Since continued terrorist attacks, the Muslim world has moved into the most complex phase of its history, a highly decisive phase that questions the very future and existence of Islam. It is a three-fold crisis, putting into question the understanding, practice and representation of Islam.
The name of Allah
Today, at this decisive turning point, all the forms of “islamic interpretation and representation” find themselves squashed together on an increasingly narrowing path… on opposite sides, yet in simultaneous evolution. On one side, a tendency towards decline and destruction overcomes certain islamic groups, and on the other side a tendency towards renewal and transformation, with a desire for introspection and interpretation (ijtihad).
The name of Mohammed
From now until Navaratri and then following on to Diwali we will endeavour to share better meaning and understanding about Islam’s key messages of resurrection, spiritual experience and knowledge, based on the original and completely spiritual Islam, as revealed to Hazrate Mohammed.
(Mozaique tiles bearing the name of Hallah and Mohammed – Large mosque of Friday, Herat)
The Resurrection – Part I
The light of knowledge and knowledge of the light, merged into Islam… Luminous light, brilliant and pure, emanating from the Divine.
The revelation at mount HiraIf we search for a Matriarchal idea that, during these days of tumultuous agitation revolutionising the Islamic world and shaking our planet, would en-globe and explain the entirety of these dynamics… that would be completely in phase with the quest for sense and truth of the islamic community (Umma), there can be only one unique response… resurrection.
Muslims in search of inner connection have for generations waited for the light of knowledge and knowledge of the light to become a crystal-clear reality within each one of them, so that the world becomes an enchanted world full of this light of enlightenment. However, the original Islam cannot be re-established without “Qhiyâm” – the individual and collective Spiritual Resurrection, guided by the Qa’am, the saviour Mahdi, who will re-establish Islam – as it was at the time of Hazrate Mohammed – and who will be recognised by all Muslims, with the Islamic spiritual world surrendering totally and irreversibly to his absolute will.
The Resurrection – Part II
Amir Moezzi, in an article published in the “Revue du Monde Musulman et de la Méditerrané”, 1998”, writes that in another tradition, going back to the 6th Imam, it is said, “This event (i.e. the Uprising of the hidden Imam) will not happen until certain amongst you (the Shi’as – the followers of Imam Ali) spit in the faces of the others, that some amongst you curse certain others and call them liars. (Nu’mâni: 300; Iskâfî: 43). Only a small minority, (the real Shi’as), that is those initiated to the totality of the Imam’s teachings, will be saved from the grips of Evil. This minority is made up of the faithful whose ‘heart has been tested by God for its faith’ (al-mu’min imtahana ‘Llâh qalbahu li L-îmân)”, those who are supported by the force of their sainthood (walâya), their certitude and their knowledge.” (Amir-Moezzi, 1998a: PP202-7).
Destruction of idoles“Mahdi’s Army will in time swell with the masses of oppressed and volunteers dedicated to the Cause and will thus carry the victory. Hedjaz, Iraq, the East, Egypt, Syria and then Constantinople will be conquered before the whole world surrenders to the Saviour. The ‘Enemies’ and their partisans will be, once and for all, eliminated from the Earth’s surface, the world will be embellished with justice and humanity resuscitated by the light of knowledge.
And what will happen after that? The Mahdi will prepare the world for the final Resurrection.” (Amir-Moezzi, 1998a: PP58-59)
We are living in an extraordinary era of great change, and at this moment itself the greatest spiritual re-evolution is germinating; bathed in highly enchanted and joyous feelings regarding the awakening of the Islamic ‘Umma’ (Community) as a prelude to the Qhiyâm (Resurrection) – as repeatedly promised and described in the sacred texts. And with this as their most ardent desire, those who speak in the name of Islam’s Prophet should be inspired to take their responsibility and duty in hand, to clarify that which is true when referring to Islam, of that which is understood and promised by the resurrection al-Qhiyâm, and to determine exactly how it will occur.
BurâqAnd yet, this does not lessen the individual responsibility of each person listening to those speaking in the Prophet’s name… Do we not each have the duty to properly evaluate spiritual values and practice before accepting them deep within ourselves? The voice of the Godothi Hadith (the Prophet’s Holy words) still lives in our minds: “Listen to all the speeches and choose the best between them, as the best of speeches come to you from the Divine”.
Religious Experience & Knowledge – Part I
To understand the experience of this Resurrection, all words must reach into the heart, to reveal the knowledge that already exists within, words that insist, and encourage each and every one regarding the experimental and living aspects of this truth.
The family of the ProphetThe Encyclopaedia of Religions says: “The notion of religious experience constitutes one of the key words of all analysis of religious phenomenon, but its use is sometimes ambiguous and so it convenes to clearly clarify the meaning. In effect, the word “experience” has lost ground since the advent of hard science in a sense: Experience is a necessary condition for knowledge that is reputed to be reliable, because it functions under the conditions of repetition; using analytical objects at the will of the person, renewing and reproducing the same ‘experiments’, while the experience can itself be replaced by different one. The experience thus itself becomes a form of a posterior knowledge, achieved through the observation of actual events.” (Encyclopédie des Religions, Bayard Editions, 1997, II, PP2247-2248)
Extras: Religious Experience & Knowledge – Part II
But, is the knowledge that appears valid for physical, chemical or medical phenomena, also valid for experiences that the individual experiments in his personal existence; physically, emotionally or intellectually, and in a more intense way, spiritually? Such certitudes can take a long time to acquire and require long research through ideas, doctrines and sacred texts, where we willingly oppose this knowledge from that springing from a lived personal experience.
“God exists, I have met Him,” a pre-emptory affirmation of immediate knowledge, barely formulated, but which is the source of absolute certainty.” […] If every religion is above all a relation with the divine being as it exists, it is the conscience that tests the relation with the subject, which makes constitutes the experience that is being had. Oriented towards the absolute to which he wants to be connected, this experience is, or aims to be, the most complete possible. It thus constitutes a powerful factor for the realisation of individual possibilities, that is to say the personalisation of the subject. In this way the experience covers all the human being’s dimensions; penetrating, at least implicitly, the totality of existence. It allows to the person living the experience to reach Someone existing within himself who is more himself that himself.” (Encyclopédie des Religions, Bayard Editions, 1997, II, PP2247-2248)
Religious Experience & Knowledge – Part III
The Islamic community needs to walk this road of experimental experience, which can prove that experience as a method of knowledge can itself help a person gain insight and vision about their own religion, which could in turn upturn preconceived ideas about religion. With such an approach, no modern brain or ancient dogma could escape the divine reality of Islam. A contemporary knowledge of Islam is also required, which while rooting itself in its origins, will allow, in a scientific manner, to prove the eternal nature of Islam’s spiritual values. This double projection onto Islam in both its experimental actuality and its origins, will result in an understanding of the connections or disconnections between the original Islam of the Prophet’s lifetime and that of today.
Understanding Islam’s reality and the reality of our own lives, culture and countries gives a view of the links of all things – life, religion and destiny. Furthermore, such seeking regarding the historical reality of Islam and above all the ‘why’ of Islam’s post-Mohammedan metamorphosis will contribute to discovering the secrets and esoteric meanings of Islam, that exist for all to see.
As said by the Prophet in the holy Hadiths, “He who does not know his time, cannot know his divine guide and he who does not know his guide, cannot know himself.”
Searching for Islam – Part II
The Hadiths (sayings) of the Prophet tell us that Islam will be re-established only at the end of time, through the advent of Mahdi, and following the Qhiyâm. That is to say, what was experienced during the Prophet’s lifetime will be again relived at the End of Days through the presence of the Divine Guide, Qa’im of the Qhiyâm. That is why to speak of Islam as a movement established by the Umma (community), if not a huge lie is at the very least, a huge illusion. It is only with the advent of Mahdi that the tree of Islam will blossom in full.
In reality, and as repeatedly demonstrated by the Prophet, rare are those amongst us, who are Muslims in the real and figurative senses of the term, and who have really attained a highly spiritual level, commonly known as Islam. It is in this sense that the celestial Hadiths describe the breadth of the job at hand, which consists, for each and every Muslim, first and foremost to be sure not to belong to one of the 72 other groups, and secondly, to find the path that leads to that unique group of Muslims present on earth.
It is a very delicate and subtle inner self-examination for each person, during the days of Revelation, leaving no place for half-truths, as propagated by many of today’s “keepers of Islam”.
Searching for Islam – Part III
Islam, far from being an established religion, actually remains a religion to be established. To this Divine enterprise, where the Divine grace will win over all of humanity, including the Muslims, today’s Muslims are only at its first foundation blocks. It is also useful to underline that today, the Muslim world is living a situation in which ‘Islam’ as a referential criteria and a point of reference, is utilised in all and any ways, as a virtual image for all sorts of political, cultural, economic and even military events. From surrealism to outrage, it is Islam that is being used against islam.
Islam with a capital I denominates the Islamic civilisation, made up of multiple socio-political, geographic and cultural entities, and islam with a small i speaks to the original Muslim religion, which remains eternally imbibed with the transcendence of the sacred.
It is the world upside down, but in the absence of precision, it is chaos that takes over and all will be permitted just like those ‘Muslims’ who kill their brothers in the name of ‘Islam’. This Islam, pretending to be real and established, has never existed, except in the dogmatic and normative representations. It is but a virtual Islam. In the best of cases the “guardians of the dogma” present only a borrowed image, which again makes it difficult to lead man to discovering the divine reality of Islam. Hence the importance to know, before anything else, which Islam we are talking about and what Islam really means.
Searching for Islam – Part I
The time of Qhyiâm, in which we are presently living, will see the beginning of the end of all the great illusions: the end of false appearances and thus the end of false beliefs and abusive interpretations of the sacred, which lead to serious errors in the perception of the Divine and the understanding of life.
Today, one of the principal questions is whether amongst the “guardians” of Islam, who can actually pretend to be the Prophet’s heir, or have the monopoly over the holy places and ceremonies? Who of these “guardians of Islam” is actually imbibed with real spiritual and divine legitimacy? This is the first greatly and systematically generalised error of perception regarding Islam, and fundamentally built around the false appearances, so knowingly orchestrated and organised across Islamic world by the “keepers of the dogmas” – even though these boastful people do not impress anyone.
In an effort to return to the authentic Islam as experienced during the Prophet’s Golden Age, those responsible for the continuation of this great disaccord, which has given rise to the interpretations and over-interpretations – more and more complex, ambiguous and confused of Islam, should be clearly identified.
Searching for Islam – Part IV
It is in this absence of a real and concrete presentation of Islam, in the ‘marketplace’ all sorts of ‘new Islamic forces’ multiply from all sides. While searching for a true image of the pure reality of Islam, we find ourselves obliged to discern and transcend all these borrowed images, using the faculty of free will that the divine has historically accorded. Each one has to apply this right of freedom as the sole decider of his or her own choice, to find the direct link with pure divine reality that will allow all to become a faithful and perfect image of Islam.
The Muslim man or woman is indeed the best reference to measure the reality of Islam, regarding the advent of Mahdi and his manifestations at the time of Qhiyâm and Qhiyâmat. But already, it is enough to say that with the coming of the guide Mahdi, there is an absolute clarity that will be established little by little and at the level of collective consciousness, and in particular in relation to spiritual and sacred matters. And slowly, the spiritual depth of the Prophet’s teachings will be understood, simply and purely.
This coming spiritual Re-evolution, is an upheaval that will be felt at all levels, in all spheres: not only religious but also in the literary, musical, artistic, scientific, medical and even environmental, agricultural and economical domains… with enormous reach and new perspectives gradually emerging, by the grace of Mahdi.
“I was so surprised when I came here that especially Tunis I felt was full of Divine vibrations. I just didn’t understand what was going on in this beautiful holy place. Then I discovered there have been three great souls, very highly spiritual, who were born in this place. I was absolutely restless to see those places. I think their souls also are restless to see me. I hope tomorrow I will visit all these places. There is a special relationship that exists between saints, and it’s very joy-giving. You feel you are not alone in this place – there are many others who have lived. But they could not do much because people were so ignorant. Most of the saints – even Mohammed-sahib was tortured. Hazrat-Ali, who was a great incarnation, also was killed. His two children from Fatima also were killed. Horrible things happened to them. That does not mean that spiritual people do not have the protection of the Divine. But it was all done to show how these people could sacrifice their life for truth”.
“You have to rise about these limited ideas that you get from others. You have to have a feeling, the experience of this Rouh. Without that, you can not know anything about prophet Mohamed or Islam. Islam is to surrender, it doesn’t’ mean aggression. Surrender to who? To God, to his power, that is the power of love. God loved us, so he created us. If He had not got that power of love, if had not use his power of love, no use of any of the namaz you do. The namaz you do is nothing, but for your Kundalini awakening. You will realize that after your Self Knowledge, even if you do namaz it has a great meaning. Once you start feeling this cool breeze of the Holy Ghost (as they call it), or we can say this Rouh, when you do namaz it goes on increasing, you go on becoming higher and higher.”