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

The Hadra Hâroûniya: follow up of the Passion in the heart of the letter ha’ in the Ism al Moufrad

Since there are many types of spiritual flows, they may be luminous or dark, hearts too are divided into several categories… Thus, one who draws his knowledge and his spiritual state from the Blessed Tree related to the Prophets and the Messengers will have a luminous heart placed in the category of hearts receiving manifestations of Divine Names and Attributes. Their Light will overflow and affect their members, to the point that these people never go away from the Word of God: “Say, “If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.”” (S3.V31)

As for the one whose science and spiritual state are not linked to the guidance from the Blessed Tree, his heart is dark, and we see the effect on his members through the fact that they perform contrary to the Divine Law. This is the reason why we consider in this Hadra Hâroûniya the material side of the heart and its inclination towards gold and riches: because these materials are dark, they have influenced the hearts of banou Isra’il so much so that they prostrated themselves to the calf. This because they had taken their science and their spiritual state of as-Sâmiriy, whose connection with the Tree of Prophecy was broken. It is here that we realizes the primordial importance of the Light taken from the Blessed Tree, from Shaykh to Shaykh to the Source of Secrets and Lights, sayiduna Muhammad ﷺ. Falsehood can indeed appear under the appearance of Truth, and it then misleads anyone with whom the inner vision is lacking, just as those who followed as-Sâmiriy were misled by the vision of what they believed to be his share a prodigy. Thus, Iblis once appeared to Sayidina AbdelQader al-Jilani (radiAllahu ‘anhu) in the form of light, but was immediately recognized by the saint who was preserved from his misguidance because he knew how to differentiate between the Light of the Niche and the light that comes from somewhere else. In order to differentiate between these degrees and these spiritual states, it is imperative to rely on the judgment of the Divine Law, because the appearance of lights in people who do not conform to the shari’a actually only distance them from their Lord… while the nascent Light of attachment to a Shaykh with an authentic sanad brings the servant closer to his Lord, drives him to do worthy deeds, and to conform to the Sunnah, because if he were to commit an act that contradicts it, his Light would diminish or even be removed from him. The Light from the Prophecy, which is accessed through a Shaykh, a Muhammadan heir, is a Light that will teach you the Science of the Divine Names, which will reveal to you the Secrets of His Attributes, and which will bring you in in the presence of His Essence, because “Allâh is the Light of the heavens and the earth” (S24.V35). So do not be deceived by non-Muslim people who claim to see something from this Light, and do not let these thoughts disturb your belief, because their light is like the True Light in appearance, but is actually very different in Haqîqa and deep Senses… It looks like the mirage that is believed to be water, but in reality is just an illusion due to the heat…

And when hearts allow themselves to be affected by this kind of wasswass, divinities taken in adoration outside of Allah multiply and appear then divergences, and each accuses the other of misguidance. Allâh ﷻ described the state of these people on the Day of Judgment in these terms: “Every time a nation enters, it will curse its sister.” (S7.V38). And here the word sister refers to his fellow like in the follow-up of the passions and the worship of idols and thoughts outside Allâh ﷻ.

As for the Knower (‘arif), if he were to forget the Law from the Blessed Tree and began to consider things as what they really are, he would fall into a state close to madness… that is why the rule of fana’ must prevail over him. The things to do in adoration are one and the same nature, and the servant must base himself and pay attention only to what was reported by the Messengers. As for those who have found themselves in a state close to madness, their case is like a person who has entered the ka’ba and does not know where the qibla is.

For this reason, in our tariqa, if the entry into the letter hâ’ was not accompanied by the vision of what is in its center, then the mourid would take into consideration certain Divine Names and forget or deny others. Thereby falling into a state of apostasy. If, on the other hand, he makes the center of the ha ‘his only preoccupation and the objective to be attained, then he will reunite in his path all the parts of the ha’, each part corresponding to a particular Divine Name.

The one and only gateway into the Reality of Tawhid is access and annihilation in the Secret of the Secret, which is none other than the center of the hâ’… and this starts with the fact that this point is high and magnified in the heart of the mourid. Have you not seen that idols were worshiped by people only because they saw in it a noble and worthy worship? Be yourself among the number of the well-guided, those who follow the guidance of the Prophets, and you will see that “All power and honour belong to Allah. He is the Hearing, the Knowing.” (S10.V65)

The ‘arif is the one who reaches to see a manifestation of the divine in each of His creatures, but in no case does he adore these divine manifestations which sometimes change and evolve, sometimes appear and disappear…

On the contrary, he adores Allâh, the Self-Sufficient, the One to whom nothing resembles.

And if the people who worship these things knew that they are actually worshiping a divine manifestation, they would understand that they are themselves a divine manifestation… and pursuing the same logic they would result in the fact that they deserve just as much adoration as their idols.

And this is the reason why those who worshiped statues imagined that they worshiped them only to bring them closer to Allah ﷻ: “Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], “We only worship them that they may bring us nearer to Allah in position.”” (S39.V3)… that is to say, they placed these statues to the same degree as the two lams (the wassita), but the divine law has in no way validated such a thing.

On the contrary, things must be placed in the hâ’, and not in the two lams, for the degree of the two lams is the degree of what makes it possible to reach the goal, and not the degree of these things taken in idols.

The two lam are the Reality of the Wassita, and the shariah has established only one and unique Wassita.

Whoever does not recognize it as such, and will not submit to it, can in no way succeed, because the saying ” la ilâha illa Allah – There is no divinity besides Allah – is not enough to enter paradise: it is mandatory to resort to the Wassita and say “Muhammadun RassouluLlah – Muhammad is the Messenger of Allâh”.

The Shahada is valid only when it is composed of these two words together: “ach-hadu alla ilaha illa Allah, wa ach-hadu anna Muhammadan rassouluLlah”.

As for the Wassita of the Shouyoûkh, it is by the Wassita of the Messenger of Allâh ﷺ, according to the Hadîth: “The scholars are the heirs of the Prophets, for the Prophets did not leave behind dinars or dirhams, rather they left behind knowledge, so whoever gains knowledge has gained great good fortune.” (narrated by al-Tirmidhi) but the noblest of science is the one throught Allah, by His Attributes, by His Names, and by His Laws. The Shouyoûkh of tarbiya are thus the successors of the Prophet ﷺ, of all times. As for the two lâm, they are actually the expression of a rectilinear line consisting of three Hadra: the Hadra of the Ism “Allâh”, the Hadra of the Ism “al-Waliy”, and the Hadra of the Ism “al-Mu’min”. The path is meant to be a path that goes along this line beginning with the completion of the servant through the name “al-Mou’min” and then through the name “al-Waliy” before finally arriving to the unveiling of the Secrets of the Name “Allah”. The mark of the beginning of this path towards this spiritual fulfillment is the exit of the servant from the darkness to the Light, and this was very clearly described in the Qur’an: “Allah is the Waliy of those who believe. He brings them out from darknesses into the light.” (S2V257)

And conversely Allah ﷻ says: “Indeed, Allah does not guide the disbelieving people”. (S5V67)

So the servant affected by chirk and koufr does not reach the guideline: he remains far from the Divine Presence… And the most important thing that the believer enjoys through the Wassita is the Guidance… but from the moment when this Wassita is not recognized as such among the disbelievers, Allah does not give them guidance “Allah does not guide: lâ yahdiy”. These people therefore remain in misguidance.

It is here that we realizes the importance of the Wassita, whose most perfect example is of course our Prophet ﷺ, then his heirs (radiAllahu’ anhum). This is why the ‘Arif must be endowed with a great capacity to taste the deepest senses, in order to be able to differentiate the misguidance which manifests itself under guided appearances and the True guidance. The one having thus acceded to the Secret, or to the Secret of the Secret, or even to the Secret of the Secret of the Secret, and which remains without taste or deep spiritual feeling, this one is totally dry. The taste is a gift of Allah ﷻ, which benefits the mourid having reached a Secret. And this taste is something we must works at first, until becoming a maqâm… and in our tariqa, the example of the one who tastes and the one who does not taste is like the example of two people to whom we gave a kilo of honey… one of them would eat all the honey at once but, when asked about what he had just eaten, he could not say anything more than “I ate honey”… as for the second, from this kilo of honey he would simply eat a spoon, but with it only, he could tell what kind of honey it was, from which tree the bee did it produce, what are its benefits etc .. The first of these two people knew, but did not taste… as for the second, he knew and really tasted. And it is the same for the ma’rifa.

On the other hand, since the beginning of spiritual taste is the result of an effort produced, it is necessary to work on this point, and the ‘arif is the one who knows how to link taste and work. He thus tastes the shari’a through acts of worship, prayer, prostration and others… and he tastes the tariqa through asceticism, piety, sincerity… and you do not taste nothing of all this without making real efforts… And finally, compared to the ma’rifa, if you see the Light without paying attention to it, without contemplating it, then know that you have nothing taken advantage of it.