Home PRINCIPLES OF THE TARIQA THE SECRET al-Khilâfa – The Khalif of Allah on earth

al-Khilâfa – The Khalif of Allah on earth

بسم الله الرحمن الرحيم
و الصلاة و السلام على أشرف المرسلين
و على اله و اصحابه أجمعين

Allah ﷻ says: “And [mention], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority (khalif).” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said: “Indeed, I know that which you do not know.”
[surah al-Baqara. verse 30].

When the True One wanted to be known, He created Adam in his own image and he dressed him with His Attributes, he breathed the Spirit of His secrets into Him and He made Adam the mirror of the angels and the manifestation of His Sublime Beauty. In this sense, Abu Huraira reported Allah’s Messenger ﷺ as saying: “Allah, the Exalted and Glorious, created Adam in His image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. He then went away and said: Peace be upon you! They (the angels) said: May there be peace upon you and the Mercy of Allah, and they made an addition of “Mercy of Allah”. So he who would get into Paradise would get in the form of Adam, his length being sixty cubits, then the people who followed him continued to diminish in size up to this day.”
[Sahih al-Bukhari, Hadîth n°5788].

And Ibn ‘Umar reported that Allah’s Messenger said: “If any of you strike someone , he should avoid striking at the face; indeed, Allah created Adam in the image of the Merciful (ar-Rahmân)”
[as-Sunna of ibn Abi ‘Assim, Hadîth n°416].

So this creature received a magnificent Rank, with a pure origin, and have been shaped in the best way possible because he is the Presence of the Union (Hadrat al-Jam’), because all the existence has been folded in Him and then it (the existence) has been spread, because in Him has been gathered what was separated so that the worlds have been subordinated to Him and not the reverse. Everything has been put at his service because he is the holder of the Secret of the Divine Power, and the establishment of the divine (istiwa al-ilahi) over the Man heart is different from the establishment of the Merciful (istiwa al-rahmani) over the luminous Throne: the establishment of the Divine in on the point in the center of the Circle, while the establishment of the Merciful is on the circle itself.

Consequently, the Man is the original seed, while the whole universe is the tree coming from it. The world is the image while Man is its Spirit.

In this sense, It has been said:

O precursor in the procession of the establishment
and follower of the enthronement group


Think about it, you are a copy of the Existence
In the Sight of Allah, there is no Existence more noble than yours


Are not the Throne and the Pedestal in you ?
[are not] the noble (‘ulwi) world and the vile (sufli) world [in you] too ?


The whole Univers is a Great Man
and you ! you are a small universe similar to His [universe].


Making a parallel with the arabic grammar (al-i’râb), we can say that the original status of Mankind in the sentence of the Existence is to endure the action(maf’ul bih), he has no capacity to act and the rule of the verb (fi’l) applies on him by the will of the subject (fâ’il).

However, according to the rule of the concealment, the sentence of the existence is made so that no one knows the Subject (mabniya lilmajhul), and this is how the Mankind became the substitute of the subject (naib al-fa’il) after being the one who endured the action  (maf’ul bih). so His status have been elevated (rufi’a, which in the arabic grammar also refers to subject agreement) after his status was originally the status of the weariness (Nasb which in arabic grammar refers to the maf’ul bih agreement) and the status of the perpetual fatigue.

For this reason, He has been granted with the prostration [of the angels] in his presence because he is the Khalif who is the subsitute of the True Presence which is hidden in Him.

His intellect was the manifestation of the Knowledge, his form was the manifestation of the Will, his aspiration was the manifestation of the Capacity to Act, his imagination was the manifestation of the Entity. So This Human Kingdom is the Union of the lordly Realities and  their forms, this is why I say: “Do not leave you own grave”.

There is in the  “Hadith al Wali” a very important indication for those who were given minds by Allah. The Beloved said: “Verily Allah ﷻ has said: “Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.””
[Sahih al-Bukhari, Hadîth n°6050].

Look with the eyes of your heart at this beautiful indication which troubled the munazzahîn who declare the incomparibility of Allah in a way that was not ordered by Allah nor by His Prophet .  all thing is in its opposite, and we knew al Haqq only because of the gathering of all the opposites, because the lack in the station of servitude (Ubudiya) are in the Haqiqa (spiritual Reality) nothing else than the manifestation of the Lordly Perfections.

And in the Hikam :

the cosmos is large in respect to your body but is not large in respect to your soul

Sayidi Ahmad ibn Ajiba (radiAllâhu ‘anhu) explains the Hikma in those words:
“When the spirit is done with all the impurities of the physical world, the spirit ascends to the the Jabarut world and then nothing can veil him from Allah, nor the earth, nor the heavens, nor the cosmos, nor the Throne, nor the Pedestal. On the contrary, All of this becomes pointless for him and this is exactly what taste the Knowers (‘arifun). When they observe the Universe, they see it melting and returning to water state. And if they drink this water, it becomes in their heart like a dot. However, the capacity to embrace the Univers is different one from the other: for some, the dot has an egg size, while for others it has the size of a small mustard seed. This is because the opening of their vision. Each time the Spirit is alone in the Jabarut Ocean, the Universe is contracted for him in a such way that he no more feels it and he loses all notion of it, this is why some people said that if the Throne was in one of the corner of the Konwer’s Heart, he would not feel its presence. An other knower said that the Throne and the Pedestal were folded in his shield.

The Shaykh of our shuyukh, Mawlay AbdulQader al Jilani (radiAllah ‘anhu) said in this way: “The Throne and the Pedestal are is my hand (qabda)”

Then, the Universe vanishes and is hannihilated, the world of Malakut is put into relation to the world of Jabarut, and only stay the Living One who never dies…and only the Knowers whose Spirit  totally took over their human characteristics to the point that they became Spirits, can understand this. They live in the Malakut. In other words, their bodies are in the middle of the creation, while their souls are with the True One. O man ! The Universe can contain your physical human nature, but it can not contain your Spirit because your Spirit is linked to the world of Jabarut which embraces everything. Forced to stay limited and restricted in this visible appearance, the Spirit has been hidden by the in the hikam Wisdom and restricted by the Capacity (qudra), and as long as mankind will be affected by the Love of  pointless passions, the Spirit will stay veiled. If, howere, mankind approaches the beauty of remembering Allah (dhikruLlah) and pierces the veil of the physical world, mankind will come back to his origin and will establish a link with the ocean of this origin. Then, the world of Malakut and  the world of mulk will be folded both in your hand and at that time neither the earth nor the heavens can contain you, even the esoteric and the exoteric worlds can not. In this sense, it has been said about the sufi that the earth does not diminish him and that the heaven does not permit him to stay longer.”
[Iqâdh al-himam fi charh al-hikam – ibn ‘Ajiba]

In this sense, sayiduna Ibn Arabi (radiAllâhu ‘anhu) wrote the following verses:

When she kills with her glances, her speech restores to life, as tho she, in giving life thereby, were Jesus.
The smooth surface of her legs is (like) the Tora in brightness, and I follow it and tread in its footsteps as tho’ I were Moses.


She is a bishopess, one of the daughters of Rome, unadorned: thou seest in her a radiant Goodness.
Wild is she, none can make her his friend; she has gotten in her solitary chamber a mausoleum for remembrance.


She has baffled everyone who is learned in our religion, every student of the Psalms of David, every Jewish doctor, and every Christian priest


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