Attention all Sufis: The Divine Feminine appears as the Khatun-i Qiyamat (Lady of Resurrection)

[Guest guest]

> Just yesterday i met a Muslim and told her that i believe in the

> Koran, and that Prophet Muhammad is indeed the messenger of God. But

> my faith and confidence flowed from Shri Mataji's sacred knowledge

> of Al-Qiyamah, not the petty Islam that so many Muslims pride

> themselves in. She is indeed the Comforter sent by God Almighty in

> the name of Jesus. Or, in case you only follow the Qur'an, She is

> the Spirit sent by Allah to declare the Message of the Resurrection

> during Al-Qadr!

>

> We have indeed revealed this (Message of the Resurrection) in the

> night of Power: (1)

> And what will explain to thee what the Night of Power is? (2)

> The Night of Power is better than a thousand Months. (3)

> Therein come down the angels and the Spirit by Allah's permission,

> on every errand: (4)

> Peace!... This until the rise of Morn! (5)

>

> surah 97:1-5 Al Qadr (The Night of Power and Honour)

>

 

For most Muslims it may sound harsh, perhaps even infuriating, that i

regard the Islam they follow to be petty. But i have reasons that are

eschatological in nature, reasons that are based entirely on the

Qur'an and the revelations of His Spirit. Probably one of the most

important reason is the true nature of Al Qadr (the Night of Power)

that Muslims have misinterpreted away against logic and sense.

 

The present Night of Power is better than a thousands months. But

what are the thousand months and why is the Night of Power better?

These are questions that the ulema cannot answer correctly and what

will explain to them what the Night of Power is? The thousand months

is an entire life (80 years 4 months to be precise) spent in prayer,

pious deeds, fasting during Ramadan, and remembering God at all

times. But Al Qadr (The Night of Power) is better than an entire life

of righteous living because it empowers you to resurrect yourself

into the eternal spirit during Al-Qiyamah. "

 

The vast majority of Muslims have always sought knowledge and

guidance in the mosque and madrassas, " places where intelligence is

ailing and where, for centuries, the faithful have practiced

obedience to dogma and submission to the Law—and therefore obedience

and submission to those who claim to be the elect, the envoys, and

the word of God. " (Michel Onfray, In Defense Of Atheism: The Case

Against Christianity, Judaism And Islam)

 

So we are faced with a monumental task of explaining the

eschatological and esoteric nature of Islam, of which Al Qadr is its

heart and Al-Qiyamah the soul. At present only the Sufis may

understand that, and Shri Mataji is correct in Her claim. Although

the opening paragraph below of Islam the Straight Path (by Kenneth W.

Morgan) betrays the problem(s) in approaching them today, the rest of

the article offers a glimmer of hope that they may heed His Call to

bear witness to the Resurrection:

 

" As an ideal mode of spiritual life, Sufism has passed through

various stages. At some times it was thoroughly orthodox, at others

so far removed from orthodoxy as to become a mere system of religious

philosophy. It has also undergone some periods of stagnation and

corruption during which its followers completely lost sight of the

noble and lofty ideals of the original founders, preserving an

outward appearance of ritual with nothing to correspond to it in the

heart. But these remarks belong more to the history of Sufism. Our

immediate object here is to try to set forth the mystical attitude

toward Islam so far as it can be gleaned from the lives and teachings

of the great Sufi masters, leaving everything else out of our account.

 

The special attitude of the Muslim mystics toward Islam was quite

clear from the time their movement started. Until the end of the

second century (eight century A.D.) religious laws were based on the

literal texts of the Qur'an and Prophetic Traditions, and

scrupulously carried out. They were thoroughly studied and strictly

adhered to in practice. Knowledge of the canon law—jurisprudence—was

the most venerated of all knowledge, and adherence to its rules was

the ultimate aim as well as the true mark of every pious Muslim. When

the Sufis appeared on the scene, they came with another religious

ideal. To them the examination of the esoteric meaning of the law was

a more worth objective than the study of the law in its exoteric

sense. Hence arose the distinction between the outward expression of

the law and its inward significance, and with it the distinction

between the study of jurisprudence on the one hand and Sufism on the

other. The jurists became known as the externalists and Sufis as the

internalists. Gradually the opposition between the two camps grew

more and more intense as they realized that they stood for two

different concepts of Islam and its teachings.

 

The differences between the legalists and the Sufis were apparent in

their interpretations of the meanings of religious law and the ways

in which it should be derived and justified. They differed as to the

nature of worship and the way it should be performed. They did not

agree as to which actions are lawful or unlawful or what parts of the

law are basic to Islam. Nor did they agree as to the object and value

of obligatory and supererogatory religious devotions. Is God the

object of formal worship or love? They differed on many points of

Islamic dogma, especially concerning the conception of God in His

relation to man, and the meaning of the unity of God.

 

It is obvious that such disputes touch the very core of Islam, and it

is no wonder that the Muslim theologians and jurists became the

bitterest enemies of the Sufis and fought them on all fronts for

centuries. The first opposition to their movement came from the

traditionalist Ahmad Ibn Hanbal (died 241; A.D. 855). He could not

conceal his admiration for a Sufi like al-Harith al-Muhasibi (died

243; A.D. 857), but admitted that al-Muhasibi spoke in his sermons a

language unknown ot him, the language of the Sufis. He did not doubt

his sincerity but was full of suspicion and apprehension. Relentless

persecution of the Sufis was carried on by Ibn Hanbal's party and

other theological sects in order to put an end to their growing

influence.

 

Gradually the new mysticism of Sufism—or rather, the new religious

spirit—gained ground. It was realized that Islam as understood by the

jurists was ultimately reduced to formal ritual which consisted in

the performance of certain bodily movements. Prayer, fasting, and

pilgrimage were well-defined and measured physical movements, almost

void of genuine feeling. Such an attitude toward Islam was sure to

satisfy the externalists whose main concern was to give precise

definitions to religious terms, lay down general laws, and see that

they were strictly observed. It did not satisfy the religious

sentiment of the Sufis, who looked for a deeper meaning behind the

outward forms. Qushayri tells us that Ruwaym of Baghdad (died 303;

A.D. 915) said, " All people hold fast to external appearances [of

religion], but this community [the Sufis] hold fast to realities. All

people consider it their duty to observe the external aspect of the

religious law; the Sufis consider it their duty to strive after piety

and unremitting sincerity. " In these few words Ruwaym sums up the

whole situation by pointing out the real difference between the Sufis

and the rest of the Muslims in their respective attitudes toward

Islam. For the Sufis, Islam is haqiqa, a reality hidden behind words

and forms, while of the rest of the Muslims it is principally words

and forms.

 

Such a distinction was practically unknown to the early Muslims. The

idea started with the Shi'a who taught that the Qur'an, like

everything else, had two aspects, one external and the other

internal. The latter is what the Sufis call the esoteric meaning of

the Qur'an, which is only revealed to the chosen people of God. They

extended the idea to everything in Islam. A real contrast was made

between the shari'a (religious law) aspect of a religious principle

or usage and its hidden haqiqa aspect, that is, between the religious

law as such and its real meaning.

 

It is true that the great teachers of Sufism agree that shari'a

should be strictly observed, and that the abandonment of shari'a on

the pretext that haqiqa, the reality or spirit of the law, has been

obtained is not only impiety but infidelity. Haqiqa without shari'a,

they say, is baseless, and shari'a without haqiqa is meaningless. A

reasonable balance between the two is essential for a truly religious

life. Such a balance is described by Ghazali in these words,

 

He who says that qiqiqa is contrary to shari'a, and the internal

[side of religion] is contrary to the external is nearer to

infidelity. Every haqiqa that has no root in shari'a should be

rejected. Shari'a is the law enjoined upon people; haqiqa is seeing

the work of Divine Providence. Shari'a is worship of God; haqiqa is

to behold Him. Shari'a is to obey the Divine Command; haqiqa is to

know by mystic vision what God has predestined, what He has revealed

and what He has concealed.

 

So, according to Ghazali, haqiqa is the spiritual justification and

proof of religion. The true meaning of religious teachings is seen by

the mystic in his heart. Its real nature is revealed to him. When,

for instance, the mystic is called upon to worship God, the meaning

of the Godhead and of worship is freshly perceived by the inner

light. This is the general attitude adopted by the majority of

orthodox Sufis and ardently defended by such men as Tustari (died

273; A.D. 886). Kharraz (died 277; A.D. 890), Junayd (died 297; A.D.

909), and Ghazali (died 505; A.D. 1111). " *

 

This is a rather lengthy article and i will have to cut short.

Instead i will use this single sentence to call upon Sufis to

surrender to His Call to participate in the Resurrection:

 

" Religious truth is the inner meaning of the law revealed in the

heart of the Sufi by the Divine Light. "

 

That Divine Light is always above the Divine Feminine within, and Her

incarnation Shri Mataji has been sent by God Almighty to spread the

Great News of Al-Qiyamah! It is by mystic vision of this Divine Light

that we declare what God has predestined, what He has revealed and

what He has concealed.

 

The Sufis believe that the Divine Feminine appears as the Khatun-i

Qiyamat (Lady of Resurrection), and that on the Resurrection Day She

will be the helper of human beings.

 

" Among the Ghulat[25] there is much respect paid to the Divine

Feminine. In the Ghulat group the Ahl-i-Haqq ( " the People of Truth " ),

the Divine Feminine appears as the Khatun-i Qiyamat (Lady of

Resurrection) who also is manifested as the mysterious angel Razbar

(also Ramzbar or Remzebar). The writer, Frédéric Macler, claims that

the name Razbar is of Arabic origin and means " secret of the

creator " . [26] The term qiyama literally means, " rising " of the dead,

and allegorically, it implies an idea denoting the rising to the next

spiritual stage, and qiyamat-i qubra (great resurrection) means an

attainment of the highest degree when a man becomes free from the

ties of external laws, whom he shackles and transfigures into

spiritual substance, which rejoins its divine sources.[27] " The King

of the World was sitting on the water with His four associate angels

(chahar malak-i muqarrab) when they suddenly saw the Pure Substance

of Hadrat-i Razbar, the Khatun-i Qiyamat (Lady of the Resurrection).

She brought out from the sea a round loaf of bread (kulucha), and

offered it to the King of the World. By His order they formed a

devotional assembly (jam), distributed the bread, offered prayers and

exclaimed `Hu!' Then the earth and the skies became fixed, the skies

being that kulucha. " [28]

 

Another rendition of the emergence of the Lady of the Resurrection is

as follows: " After this the Holder of the World and Creator of Man

looked upon `Azra'il with the eye of benefaction, and `Azra'il became

split into two parts, one exactly like the other, and from between

these parts a drop of light emerged in the form of a loaf of kulucha

bread. The Creator then said, I appoint that person (surat) who

became separated from `Azra'il to be the Lady of the Resurrection

(Khatun-i Qiyamat), who will on the Resurrection Day be the helper of

human beings. " [29] " **

 

We call upon all Sufis to now bear witness to the Resurrection. Shri

Mataji has very high regards and great expectations that they will be

the first amongst Muslims to heed His Call of Al-Qiyamah.

 

regards to all,

 

jagbir

 

* Kenneth W. Morgan, Islam – The Striaght Path, pages 168-171

Motilal Banarsidass Pub; 2 edition (February 1, 1998)

ISBN-10: 8120804031

ISBN-13: 978-8120804036

** Laurence Galian, The Centrality of the Divine Feminine in Sufism

[25] The Ghulat being customarily judged Islamic (and usually Shi'a) extremists

who go to extremes in exalting a person or persons to the extent of raising him

or them above the ranks of ordinary human beings.

[26] Adjarian, H. " Gyoran et Thoumaris. " Translated into French by Frédéric

Macler. Revue de L'Histoire des Religion 93, no. 3 (May – June 1926): 294-307.

[27] " Qiyamat-i Qubra in Alamut "

F.I.E.L.D. First Ismaili Electronic Library and Database

http://ismaili.net/histoire/history06/history620.html

[28] Tadhkira'i A'la, (Ahl-i Haqq Creation Story) as found in " The

Truth-Worshippers of Kurdistan: Ahl-i Haqq Texts " edited in the original Persian

and analyzed by W. Ivanow, Leiden, Holland: E. J. Brill, 1953.

[29] Tadhkira'i A'la, (Ahl-I Haqq Creation Story) as found in " The

Truth-Worshippers of Kurdistan: Ahl-i Haqq Texts " edited in the original Persian

and analyzed by W. Ivanow, Leiden, Holland: E. J. Brill, 1953.