Why is the Divine Name the Mirror of the Spiritual Traveler?

1 Oct

The holy Prophet (s) says that “The believer is the mirror of the believer” (al-muʾmin mirʾat al-muʾmin). Esoterically, this noble hadith signifies that the divine name of "Al-Mu'min” (the Source of Safety) is the believer’s mirror."

Thus, when the spiritual traveler begins his journey to God, he takes the Divine Name الله as his mirror. The Name, for its part, is composed of four letters: Alif, Lam, Lam, and Haʾ. The spiritual traveler’s journey through the Name, however, must begin at the last letter Haʾ, which we call the Haʾ of Divine Identity (haʾ al-huwiyya). For although the Haʾ is the last letter of the Name, it is the closest letter to you. It is the door to the Name. Indeed, the circular shaped Haʾ contains all the divine names in a qualified mode that is accessible to the qualified intellect.

In contrast, the central dot above the Alif is the unqualified treasure from which the Name emerges (nuqṭat al-kanziyya). As for the Alif of the Name, it is inaccessible to the beginner because it is an extended line with no beginning and no end. As for the gap (fasl) between the Alif and the Lam, it contains all the divine names in a state of nonmanifestation and nonqualification and pertains to the fourth secret of the Path. If you enter through the Dot, or through the Alif of the Name, or through the gap, you will not attain. Nor can you enter through the two Lams of the Name, because they are half qualified, half unqualified. The two Lams stretch out vertically into infinity, and only are inclined, or qualified, at their base.

The spiritual traveler therefore must begin his journey to Allah by “tying” (iʿqilha) or “qualifying” (qayyidha) the Name, as per the hadith: “tie your camel, then trust in God” (iʿqilha thumma tawakkal). The spiritual traveler must tie his qualified intellect to the Haʾ, and entrust himself to God as he moves through the unqualified levels of the Name in reverse. Thus, at the level of written text (masṭur) in the physical realm (mulk), the disciple learns to “read in the name of thy Lord” from right to left. But at the level of inscription (marqum) in the spiritual realm (malakut), the disciple must perfect “reading in the name of thy Lord” in the language of the mirror from left to right, for a mirror always reflects its image in reverse. The disciple must therefore remain present within the Ha’ of the Name in order to journey through its remaining letters.

Sh Mohamed Faouzi al-Karkari

More Teachings

Is the Path for Everyone? Yes — here’s why

Choose a Path for yourself. You can be an Adamic human being by virtue of the inblowing of the Spirit within you…or a bestial human being by virtue of the dominance of your bestial body, so that the Spirit’s influence weakens within you. You will then become ignorant of your reality, and you will not draw out the treasure that is buried within you.

The Path and the Name

The seeker must journey from the Haʾ of the Name back to the Alif, bearing in mind their differing levels. Entering unto the singular Alif is achieved through the attributes of the saint, not through those of the believer. Attaching to the elevation of the Alif enables the knower of God to taste the reality of servanthood.

God’s Light is Real — Not Metaphorical

When you strive against your lower self, the reality of this world becomes evident to you, you know that it is non-existent; that it has no existence except through God. Then God provides you with light, and through that light you come to know how close He is to you.

The Mantle of Divine Majesty

A mantle conceals the upper part, whereas a garment conceals the lower part. The higher part of the divine mantle is an allusion to Lordship (rububiyya). This mantle of Lordship comprises two sides: the outer side is the aspect of Lordship, and inner side is the pre-cosmic reality of the Cloud (al-ʿamaʾ).

Three Levels of Being within the Microcosm and Macrocosm

the sensorial human being is the one whose heart is stamped by the forms of the sense-objects. He is marked by a dominant love for the herebelow. Moreover, the spiritual human being is the one whose inward vision (basira) has opened up so that he perceives what lies beyond the sensorial realm.

Fasting the “White Days” of the Lunar Month

The Prophet (s) recommends fasting during these blessed days, and it is said that Ibrahim (s) fasted them as well. The early Arabs called these days the “White Days” (al-ayyam al-biḍ) because the moon is brightest during this period and it achieves its most complete perfection.

Finding a True Master

With manifold arguments and no shortage of nagging, my teachers, father, family, friends, and loved-ones, sought to hold me back from cutting my worldly ties and setting off alone in search of God and a true master; and in their efforts to do so they would attempt to clinch the matter with various rational and religious objections.

Why is the Divine Name the Mirror of the Spiritual Traveler?

The spiritual traveler’s journey through the Name, however, must begin at the last letter Haʾ, which we call the Haʾ of Divine Identity (haʾ al-huwiyya).

Knowledge of God Inspires Reverential Fear of God

Reflective thought that is devoid of the remembrance God (fikr duna dhikr) is a transgression. For true reflection only occurs in the wake of long periods of remembrance (dhikr tawil), once your time has been filled with the invocation.

“I am the Dot”

And this is the dot that is ascribed to the all-inclusive names and divine realities because it is through the basmala that God takes charge over the servant who has realized the station of servanthood and upon whom His names and attributes have become manifest in both his knowledge and his state.

Yousef Casewit