بسم الله الرحمن الرحيم
و الصلاة و السلام على أشرف المرسلين
و على اله و اصحابه أجمعين
The Hadra Hâroûniya of sayidina Hâroûn
Summary of the weekly course given by Shaykh al-Murabbiy Sidi Mohamed Faouzi al-Karkari (radiallahu ‘anhu) concerning the Prophetic Hadarat.
We have therefore arrived at the Hadra Hâroûniya, which is, like the other Hadarât, a part of the Hadra Mouhammadiya uniting all the Hadarât. This is the approaching Hadra of Alif al-Fardâniy (the Alif of the name “Allâh”) through the reading of the letter of al Ism al-Moufrad (Allâh).
This Hadra indeed allows us to taste the approach of the Alif in that it brings together the degree of Prophecy (noubouwa) as well as that of the Messenger (rissâla): sayidunâ Moûssa (‘alayhi s-salâm) was a Messenger while his brother Hâroûn (‘alayhi s-salâm) was a Prophet. We also know that the Alif systematically consists of at least three aligned points: the point corresponding to the degree of the Messengers, the point of the Prophecy and finally the point of Holiness. In this Hadra are thus a great number of treasures of which a part was evoked that day:
Hearts follow inevitably the money, and that is the reason why the money (mâl) was called mâl, which comes in Arabic from the verb mâla / yamîlou, that is to say, that makes its owner tend towards…
So when the people of Moussa (‘alayhi s-salam) gathered the money they had brought with them from Egypt and with which they had crossed the sea, they got rid of it by throwing it into the fire.
That’s why when al-Sâmiriy had the gold turned into a bellowing calf, people started worshiping the calf outside Allâh ta’âlâ they had rid themselves of it apparently but remained internally attached to him. So they threw the gold by the hand, but the hearts remained attached to this gold and took it in worship when it became a calf.
This is how we take the word of sayidunâ ‘Issâ (‘alayhi s-salâm), which says, “Place your money in the heavens,” that is, in good works, so that Allah may raise up to Him, so that when the hearts follow the riches, they will find them near the Lord of the universes and then will attach themselves to Him.
It is thus that we are attached to what remains eternally and that we abandon what is destined to disappear.
This Hadra also teaches us the importance of the idhn (the permission) of the Messengers, the Prophets ﷺ, as well as their successors and heirs – May Allâh agrees with them. Thus, when Al-Sâmiriy took a handful of the Messenger’s footprint (which was none other than sayidunâ Jibrîl ‘alayhi s-salâm), he asked for the idhn of the Prophet Hāroûn before throwing the ground into the fire, thus making him to believe that he was preparing, like all the others, to throw in it the gold he possessed.
He obtained then the Prophetic idhn, but when he threw away what he held, his intention was to change the gold into a calf with the ability to move and bellow, and so it was … or without the idhn Prophetic, never would gold have changed into calves.
The idhn of the Prophets and their successors thus contains a great secret, the secret of “bismiLlah”, by which things are… We have also seen that science and knowledge can be a veil separating us from Allâh ﷻ. Al-Sâmiriy thus holds a vast science that allowed him to understand the value of the land spanned by the Messenger in the fact that it holds the specificity of bringing life…
And he also knew the paramount importance of the idhn Prophetic… but in spite of all this knowledge, he turned away from the right path and used it to turn people away.
It is for this reason that the people of Allâh said that science is a veil, insofar as the scholar can consider himself, by his science, as superior and above other creatures… and then, this science can end up being used in what displeases Allah.
Regarding the Ism al-Mufrad, it is therefore appropriate for the traveler (sâlik) to approach the Alif through the ha’, because of the difference in degree between them. Moreover, the approach of the Alif al-Fardâniy is realized as a waliy and not a believer… and the attachment to the Alif allows the Knower (‘arif) to taste the Reality of the degree of servitude (‘ ouboûdiya). In addition, the path to access the Alif, through Hadra Hâroûniya, is of two kinds:
The vision of the glittering star (al-kawkab ad-Durriy) as falling under the Messengers.
The vision of the star sparkling as pertaining to the Prophecy.
So for the Alif, as for you, traveler, your evolution is a circambulation (tawaf) around the Alif. And this Alif is not the Alif of Ism al-Mufrad “Allâh” himself, but it is the expression, through his manifestation in one of the two lâm of the Ism, and this until you have read the letter hâ’. The Lâm being thereby a folded Alif.Be, then, ô mourid, a lâm whose curve is the expression of your Love and your extinction in the Wassita.
The Alif al-Fardâniy also appears in each of the 99 Divine Names, manifested in them through a Muqaddar Alif ( that is to say isolated and unrelated to the other letters of the Name), so that each Name refers on the one hand to the Supreme Essence, and on the other hand to the Divine Attributes.
