My dear children, the light of my eyes, the joy of my heart, my companions on the path of truth: May we love each other, care for each other and learn from each other, for it is easier to listen to the one whom one cares for and loves, and accept and do what he says. May we love and care for each other for Allah's sake, for then it is a preparation and an exercise for the true love, His love, and for the love of the one whom He loves, may Allah's peace and blessing be upon him. May the following words find their place and have an effect on the minds and the hearts of the ones for whom they are destined.
Amin, bi‑hurmati sayyid il‑mursalin, Ta Ha wa Ya Sin.
All praise is due to Allah; there is no knowledge but that which comes from Him. He is the All‑knowing, the Absolutely Wise. May all blessings be upon His unlettered Prophet, whose teacher He was and through whom He has sent His divine illumination upon the universe, and may all blessings be upon the progeny of the Prophet, his companions, his helpers, the ones whom he loved and the ones who love him.
All men live with the yearning to know their Creator and their place and position in relation to their Creator and in relation to the rest of creation. That is the meaning of life, which all wish to know, whether believers or non-believers. The difference between the two is that the believer knows and the non-believer does not, but imagines. The secrets of his birth and of his being he attributes to the biological formation of the two cells in his mothers womb, and the chromosomes in them. He explains the events in his life as luck, -- worse still, he attributes them to his own efforts. It is the duty of the believer to teach such people the truth and to pray to Allah that they too may be blessed with faith, which is the school of Allah where divine truth is taught.
Shaykh al-Akbar, Hadrat Ibn 'Arabi, may Allah sanctify his soul, explains the Creator, the creation, and their relationship thus:
Allah most High, speaking through His Prophet in a hadith qudsi, declares, "I was a hidden treasure, I loved, I wished, I willed to be known, so I created creation." If you wish, one may say that Allah the Incomparable, the Most High, wished to see the reflection of His innumerable attributes, His Beautiful Names, upon the realm of al‑a'yân ath‑thâbitah, the images of the creation within the Divine Total Mind. He wished to see Himself, to divulge His own secret to Himself. Thus Allah first created the universe without a soul, like a corpse. He created it as a mirror that is not yet smoothed, planed, polished, and shined. He blew His divine breath upon it and polished it with the polish of Adam. Thus Adam, may his soul be blessed, became the polish of the mirror of creation and the soul of the images which appear upon it.
We see the creation in multiplicity, while it is all one and united, as the Creator is One, Wahid, and United, Ahad. In the process of creation there is the law of the trinity, which is perhaps the true meaning of the trinity in Christian theology. One is indivisible; the possibility of division is in the number three. As three is the first odd number that has parts, the universe evolved from the one in three. Allah says in His Holy Qur'an:
...when We will something to be, We say, "Be," and it becomes.
(Surah Nahl, 40)
Thus in order for something to become, to be created, it is first necessary to have the one Who creates it ‑‑ that is, the Essence of Allah. Secondly, His will, the will to create, is necessary, and finally His order "Be" is necessary. If the Creator (the Essence of Allah), His will (the will which wills something to become), and His order ("Be," ‑‑ addressed to that which will become), did not exist, that thing could not have become and could not exist. If a thing exists, its existence contains the three divine elements.
The three divine elements in the creation correspond to the three divine elements in the oneness of Allah that are responsible for the act of creation.
The first is that the existence of a thing prior to its creation depends on its existence ‑‑ the existence of the form of its being, its character, its actions, its birth and its death, the history of its whole life, its destiny within the Divine Total Mind, in Allah's Essence. The thing to be created must have the potential to receive all this, and the acknowledgement of this, which is in the divine wisdom. Symbolically, the meaning of Allah's address to the souls of the potential creation in the realm of the souls alastu bi‑rabbikum, "Am I not your Lord?" ‑‑ and the response of that which was to be created ‑‑ Bala, "Indeed!" ‑‑ is a proof of this fact. Then the first of the trinity in man, corresponding to Allah's Essence, is his self-knowledge.
The second is the ability of that which is to be created to hear Allah's order, "Be." It is the ability to be open, to be receptive to Allah's will ‑‑ that His will be done. This is the second aspect of the creation, corresponding to Allah's will, which encompasses all and everything.
The third is the obedience of the created to the order of Allah, "Be."
Thus the threeness in created things is their contact with the trinity within the unity of Allah, as if reflections face to face upon the mirror of creation. A thing's knowledge of its being is the reflection of the Essence which created it from nothing. Its receptivity to the will of the Creator is a reflection of the Creator's will. Its obedience to Allah's order is the reflection of Allah's order kun, "Be." If the created thing did not have these qualities it could not have been created.
None in the creation, by their very existence, can differ from Allah's intention, nor are they unreceptive to Allah's will nor disobedient to Allah's orders. The sun always rises from the east and sets in the west; no tree ever refuses to bloom and bear fruit unless it is dead. Yet man, who has been given intelligence and taught all the Names, all and everything, chooses to forget instead of remembering. He, who has been given a will, instead of submitting it to Allah's will, opposes Him. He, who has been given faith, revolts and disobeys Allah's order. For in him is the evil nafs, lower than the lowest of Allah's creations, the ego that commands. He imagines it to be himself, while he was created as the polish on the mirror of creation where Allah sees Himself. Allah created him as the supreme creation, in the image of His rahmah, His love, mercy and beneficence; breathed His own breath into him, making him the soul of the whole creation, His deputy to the creation. He created all for him and only him for Himself. He created the whole universe in the shape of man and made him the microcosm. Man has the choice to oppose his ego and find the truth of himself, or to be a servant of his ego and be lost.
At best we oppose, we fight, that which our egos want, instead of fighting with our egos themselves. Then all they have to do is turn and want something else.
A man had a bad mother, and he killed her. When he was asked why he didn't kill her lover instead, he said, "Then I would have to kill a man every day!"
Oppose your nafs, educate your nafs, instead of exhausting yourself fighting what it wants. It is the nafs that prevents you from being what you were meant to be. In opposing it you will cleanse the mirror of your creation and see the truth of the reflection of the divine in you and know your true self. You will find the wish in you to find Allah's will. You will have faith and obey Allah's orders to be as He meant you to be, being with Him.
So know, find, and be. Allah knows best. May He share His knowledge of us with us.
Amin, bi‑hurmati sayyid il‑mursa1in.