Allah Says in the Qur’an ‘They followed what the devils gave out (falsely of the magic) in the lifetime of Sulaiman. Sulaiman did not disbelieve, but the devils disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut ’” Baqarah 2:102

So it was through Allaah’s Wisdom that He sent down two angels, Harut and Marut, so that they would teach the people the Art of Sorcery not for the sake of Sorcery but rather to enable them to recognise that Sorcery which many of the imposters/fraudsters [dajjaals] used at that time to deceive and enslave the people. As occurs in the story of the boy and the sorcerer, and maybe you remember that story.

Its summary, and [it being so important] a summary of it must be mentioned, is that the [tyrannical] king of that time, who is the companion of the Trench mentioned in the Quraan [See Surah no. 85, Burooj], would use a magician in order to enslave the people. When this magician saw that he had grown old, become white haired and frail, he said to the king, ‘Chose a boy from the people for me who [I can teach such that he] will be able to help you after I am gone.’ Why? So that this king could continue to enslave his people through magic. This is how the kings of old were, taking advantage of the people through magic.

So Allaah, the Mighty and Majestic, sent the two angels to teach all of the people–not like what the king’s magician, the king of the Trench, did, since this magician had said to the king, ‘Chose a boy for me …’ since it did not suit him that the knowledge of magic become widespread among all of the people since then they would come to realize that the king was misguiding them through magic, something which then they would have come to know.

So Allaah through His Wisdom saw fit to send two Angels to teach magic to the people so that they would be able to distinguish between magic and a miracle. Because magic, without a shadow of a doubt, is a means of spreading corruption: Allaah said in the same aayah“… but neither of these two (angels) taught anyone (such things) until they had said, “We are only for trial so disbelieve not (by practicing this magic).’ And from these (angels) people learn that by which they cause separation between man and his wife …”

So they came to teach magic for a purpose, but this teaching could lead to a trial, and thus they learn that which harms them and does not benefit them[2] and that which causes separation between a man and his wife.

Like the story of the magicians and Musa, عليه الصلاة والسلام, where Pharaoh, through the magicians, had wanted to misguide his people from the call of Musa to the Truth. Since what Pharaoh had come with was nothing but magic. Then, as we know, Allaah, the Mighty and Majestic, eradicated the magic of the sorcerers who then became good teachers, believing in Allaah, the Lord of all Creation. So their knowledge of magic was the reason which enabled them to distinguish between that which was mere slight of vision and magic and between reality, Then Musa threw his stick, and behold, it swallowed up all the falsehoods which they showed! Ash-Shu’araa 26:45.

The magicians believed in this reality before all of the other people since through their knowledge of magic they knew that it was nothing but concealment, disguising and deception which had no reality to it. Thus when they were overcome and dumbfounded by the miracle of prophet Musa, عليه الصلاة والسلام, the difference between reality and magic became manifest to them [so they fell down prostrate], “Saying, “We believe in the Lord of all Creation.” Ash-Shu’araa 26:47.

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The Human Life : ( body, spirit , mind and the soul)

When a man asked Jesus (CSW)  “What shall I do that I may inherit eternal life”? Jesus (CSW)  said, “You know the commandments,” and named several. The man said he had observed them from youth. Jesus then told him he lacked one thing and the man said what is the Oh master then Jesus said (csw) “Sell what you have, give to the poor, and you shall have treasure in Heaven, and come take up the path to God  and follow me.” The man didn’t feel that he could do that. The point is We feel that planet Earth is a garden.and is part of the  Kingdom of Allah designed and created it, and planted it with a variety of life forms, including human, and tends it as the Gardeners. The only harvest that is of any significance to that Kingdom is the harvest of souls. Human bodies are just containers designed for those souls. Those containers also serve as the lesson ground for those souls.

We also feel that the human condition was intended only as a transitional training ground – a proving ground for potential new members of Allah’s Kingdom . The creatures (the bodies and their spirits) on the planet were created with all the free-will options of: a) going awry, separating from Allah, amounting to nothing, and being recycled; b) overcoming the human condition and leaving it by becoming members in Allah’s Kingdom; or c) becoming part of the opposition and fulfilling that par

Then one might ask “What is LIFE and what is DEATH” ? Who gives life and who takes it? The inhabitants of this garden, including humans, are considered “plants” in the eyes of the Kingdom of Allah. The human body (which we often refer to as the “plant”) is a perennial offshoot of a living strain, a “container,” and is really of no consequence to the Next Level as far as life or death is concerned.

May the powerful wisdom of Allah show you the way Oh beloved reader do you even know that We define life and death as it relates to the body, the spirit, the soul, and the mind in somewhat different terms than are commonly used. One premise is that every human creature (“plant”) has a body, and that body has its own spirit/mind.?

1) The Body :

The body (the flesh and bones) is the temporary “suit of clothes,” a container, a “vehicle” for the “spirit.” If we make the analogy to a computer, then the body is the hard drive or hardware, and the spirit is the software – the informational mind. Another good analogy is to see the body/vehicle as a car and the spirit as the driver. The car’s design and capabilities are specific to the kind of car it is. But it still takes the “mind” behind the wheel to make the car function as it was designed. Most humans identify with the physical vehicle (body), while members of the Angles and Awli’ulah identify with or as the soul. What you see in the mirror (the body) – is not “you.” The spirit is the real “you” and continues to live in the spirit world after the body dies, with your memories, programming, habits, and addictions.

There is a very real, physical, genetic, ancestral strain that is like a vine, with each vehicle (body) like the leaves. When a body “dies,” the family “vine” is not seriously affected, any more than a botanical plant is that affected when one of its leaves falls. Like the perennial cycle of the plant, which in its season grows, blossoms, goes to seed, then withers and dies, the human cycle is much the same. Being perennial, the rootstock is not affected by the “death” of an individual plant, or more accurately, a part of the plant, at the end of its season.

Each human vehicle has in its genes what amounts to the sum of the genetic information that has accumulated and been passed down from its ancestors since the beginning of that strain – all their positive and negative characteristics, weaknesses, potential diseases, strengths, addictions, talents, ways of thinking, as well as physical traits of appearance, coloring, etc. The genes are like computer chips that store information. This genetic programming amounts to the body’s programming – giving it “a mind of its own.” It has its own desires – kind of like a living computer that doesn’t ever quite shut down, even when it’s in a sleep state. It has desires that manifest in ways of wanting certain foods, certain experiences, or certain habits or pleasures that it has been subjected to by its own inherited genetic programming, the environment around it or time-share spirits (which will be discussed next). Inherited genetic characteristics or programming unfold in a time-capsule progression as the body matures from infant to old age. What any individual does, affects their genetic strain, and is physically passed on if they have offspring or if they influence another’s actions or thinking. Repetitive behavior is stamped or recorded on the genes and that preference is passed down to offspring. The saving grace is that also through repetition the genes can be “reprogrammed” and addictive behavior and negative characteristics can be turned around – that is, can be licked and thereby not passed down, or is passed on as “controlled.”

The Spirit :

It could be said that a spirit is born each time a vehicle (body) is born, and progresses in its development, knowledge, programming, and identity along with the vehicle (body). In other words, the spirit grows in exact parallel to the vehicle’s growth, and as the vehicle’s consciousness is affected by genetic characteristics and its environment, the spirit takes on that information, that “software.” The spirit normally leaves the vehicle at its termination and continues to live in the spirit world. The only exception to this is when a soul leaves the human environment and goes to the real world of the Next Level, with a Representative of that Level. If a young child- body dies, a young child-spirit is born into the “discarnate world” – a spirit is nothing more, nothing less than the intelligent programming sum content of the mind (both conscious and subconscious) of the biological container (body) before its demise. So, where the individual’s consciousness is – where his trust and beliefs are – at the termination of his body, that is where his consciousness will be when he enters the spirit world.

As spirits from the discarnate world move into a vehicle, they are “incarnating,” – an “invading” spirit moves in of its own accord, either to time-shareor in an attempt to take over and claim the vehicle as its own. When these spirits move out of a body they are “discarnating.” The spirit finds itself without or outside of a body as a result of death or incapacitation of the body (such as a coma), or when, as a “time-share” discarnate, it moves out of a body. Discarnates do not incarnate or move into a host body at the birth of the body. They only come in when what they are interested in can be accomplished by the functional capabilities of the plant. Therefore, reincarnation at birth, in the sense that many religions believe, is a completely inaccurate concept. A spirit is born with the body – any reincarnation or incarnation would be done by “invading” spirits who would attempt to use the body for their own satisfaction or purposes.Without a vehicle, the spirit is not able to experience sensation – a vehicle (with its sense of taste, touch, feeling, pleasure, smell, etc.) is required. Because the spirit is left with the same consciousness it had while in a vehicle, then the addictions it had are also still active. In order to satisfy those desires, the spirit finds it must enter a vehicle and talk the body into, or con the body into, carrying out its wishes.

The Mind :

 

We define mind as “collective information.” Many humans define mind as the brain, which is confusing and inaccurate. All “mind,” or information, comes from two sources (though it certainly would not be recognized as such): a) the Next Level – the Kingdom of Allah, or b) the opposition – the Lower Forces – Lucifer, Satan, or the Luciferians and their naive servants. Hence, the concept of truth vs. falsehood, genuine vs. counterfeit. That “collective information,” or mind, is what fills the “container” and eventually determines whose side you are on or which “world” or evolutionary level you are a part of – one leads to a real Heaven, the other leads nowhere or to eventual annihilation. Only Next Level mind has life-givingnourishment (potentially everlasting). All information other than that which comes from the Kingdom of Allah has no life or life-giving qualities (has no opportunity for an actual future). You can build on Next Level “mind” in like manner to building on computer software.

The Soul :

 

What is LifeLife is something that is sustainable, has a future, can go on. If you have life that is sustainable, you therefore potentially have eternal life. But, if you have information that leads to your end – if from your perspective you can see the end, then you have “bought” a “death software package.” All software packages other than that of the Kingdom of Allah – the Next Level – leads to your end. There is no “sustainable future” to be found in this world, it is found only in the Next Level. The human vehicle/spirit is a plant – a very temporal plant. Just because the human plant has movement, noise, and activity does not mean it has sustainable life; any more than a robot, just because it has energy – whether solar or electric – and temporary activity, has life. Life is an ingredient that is missing in a garden, except when an individual of the Next Level brings it in, plants it, and nourishes it. And that ingredient always has potential sustainability – even unlimited.

that “soul program” makes advancement beyond the human kingdom possible, and includes a “separate-from-the-world” program. It also allows the soul to go places, survive in certain extensions of the “corral” (nearby space) that spirits without souls are not allowed to go. So, the space aliens seek out souls with deposits, particularly those who have been in this classroom. If a soul turns the other way when it comes in contact with Next Level information or the Representative, then the germination of the Next Level body does not occur, and the soul, for all intents and purposes, is of no worth to the Next Level, and is “dead.” It has made its choice not to be of service (usually because of the reluctance or slowness to relinquish human characteristics and ties), and the Next Level has no use or place for it. But to the space aliens, it’s a good product – it is a “wise” product because it is not interested in the Next Level’s information and is advanced beyond the naive human world. This means that every space alien had once received a deposit and was once a student or potential student of the Next Level, but chose to go against them, or away from them at the least.

Our prophet muhammed (scw) once said to his sahhabah ” Die before you Die ” 


 

 

 

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The Realm of Jinn the Elemental Spirits

Forget what you think you know about the A’lam Al-jinn or the (Realm of the Hidden ones ) or think you know about “genies” from movies and old TV shows. In the Arabic tradition Jinns or Djinns are very real spiritual entities and not some mythical granter of wishes.

The word Jinn in Arabic refers to something that is (concealed and hidden from the human eyes ) in Al-Qaamoos Al’muheet ( which is the biggest arabic dictionary of all times ) said this about the word ” JINN ” { Jannahu al-layla } which means ( the night coverd him ) ( or concealed him) so this word simply means some being who is Hidden from the normal human eye.

Jinns were mentioned in the Quran, long before they become the “Genies” of European folktales. The derivation of the word actually pre-dates the Arabic, and comes from the Hebrew “JNN” which “means to be hidden”, and accounts for Jinns being unseen often playful if not malicious spirits. Prior to the rise of Islam, archeologists have found the use of the word Djinn in ancient Middle Eastern cultures to refer to any spirit less than God, which would include angels or demons. But we know Angles and Other Spirits are not Jinns or Genies .

So what are the “JINNS” ? one may ask

The Jinn or Jinni or Genies or Djinn are part of what the Ancient people of this Earth used to call (Elemental Spirit)

So what are the ” Elemental Spirits “ ?

Elementals spirits are what some call the Nature Spirits or Devas or the Faeries . this type of Spirits have only one element to their nature usually Air, Fire, Water and Earth , so Djinns are part of the Fire Spirits . but in Arabic the rest of the other groups are also known as the  JINNS,  since no human eye can see them and this what most arabic scholars call ( Jaan al Bahar , Jaan al Hawa , Jaan al Ar’d and jaan al nai’r ) in English you can translate  them (  Water Spirit , Air Spirit , Earth Spirit and Fire Spirit )

Do they have any names besides their Natural Elements ?

Yes Spirits of the Four Elements are divided into four categories, earth, air, fir and water. Let us look at each of them in turn.

1.                   EARTH: ( Jaan Al A’rd ) Earth spirits, that is the beings, which relate to rocks, stones, minerals, precious gems, hills and mountains are traditionally called in English ( Gnomes ). All aspects of the solid physical structure of the planet come under their domain. Although they can be found within rocks, they also have a freedom to move around but generally stay close to the ground . They are a) Gnomes b) Kobolds c) giants d) mountain spirits  also in arabic they are call the { Ghul or Qu’laz } they are short about 1 to 2 feet tall and thy look old with full beard those are the Gnomes or the Ghulz , the other type are more bigger and bit taller , most of them live under ground , under the trees or on hill tops .

2.                   WATER: (Jaan Al-Bah’ar ) Water spirits are connected to all liquids, but their presences can be felt in a much more powerful way by streams, rivers, lakes and, of course, the sea. They are traditionally known as Undines, or Al’Aunabiy’in although stories of mermaids  or A’rusatual Bah’r and mermen are accounts of these beings. they are a) Nymphs b) undines c) nixies and d) na’iads , they have males and females.  but their females are  shines as if wet, is female, nude and without wings, the exquisite limbs gleam through the white auric flow, the arms are particularly long and beautiful, and she waves them gracefully in her flight. She is about four feet in height and her general coloring is silvery white, with gold stars round the head . ( Al-si’ah )

3.                   AIR:  ( Jaan Al Ha’wa ) The spirits of the air are connected to all gaseous substances but like water beings are best sensed in winds and breezes. Because air moves so quickly they can be difficult to pin down. They are known as Sylphs in tradition although the perception of a ‘fairy’ with tiny wings that can fly is a close approximation to how they appear to children. this type of spirits is what most scholars call ” Al’arwah  al Khaf’i ” ( the simple spirits ) they are very strong , they are a) Sylphs b) storm spirits c) fairies

These live in the element air, and are like  light in the atmosphere. Sensitive to the movement of the atmosphere, they have a sleepy consciousness.Their task is to transfer light to the plants.The stream of air caused by a flying bird creates a sound they can hear. They like birds flying through the air. Sylphs are connected to movement in space, like modeling and directing the wind. Elves (or fairies) are more connected to the expansion of life in their area this what some Scholars call the Al’irfid 

4.                   FIRE: ( Jaan Al Na’r these are what most people call the JINN ) Fire spirits can be found in volcanoes in nature but also in any fire, from candle to inferno. They are known as Salamanders or Vulcanii and are the most difficult of all of the elementals to connect with, being said to only associate with philosophers and adepts of the magical arts

There is a pantheon of sorts of Jinns most of these beings can shape shift to human forms and other forms too , but they can’t stand no longer then 20 – 30 minutes , In Islam Jinns are described as creatures of free will created by Allah from Fire, much as humans are creatures of free will created from the Earth. By some interpretations of the Quran it was a Jinn who exerted this Free Will by not bowing to Adam when instructed to do so by God, and thus was banished from The Garden, and named Shaitan, or Satan. as In the Islamic tradition there are three types of beings the Angels, who are made of pure Light of God  and are completely supplicant to God, they can do no evil, and cannot disobey The Word of God. Followed by Jinns and Humans who are creatures of free will. They can do good or evil and both shall be judged on Judgment Day. The only difference between Jinns and humans is that humans are made of Earth and therefore are more material. Jinns are made from smokeless fire , so they cannot be seen by humans. But since they are basically non-corporeal like fire, they can exist almost anywhere, in the sea, in the air, the mountains, or very small spaces – like lamps.

In Sufisam we respect all the creatures of Allah , we don’t hate them nor we like to harm them we ask Allah to protect us from their evil doings why?  because  we can’t see them , but  they can see us like the quran said ” Him (ibliz)  and his tribe can see you where you can’t see them ” 

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Read Read Read :

Allah said in the Quran “ You (Human beings ) shall surely ride stage after stage”


Does anyone think that the ocean is only what appears on its surface? By observing its hue and motion the keen eye may perceive indications of that ocean’s unfathomable depth. The Lord’s mercy and compassion is an Ocean with no shore, providing endlessly varied vistas for those who sail its surface; but the greatest wonderment and fulfillment is reserved for those “creatures of the sea” for whom that mercy has become their own medium.

Once a well known Sufi Sheikh was addressing his followers from the pulpit of a mosque. He recited a verse of the Holy Qur’an and explained it a little. Then he said: “This explanation will help everyone here understand this verse on a level corresponding to his or her  attainment, but its real meaning is not for you. You can’t understand what I am saying. There is only one person in attendance who has been able to appreciate the deep meaning of this discourse – and he is hiding behind a pillar wearing a veil. My words have been directed to that person-not to you-understand this, and do not think of yourselves as the suitable receptacles of every piece of precious wisdom. If you hear something from me that you understand, then fine and well, make good use of it on your way, but if you hear something you do not understand, be careful not to reject it. Whenever that occurs just hold your peace and be humble enough to accept that it may have been directed to someone else in the audience, someone who has attained a higher potential of understanding than you have”. Then that Sufi sheikh proceeded to another even deeper level of meaning of that verse of the Quran, and said: “Now this is even beyond the level of the person behind that pillar”.

One may ask, “To what ends so many hidden meanings?” but Understanding these meanings is the key to deriving their “wisdom essence”, and it is that essence that is an inexhaustible fountain, and elixir of eternal life. We may summarize the essence of the wisdom our Lord seeks to impart unto us through all His revelations in one word: Unity/Tawhid

Our journey towards that goal first brings us away from the illusion of multiplicity, the impenetrable veil of the common man. That is the vision of endless diversity, of apparently independent existences of billions of creatures each striving to improve its own condition and exert its willpower. The next stage is the realization of Allah’s omnipotence and our weakness. This realization inspires awe in the face of the majesty and might of Allah (Jalal), and one feels himself a most humble servant of a Most Transcendent Lord. Beyond this is the stage of intimacy (uns) at which the immanence of the Lord is perceived.

what have you just read ??????

 

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Mulk , Malakut and Jabarut

Know may Allah honor you in both worlds—that ‘Ālam (Realm) is the name for the Al’ Jauhar (A being in no need of space) and Al‘Aradh  ( A being in need of space ). An ensemble of some Jauhar (A being in no need of space) and ‘Aradh (A being in need of space) is called Alam (Universe, Realm). Each individual Jauhar (A being in no need of space) or ‘Aradh (A being in need of space) is also called Alam.

Now that you know the meaning of the Alam (Universe, Space), know that Alam exists and has external existence of two types:

1.    Mulk: The corporeal realm / also known as the observable universe that we understand as here and the cosmos
2.    Malakūt: The spiritual realm / also known as the intellectual realm where the souls/intellects and all the spiritual faculties resides within

These two realms are called by many other names e.g. Alam (Realm) of Mahsūs (Sensed by senses) and Alam of Ma’qūl (Intelligible realm) or Alam of Khalq (Created Creation) and Alam of ‘Amr (Divine Ordainment) or Alam of Shahadat (Observable) and Alam of Ghayb (Unseeable) or Alam of Zulmani (Darkness) and Alam of Nurani (Lit) and so on.

However no matter what the coinage there is only two Alam: Mulk (The Corporeal / the visible Universe ) and Malakut (The Spiritual and Intellectual / the invisible Universe )
3) ‘Alam Al-Jabaru’t :
O you the Lover of Allah  the ‘Alam (Realm) of Jabarūt is nothing like the other two realms of Mulk and Malakut, since the realm of Jabarut has no external existence or manifestations.

Dara: Honey has external existence, I can lick it weight it and dissolve it. However the ‘taste of honey’ has no external existence. So the ‘taste of honey’ exists but has no outer manifestation or external existence in spite of its existence.

Mulk and Malakut and Jabarut are three universes and they belong to Allah. The three realms are by each other, within each other and they are inseparable. Alam (Realm) of Jabarut is the Dhat (Inmost Concealed Core) of the realms of Mulk and Malakut. The realms of Mulk (The Corporeal) and Malakut (The Spiritual and Intellectual) are two Wajh (Faces, Outmost Surface) of the realm of Jabarut.

The Alam (Realm) of Jabarut is a Mujmal (Quantal) Kitab (Book) while the realms of Mulk (The Corporeal) and Malakut (The Spiritual and Intellectual) are Mufassal (Divisible & Detailed) Kitab (Book).

Dara: Quatal or Quantum-like means a special Being which once you tweak its subparts or replace them with something exactly similar or even look at them the entire object falls apart and becomes non-existence.  For example, a car is Mufassal it can be broken down (divided) into sub-parts and details and you can remove a part and replace it with something similar and the car still is a car! However large part of the brain is Quantal i.e. if you slightly tweak some nerve cells the entire psychology and physiology of that human being is disrupted beyond repair and more than often the persona of the individual wiped out of existence i.e. vegetating state. Note: Mujmal is often used in its Ijmali form as well.

Alam (Realm) of the Jabarut is the very seed of both Mulk (The Corporeal) and Malakut (Spiritual) realms i.e. the realms of Mulk and Malakut are a tree (sprouted from the seed of Jabarut) while matter and plants and all living animals are the fruits of this tree!

O the beloved of Allah the truth behind these words is this: The Alam (Realm) of Jabarut is the basis or the starting point for both Mulk (The Corporeal) and Malakut (The Spiritual) realms. Both realms appeared and became because of the Jabarut (The Seed of all realms). Whatever was concealed and Mujmal (Quantal) within the realm of Jabarut (The Seed of all realms) appeared and became Mufassal (Divisible & Detailed) within the realms of Mulk (The Corporeal) and Makakut (The Spiritual). In other words, it went from being a Dhat (Inmost Concealed Essence) in Jabarut to becoming a Sifat (Attribute) in the realms of Mulk and Malakut. Or it moved from the Alam (Realm) of Ijmal (Quantal Being) to the Alam of Tafsil (Divisible & Detailed).

After all what was said above, know that the intent behind these words is this: All that exists is only one Wujud ( Being)! And Mulk (The Corporeal) and Malakut (The Spiritual) and Jabarut (The Seed of all realms) are different levels/layers of this Singleton Wujud (Being ). Now you might call this unique Wujud (Being) with whatever names you like. If you like to call it a single Shakhs (Discernable Person) you are correct. If you like to call it a tree you are again correct. And if you call it name-less then again you are correct as well.

Now that you understand that this is a single Wujud (Being ) then know that Jabarut (The Seed of all realms) is the Dhat (Inmost Concealed Core) of this Wujud (Being). Mulk (The Corporeal) and Malakut (The Spiritual) realms are the faces of this Wujud (Being) and each a level/rank/layer of this Wujud  and thus the Sifat (Attributes) of this Wujud or the Names of this Wujud within the rank of Wajh (Face, Outermost Surface/level) and they are the Fa’l (Actions) of this Wujud within the rank of Nafs (Autonomous Self)

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Story about Angles and their Help for the Saints (Awliyah)

One of the great Sufi saints, named `Urwa, grew very old and began to pray that God take Him back to Him and place Him among His beloved ones.

One day, as he was making such a prayer by the graveside of St. John the Baptist (prophet Yahyeh)  in Damascus, he saw a very handsome young man coming to him, dressed in green and covered with blazing light.
The young man smiled at `Urwa and said: “O my father, may God bless you!
What prayer are you making?” Urwa told him: “O my son, may God have mercy on you! I am asking for a good end and a quick return to God for a goodly meeting with the loved ones.
Who are you, my dear son?” He said: “I am the mercy of your Lord sent to console human beings. My name is Artiya-il and I am an angel.
I was created to wipe away the sadness and pain from the breast of those beloved to God.” Then the angel disappeared, and `Urwa’s sadness was gone with him.
One day, the disciples of another great saint went among a certain tribe in Central Asia and weeks passed without them coming back.
Their master was meditating one day with a heavy heart, worried that something might have happened to them.
A green bird of Paradise came to his window and began to chant with a voice which wiped clean his heart from all sadness:
I am Artiya’il, I am the destroyer of sadness! I am the bringer of good news to the hearts of children and men and women young and old. I bring you news of your beloved ones.” Later, the master said: “I knew Artiya’il would come, but I had to despair first!”
Artiya’il is the angel who allows people to return to their normal lives and free themselves from the pangs of depression and anxiety.
These diseases of the soul are great tests which God sends to human beings to remind them that they should not run after material things and forget their angelic inheritance.
Angels always remember God. If they stopped they would instantly cease to exist.
Similarly, human beings need to remember the Creator of all that surrounds them in order to live happily in those surroundings.
God ordered the angels to serve those who remember Him and fight those who forget Him.
This is not to punish them but to help them and correct them. Babies and children cry when they are given bitter medicine.

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The Angles ( Al-Mala’ikah)

Angels are unseen beings of a luminous and spiritual substance that act as intermediaries between ALLAH and the visible world. Belief in their existence enters into the definition of faith itself: “The Messenger believes in what was sent down to him from his Lord, and the believers: Each one believes in ALLAH, His angels, His Books, and His Messengers” (Quran 2:285; cf. 2:177, 4:136).

The word for angel, malak, whose root meaning is “messenger”, occurs more than eighty times in the Quran and repeatedly in the Hadith. The Islamic concepts of creation, revelation, prophecy, the events that occur in the world, worship, the spiritual life, death, resurrection, and the central position of man in the cosmos cannot be understood without reference to the angels.

In philosophical and Sufi texts, angelology is often an essential component of both cosmology and spiritual psychology, since the angels enter into the definition of both the macrocosm and the microcosm.

Angels in Qur’an & Hadith

The angels belong to the “world of the unseen” (‘alam al-ghayb). When the unbelievers asked why an angel had not been sent down with the Prophet Muhammad, ALLAH replied, “Had We made him an angel, yet assuredly We would have made him a man” (6, 9).

Even if the angels were to be seen by the outward eye, they would appear in forms suitable for the visible world (al-shahadah). Moreover, if ALLAH had sent down an angel, then “the matter would be judged, and no respite would be given [to mankind]” (6, 8)

For, “upon the day when they see the angels — no good tidings that day for the sinners … On the day when the heavens and the clouds are split asunder and the angels are sent down in a grand descent, the dominion that day will belong truly to the All-Merciful; it will be a harsh day for the unbelievers” (25, 25-26)

The Qur’an often refers to the angels’ eschatological function not only at the resurrection, but also at death and in heaven and hell: “The angel of death, who has been charged with you, will gather you; then to your Lord you will be returned” (32, 11).

“If you could only see when the evildoers are in the agonies of death and the angels are stretching out their hands: ‘Give up your souls!’ ” (6, 93). “Believers, guard yourselves and your families against a Fire whose fuel is men and stones, and over which are harsh, terrible angels” (66, 6).

“Gardens of Eden which they shall enter … and the angels shall enter unto them from every gate” (13, 23).

Several of these angels are mentioned by name. Ridwan (“Good-pleasure”, 9, 21; 57, 20) is taken to be the proper name of the angel given charge of paradise, whereas Malik (“Master”,43, 77) rules over hell. Nakir and Munkar, the two angels who question the dead in their graves, are mentioned in many hadiths; traditions also speak of Ruman, who subjects the dead to various trials.

The sacred history of the Prophet’s mission provides many examples of explicit angelic activity in key events. As an infant, the Prophet was visited by “two men clothed in white, carrying a gold basin full of snow.”

In the Prophet’s own words, these angelic beings “split open my breast and brought forth my heart. This also they split open, taking from it a black clot which they cast away. Then they washed my breast with the snow.”

ALLAH revealed the Quran to the Prophet by means of the angel Gabriel, who also acted as his guide on the Night of Ascension (Laylat al-mi’raj). Many witnesses reported the participation of angels in battles fought by the nascent community.

Concerning the battle of Badr, the Quran itself says: “When thy Lord revealed to the angels, ‘I am with you, so confirm the believers. I shall cast terror into the unbelievers’ hearts, so strike off their heads and smite their every finger’” (8, 12).

In this world, before death the angels record the deeds of men: “There are over you watchers, noble writers, who know whatever you do” (82, 10-12). “Over every soul there is a watcher” (86, 4). The Prophet added, “They mind your works: when a work is good, they praise ALLAH, and when one is evil, they ask Him to forgive you.”

The Prophet also reported that angels take turns watching over men and assemble together at the afternoon and dawn prayers. “Those who spent the night among you then ascend, and their Lord asks them — though He is best informed about you — how they left His servants. They reply, ‘We left them while they were praying, and we came to them while they were praying.’ “

In the same way, when people gather together to remember (dhikr) ALLAH, “the angels surround them, mercy covers them, peace descends on them, and ALLAH remembers them among those who are with Him.” Among the important pious acts Muslims perform — in imitation of ALLAH and the angels — is the invocation of blessings (salat) upon the Prophet: “ALLAH and His angels bless the Prophet. Oh believers, you also bless him, and pray him peace” (33, 56).

Here the angels also perform a second function; in the words of the Prophet, “ALLAH has angels who travel about in the earth and convey to me greetings from my people.” As for the evildoers, they call down upon themselves the angels’ curses.

According to a hadith, “If anyone sells a defective article without calling attention to the defect, he will be the object of ALLAH’s anger and the angels will curse him continually.”

The angels are worthy of special veneration; when the name of a major angel is mentioned in Islamic texts, it is usually followed by the same formula (‘alayhi’s-salam, “upon him be peace’) that follows the name of a prophet.

The Qur’an provides many keys to the nature and ontological status of the angels. A verse constantly quoted represents the words of the angels themselves: “None of us there is but has a known station” (37, 164). ALLAH also says, “They are honored servants who precede Him not in speech and act as He commands” (21, 27).

Basing themselves on these and other verses, the Quran commentators were able to discern a hierarchy of different kinds of angels, each performing a specified task. The Sufi ‘Izz al-Din Kashani (d. 735/1334-35), author of the well-known Persian paraphrase of Abu Hafs Suuhrawardi’s ‘Awarif al-ma’arif, summarizes these discussions as follows: All believers have faith in the existence of the angels, who dwell in the monasteries of holiness and the communities of divine intimacy … Some of them are more excellent, others lower in degree. Their stations are various and their ranks multiple, as is explained by the verse, “By the rangers in their ranks” (37, 1).

Some have been brought nigh to the Presence of Majesty and cling to the Threshold of Perfection; these are alluded to in the words, “Then those who are foremost in going ahead” (79, 4). Others govern the affairs of creation: “Then those who govern the Command” (79, 5).
Another group guards the doorway to the Court of Magnificence: “By the drivers driving” (37, 2). Others sing the praises of the Presence of Kingship and the Divine Books: “By the reciters of a Remembrance” (37, 3).

Others carry news and relay reminders: “By those who deliver a reminder” (87, 5). Many are their levels and ranks; each busies himself with a specific command and posse

ss a known station: “None of us there is but has a known station” (37, 164).

In his ‘Aja’ib al-makhluqat (Marvels of Creation) the famous cosmographer al-Qazwini (d. 682/1283) utilizes the Qur’an, the Hadith, and the later tradition to provide a detailed description of fourteen kinds of angels.

Angelic Hierarchy

1. The Bearers of the Throne ( Hamalatul Ar’sh )

Mentioned in the Quran (40, 7), these are called “Those brought nigh” (4, 172). According to Ibn ‘Abbas, ALLAH will add four more to their number on the Day of Resurrection; hence, the Quran says, “On that day the Terror shall come to pass and heaven shall be split … ; the angles shall stand upon its borders, and on that day eight shall carry above them the Throne of thy Lord” (69, 15-17).

2. The Spirit (Al-Ruh al Qudus or the Holy Spirit )

He occupies one rank, and the remaining angles together occupy another rank, a fact alluded to in the verse, “On the day the Spirit and the angels stand in ranks…” (78, 38). He is charged with governing the spheres, the planets, and everything beneath the moon — in other words, all the affairs of heaven and earth. Certain traditions place all the angels under his control, making him correspond to the Creative Principle itself.

3. Israfil

He delivers commands, places spirits within bodies, and will blow the trumpet on the Last Day. With one of his four wings he fills the west, with the second he fills the east, with the third he descends from heaven to earth, and with the fourth he keeps himself veiled. His two feet are below the seventh earth, and his head reaches the pillars of the Throne. When ALLAH wants something to happen in creation, He causes the Pen to write upon the Tablet, which is situated between Israfil’s eyes, and then Israfil relays the command to Michael.

4. Jibrael 

According to A’ishah and others, the Prophet saw him in his true form only twice, as is indicated by the Quran: “this is naught but a revelation revealed, taught him by one terrible in power, very strong [i.e., Jibrael]; he stood poised, being on the higher horizon … He saw him another time by the Lote Tree of the Far Boundary” (53, 4-14). The first vision took place at the cave of Hira’, during the revelation of the first verses of the Qur’an, the second during the mi’raj. According to another account, having seen Jibrael in his true form, the Prophet fainted. Regaining consciousness, he said, “Glory be to ALLAH! I did not know that any of the creatures were like this!” Jibrael replied, “What if you had seen Israfil? He has twelve wings, one of which is in the east and the other in the west. The Throne rests upon his shoulders, yet he shrinks because of ALLAH’s tremendousness until he becomes like a suckling child.”

5. Michael

Mentioned by name once in the Qur’an (2, 98), he is charged with providing nourishment for bodies and knowledge for souls. He stands above the “Swarming Sea” (52, 6) in the seventh heaven, and if he were to open his mouth, the heavens would fit within it like a mustard seed in the ocean. According to a Hadith, “Every prophet has two viziers from the inhabitants of heaven and two from the inhabitants of earth; my two from heaven are Jibrael and Michael.” When Israfil blows the trumpet, Jibrael will stand at his right hand and Michael at his left.

6. Izra’il

He is mentioned by the Qur’an as the “angel of death”; his name is supplied by the commentators.

7. Cherubim (al-karrubiyyun) {Al-Mala’katul Muqadasiin }

They have withdrawn into the precinct of Holiness and turned their attention away from all but ALLAH; drowned in the contemplation of His Beauty, they “glorify Him by night and day, never failing” (21, 20).

8. Angels of the Seven Heavens (Al-Mala’katul Musabihiin)

Ibn ‘Abbas mentions the form of these angels and the name of the angel in charge of each heaven as follows (beginning with the sphere of the moon): cattle, Isma’il; eagles, Mikha’il; vultures, Sa’idya’il; horses, Salsa’il; houris, Kalka’il; heavenly youths (ghilman), Samkha’il; mankind, Rufa’il.

9. The guardian angels (Al-Mala’katul Hufaad or Mu’aqaabt)

They are also called the “honored writers” (82, 11); two of them are charged with each human being.

10. Attendant angels ( Al-Mala’katul Muwakiliin )

They descend upon mankind with blessings and ascend with news of their works.

11. The Scrapers ( Al-Mala’katul Nakir and Munkar )

They question the dead in their graves.

12. Journeyers (Al-Mala’ikatul Zayyahun)

They visit assemblies where men remember the Name of ALLAH.

13. Harut & Marut (Al-Mala’ikatul Sihir (magic )

When the sons of Adam were given the earth, the angels marveled at their iniquities and protested to ALLAH: “Our Lord, Thou hast favored these dust-creatures of the earth, but they disobey Thee.” ALLAH replied, “If that sensuality that is within them were within you, your state would be the same.” The angels said, “We would not rebel against Thee and disobey Thy command.” At ALLAH’s request they chose two of their number to be sent to the earth possessing sensuality and the other attributes of man. Harut and Marut were the most worshipful and humble of the angels; sending them down to the earth, ALLAH commanded them to avoid idolatry, fornication, wine, and the unjust spilling of blood. Eventually they committed all these sins and ALLAH gave news of their state to the angels in heaven. From that day on, the angels have continued to “ask forgiveness for everyone on earth” (43, 5), for they realize that man’s sensuality is a tremendous burden, and those able to overcome it are truly the best of creatures.

14. Angels charged with every living thing (Mala’katul Mursalaat )

They keep things in good order and ward off corruption. The number of them charged with each thing is known only to ALLAH.

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