Chishti Nizami Habibi Soofie
Sura Tur, Sura Najm and The Mi’raaj
Sorah Al-Toor, WaNajam aur Meraj un Nabi (SAW)
Allah Y says in the Holy Qur'aan, in the 52nd Sura, Al Tur (The Mountain), Verses 1-6:
Further, Allah Y says in the Holy Qur'aan, in the 53rd Sura, Al Najm (The Star) Verses 1 to 10:
The verses of the Holy Qur’aan that I recited are the first few verses of Sura Toor and Sura Najm. We need to rekindle the radiant light of love of the Holy Prophet e that is being extinguished from the hearts of Muslims. The enlightening of the chests of Muslims with the light of love for the Holy Prophet Muhammad e is the only way to enliven faith (Iman). This is the only way to secure our relationship with Allah Y and to establish an intellectual and loving link with the Holy Qur’aan. We need to spread the message of the Holy Qur’aan to the four corners of the world but first we have to relearn the forgotten message of the Holy Qur’aan. The lesson of the Holy Qur’aan must be a light to guide our lives. The forces of kufr want to tear apart the body of Islam and we Muslims are dividing ourselves on every trivial issue with the result that we are losing our youth to the sensate culture from the west. The pulpits are not being used anymore to spread love of the deen but to spread hatred, personality following and group alliances. The pulpit should be utilized to glorify Allah Y, his Holy Prophet Muhammad e and to mobilize hearts of Muslims to get closer to the Islamic way of life as expounded by the Intimates of Allah Y (Aulia Allah). There is a dire need to unite people on the basis of love for the Holy Prophet Muhammad e (Ishqe Rasul) and the imitating of the Holy Prophet Muhammad e (Ittebae Rasul). These two should not be pursued as lip service in different groups but should be put into action and serve as a basis for unity. Allah Y says in the Holy Qur'aan, in the 13th Sura, Al-Raad (The Thunder), Verse 11:
In the verses of Sura Tur that I recited, Allah Y takes an oath,
Why did Allah Y
take an oath by
These are six oaths that Allah Y takes. In today’s discourse let us briefly
understand the meaning of these six oaths and thereafter we will discuss the
word Tur. Let me explain the
connection between these six oaths. Allah Y
called Hazrath Musa u
Allah Y spoke to Hazrath Musa u with His beautiful, sweet voice. Prior to speaking to him, Allah Y made him wait for thirty days and nights and when this was completed He made him wait for another ten days and nights. This completed a waiting period of forty nights. Thereafter Allah Y spoke to this special Prophet of His. When this lover (ashiq), Hazrath Musa u, heard the voice of Allah Y, the True Beloved (Mahboob e Haqiqi) it ushered in a state of ecstasy in him and in this state he proclaimed:
Hearing the beautiful voice infused the desire in Hazrath Musa u to have a vision of Allah Y. To this request Allah Y replied:
You don’t have the capacity and constitution to see Me. Your eyes don’t have the capacity to see me directly.
‘Look towards the mountain which is much more solid and stable than your body in constitution - if it can bear the impact of 'that faint radiation' (adna tajalli) of My Being and Majesty, then you also may have your desire to see Me fulfilled. If the Mountain could bear the impact and reflect Me then you will be able to see Me.’
Hazrath Musa u
looked towards the mountain:
Y then cast a slight radiation of His Majesty (adna tajalli) on
slight radiations of Allah Y’s
attribute burn the mountain to ashes and seeing this and feeling the
vibrations and indirect reflections of the radiation Hazrath Musa u,
who was standing some distance away fell unconscious
did not see what he desired (manzoor)
but he witnessed the scene (manzar).
swears an oath by
The blessed heart of the Holy Prophet Muhammad e
became the reflector of Allah Y’s
attributes and essence. As he looked at Allah Y
his heart verified the true vision. This is that Blessed Being who Hazrath Musa u
desired to see. This is that Blessed Being that had radiated on
So another translation of:
So there is a link between the first verse of Sura Tur and the first verse of Sura Najm.
Tur is the place of radiation (jalwaga)
and Najm is the result of the
radiation (jalwa). Najm
is the beautiful star reflecting the beauty of Allah Y.
Wat Tur then would mean ‘I take an
oath by the Blessed Heart of My Beloved Holy Prophet Muhammad e’.
Imam Jaafar Saadiq e
commenting on the words wan Najm
When the blessed heart became the Reflector of Allah Y
Here Tur would mean the radiator of Allah Y. Allah Y’s nur radiates but the greatest location of its Blessed Radiance that can bear its impact and reflect its brilliance is the blessed heart of the Holy Prophet Muhammad e.
This is indicative of the revelation (wahy). First Allah Y takes an oath by that Tur, the blessed heart of the Holy Prophet Muhammad e that bore the impact of the radiation of His essence and in doing that Allah Y describes in Sura Najm verse 2:
The beloved companion (Holy Prophet Muhammad e) did not err (lose his way), nor did he stray
The Sura continues in verses 3 and 4:
So another meaning of:
That Holy Qur’aan that is revealed to the blessed heart of My Beloved Holy Prophet e and is conveyed via his blessed mouth. Allah Y takes an oath by the blessed heart and the revelation (wahy) that descends on the blessed heart. In Sura Tur:
This is in reference to the lauh al-Mahfuz the Inscribed Tablet from where the revelation to the Beloved descends. Again in Sura Najm:
So an oath is being taken on those Extremely Powerful words of Allah Y stored in a preserved tablet to be conveyed upon the blessed heart of the Holy Prophet Muhammad e which serves as a conduit to instruct us. The Allah Y says in Sura Tur:
The Inhabited House is the entire being of the Holy Prophet Muhammad e. An oath is being taken of the entire blessed body from the blessed head to the blessed feet which is the inhabited House of Allah Y. It is full of the wisdom of Allah Y, the zikr of Allah Y, the Knowledge of Allah Y, the location of the Proximity (qurb) of Allah Y , the Light (anwaar) of Allah Y, the Love of Allah Y, the Recognition (marifat) of Allah Y. Allah Y is swearing by the blessed body that is the location of attaining proximity to Him. It is the Kaaba of the souls, bodies, angels, prophets, aulia and the entire universe. It is a full house because everything is attained through the Holy Prophet Muhammad e. Thus in Sura Najm:
On the Night of Mi’raaj this fully inhabited House of Allah Y stood at the highest point and fastawa was fully focused on Allah Y‘s essence. The blessed body (jisme Rasul) of the Holy Prophet Muhammad e is higher than all creation and higher than his blessed body is his Blessed Soul (ruh e Mustafa), Again in Sura Tur Allah Y says:
Your soul is a roof for your soul. That soul that was so blessed as mentioned in Sura Najm, verses 8 and 9:
This was a unique proximity to Allah Y only gifted to the Holy Prophet Muhammad e. You O Beloved Holy Prophet e is that roof that shelters all creation. Then Allah Y says in Sura Tur:
It is that ocean that at the station of ‘two bow-lengths
or (even) nearer’ when Allah Y
filled the Holy Prophet Muhammad e
blessed heart with the ocean of secrets (asraar)
of His attributes and essence. Allah
Y has explained the
Mi’raaj indicatively in Sura Tur and
openly in Sura Najm. The
Allah Y speaks to the heart of the Holy Prophet Muhammad e and says, ‘O Steadfast Tur that could withstand the impact of my attributes and essence! Be patient in accordance with your Lords command for:
I am looking at you all the time
This verse has two levels (martaba)
of tafsir. The Level of Separation (Martaba e tafrika) and
The Level of Gathering or
Another meaning within this Martaba e tafrika is on the level of love. Your relationship with Me is one of love and love comes with much suffering. Everything is sacrificed in love. Property, life, children, life of ease is sacrificed for love. It is the path of hunger and poverty. If you are bearing all this in My love then I am watching you with love at every step. When I watch you sleeping I say:
When you wear a cloak I address you as:
When you stand at night and your feet swell then I send Hazrath Jibraeel u to tell you:
‘I have not loved any prophet from Hazrath Adam u to Hazrath Isa u to this extent. I address all of them by name but address you with epithets of love. I have never called you by your name in the entire Holy Qur’aan. My dear Prophet Ibrahim u walked in his city but I never took an oath by his walking in the city. When you walk in the strets of Makkah I take an oath by that city that touches your blessed feet. I even take an oath by the striking of the hooves of horses that your companions ride on.
in Sura Tur in verse 48 Allah Ycontinues:
So many pray tome standing, bowing and prostrating seeking My special attention but I watch you constantly. Even when You look up at Me whilst in prayer I am watching you.
Allah Y says in the 2nd Sura , al-Baqarah, verse 144:
Despite all your suffering in My path you are enriched by My gaze.
These were two translations on the level of Maqam e tafrika.
Let us look at the verses on the level of maqam e jam’a.
People object that Allah Y cannot be seen by the human eye. Here Allah Y is saying, ‘My Beloved! I have become your faculty of sight by which you see Me. I had not granted Hazrath Musa u the opportunity to see Me but for you I have granted My Majestic vision to behold My Majesty’. Some may accuse us of going to extremes so let me explain. Allah Y has made the obedience of the Holy Prophet Muhammad e, Allah Y’s obedience. The Holy Qur’aan says regarding obedience in 4th Sura, an-Nisaa, Verse 80:
Allah Y has made pledging allegiance on and the action of the Holy Prophet Muhammad e’s hands His own action: The Holy Qur’aan says regarding obedience in 48th Sura, al-Fath, Verse 10:
This is termed as ‘spiritual replacement’ at the time of pledging allegiance. At Hudaibia 1400 to 1500 companions swore allegiance on the hand of the Holy Prophet Muhammad e but Allah Y says the Holy Prophet Muhammad e’s hand was His hand.
So the Holy Prophet Muhammad e saw Allah Y with Allah Y becoming his faculty of sight just like how his throwing of the dust was Allah Y throwing. Iman is to believe and not to ask questions. At Hudaibia the Holy Prophet Muhammad e also declared that his left hand is Hazrath Uthman t’s hand.
Therefore Ala Hazrath t says,
ke jalwe, ussi se milne , ussi se, us ki taraf gaye te
This is proximity
Jama Baynal Qurbayn (Jam'ul Jama)] .
It is called Maqam e Jam’a. Urafa
have explained the proximity attained through compulsory devotions (qurb
e faraaiz), proximity attained through optional devotions (qurb
e nawafil) and in Jama
Baynal Qurbayn there is the
state of prophets of aulia and
uniquely the station of the Chosen One (Maqaam
the Station of Proximity or of Dana,
Ya Muhammad e! Inna Rabbaka yusalli
O Muhammad e!
Your Rab is praying a special Salaat
Allah Y is all the time blessing His beloved, so what Salaat was this? ‘Salaat’ besides meaning ‘sending of blessing and mercy’ (salaam) and ‘prayer’ also means to ‘get close’ or ‘proximity’. The Station of Proximity or of Dana was the final station of the journey of the Holy Prophet Muhammad e. The Holy Prophet e is the creation of Allah Y and created beings have a limit. At this final point of the Holy Prophet e’s journey Allah Y told him to halt for now Allah Y would approach him and increase that proximity with His approach of fatadallah. Both the words Dana and fatadalla mean close. The law of Arabic says that the word with more letters increase the intensity of the meaning. Commentators of the Holy Qur'aan have stated that Dana refers to The Holy Prophet Muhammad e approaching Allah (Dana, spelt by the letters da, nun and yeh): whist tadalla refers to Allah Y 's infinitely intense approach to the Holy Prophet (tadalla, spelt by the letters teh, dal, lam, lam, yeh). The Holy Prophet e’s approach was within limits because he is the created, whilst Allah Y 's approach is unlimited because He is the Creator. This was a close/intense meeting of the ‘independent’ Light of the Creator (Nure Uluwiat.) and the ‘created and dependent’ light of the Holy Prophet (Nure Muhammadiat). This was the station at which the Holy Prophet e was uniquely blessed at which point the all distances were removed, proximity (qurbat), union (wisaal) reached perfection (kamaal) and Allah Y radiated His essence on the Holy Prophet Muhammad e.
At the Station of Qaba Qowsain separation was done away with and the only separation being less than two bow lengths. Allah Y through His grace brought the Holy Prophet e to the spiritual station (maqam) of ‘proximity of two bows forming a circle’ (qaba qowsain) and ahead to the spiritual station of ‘the thin line of glue sticking the ends of the bows together’ (ow adna). The only difference being one bow is that of the created and the other being of the Creator. Remember to remove this difference of Creator and created is kufr and so to is separating Allah Y and His Beloved on any other level besides this. The Station of ow adna is that unknowable State of the Holy Prophet Muhammad e where no measure of bashr, nur, hayaat - his life, omnipresence etc. will be able to measure.
Karam: Generosity. Within qawwali
music and mystical poetry the lover often complains to, and pleads with his
Beloved to be true to His Attribute of Generosity. Sitting bereft and
wretched in the dust of the Beloved's street, the lover impatiently waits,
with patience, unexpectantly watching, with expectancy, for a glance, a
message, a mere hint of the Beloved's karam. And because generosity is one of the noble character traits
of the Holy Prophet Muhammad e it has become
the code of behaviour for his true followers and slaves, and is exemplified
by the "heroic generosity" known as ‘Futuwwah’
 Tajalli; Self-disclosure. Tajalli means Allah's unveiling of Himself to His creatures. The Divine Self-disclosures are never repeated and they are never ending. They are the lights of the Unseen that are unveiled to hearts. They are the ‘signs’ which Allah has placed within ourselves in order that He may be seen. Each tajalli pours more light and still more light upon whomsoever it falls, for Eternity. The mountain of the nafs is blown to pieces in the tajalli of Allah. The differences that occur within the various Sufi Orders (turuuq) do not indicate disagreement or argument amongst the Masters. Each human is unique, and each tajalli is utterly unique, therefore no two people ever experience the same tajalli. But, those who have ‘tasted’ know, and those who have not tasted do not know. Tajalli is beyond words. Tajalli is bewilderment (hayrah).
 asrar: Secrets. The asrar are hidden within the depths of the inner consciousness. They pass between the purified centre of the emancipated soul (who is a true slave!) and his Lord. All of the asrar derive from the Holy Prophet Muhammad e and the Divine Lights (anwaar) abound according to the purity of one's inner secret (sirr).