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| A manifestation by which something is made clear and is no more obscured, as the bride is displayed to the husband or when the rust is removed from a sword or mirror, it shines. The Tajjali is the unveiling of a spiritual reality in the realm of vision. It is directly seeing into the nature of existence, a foresight leading to disclose the secrets in the celestial and terrestrial realms. All Divine favors, gifts and graces of the Essence reach us by means of divine Tajjali. Tajjali is emitted from the Essence to illumine the one who is in certain predisposition to behold it. It never occurs otherwise. The one who receives the Tajjali will only see his own form in the mirror of the Real. He will not see the Real, for it is not possible to see Him. We either recognize forms by directly seeing to it or seeing its reflection in the mirror. When we see in the mirror �the otherness of perception� is evident in our mind. |
| Commentary by Seema Arif |
| To Satan's Misconception |
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| What is DivineTajjali ? |
| Adapted From Fusus al Hikam: The Seal of Divine Wisdom in the Word of Shith |
| However our own heart �Qalb� serves as mirror to behold Tajjali. |
| As it is looking into one�s ownself, it will appear to us in our own form and none other. Our own �form� also means our predisposition, psychological, emotional, and intellectual. Moreover, our own form is the most familiar to us. Allah manifests that as a �Mithal�, so that the one receiving the Tajjali knows that he does not see Him. Mithal is a Quranic term which indicates learning not by logical but by analogical method. It is simply the ACCESS to the parable and not the parable or any idea that the "metaphor" equals its interpretation. It has no specificity. Mithal is grasped "on the wing" so to speak. It cannot be explored or analyzed or extended. That is to say it must not be approached rationally but empathetically with direct and clear seeing-into. In order to taste it one has to reach the highest degree of intellection and that means implosion of all personal whims and ideas in one�s mind to clear one�s mind as clean slate to witness the Truth. As Ibn-Arabi has explained in Fusus al Hikam, �Thus Allah is your mirror in which you see yourself, and you are His mirror in which He sees His Names. His Names are not other than Himself�. It appears to be confusing, which totally confounds the human reason and it fails miserably in all of its attempts to perceive Divine Intellect. Thus it is said, "The incapacity to achieve perception is perception." Those who know even may not be able to express it exactly even though using most eloquent of words. Knowledge does not give incapacity to know as in the first case, but rather knowledge gives one the same silence which incapacity gives. There is silence before and across the two shores. All disturbance, noise and turmoil is on the way, however the silence before and after vary in quality, as silence of ignorance is that of �I care not�; and silence after that is �in awe of Divine Intellect��I respect what �I know�. It is the highest level of Gnosis; blessed are those who have reached it. This knowledge only belongs to the Messengers and Awliya'. The Messengers and Prophets only cognize it through the niche of the Prophets who is the Seal. The Awliya' only see it from the niche of the Wali who is the Seal. By the universal consent of the Sufi Shaykhs, the Awliya (saints) are at all times and in all circumstances subordinate to the prophets, whose missions they confirm. The end of sainthood is only the beginning of prophecy. Although the Seal of the Awliya is subject to the judgment which the Seal of the Messengers brought through the Shari; a, that does not diminish his station nor does it detract from what we have said, for something which is lower from one point of view can be higher from another. Al-Khidr had said to Moses (pbuh): |
| "I have knowledge which Allah has taught me, and which you do not know, and you have knowledge which Allah has taught you and which I do not know." (Qu�ran:18:65) |
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| Confirmation of this occurred in the history of our Shari�ah in the excellence of the judgment of companions regarding the treatment of prisoners of Ghazwa Badr, and in the story of fertilization of the date-palms. After Ghazwa Badr, Hazrat Abu Bakr Siddiq (ra) had asked the Prophet to either forgive or allow the prisoners to be ransomed, while Hazrat Umar Farooq (ra) had demanded that they should be killed. Eventually, the Muslims reached a consensus that the captives should be ransomed and they were accordingly. Later the verse was revealed, "It is not for a Prophet to take captives..." (8:67). When the Prophet had been asked about whether palm-trees should be pollinated, he had replied, "You have the best knowledge of these things of your world." It is not necessary that the perfect have precedence in everything and in every rank, the rank is decided by how intelligently and meticulously one follows the Divine Law. |
| The Rijal (Men of sound intellectual and moral bearing) seek precedence as being in the degrees of knowledge of Allah. It is their goal; as for the things, which are in-time, (things of material importance) they do not attach their thoughts to them. |
| Hence. Prophethood coding the Divine Law into Shari�ah and the right to preach and enforce that law has ceased, but �Wilaya� never ceases. Wilaya here means reinterpretation and constant improvement in application and realization of the Shari�ah.. |
| All the Prophets, from Adam to the last of the Prophets, take their light from the niche of the Seal of the Prophets and every other Prophet only became a Prophet by being described by Divine Attributes inasmuch as Allah is described as the Praiseworthy Wali. (Qu�ran 42:28). Hazrat Muhammad (saw) the chief of the human community, and the master of the sons of Adam enjoys a privileged state particular only to him. He only can open the door of intercession because it is a special gift to him alone. In this special state, he has precedence over the Divine Names. All shall seek his mediation on Doom�s Day for relief in punishment. Even in worldly affliction we seek his intercession to seek God�s mercy. |
| Hazrat Muhammad (saw) had said, �"I was a Prophet when Adam was between water and clay." (Hadith in at-Tirmidhi and Musnad Ibn Hanbal). |
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