"Oneness: The Secret of Existence” (1)

"From the Letters of the Guardian of Virtues, My Master, Sidi Al-Amine Rusi El-Hassani, may Allah have mercy on him."

The mindful Muslim, upon mentioning the name of majesty: Allah,[2] experiences the emergence of his knowledge of his Lord in his heart, and he senses a hidden secret deep within himself. The more he savors this, the more he feels the increase of inspirations. His remembrance becomes the love of his life, and he touches a powerful force in his depths, which is manifested in his being with a consciousness that brings him to follow it with faith, love, devotion, and mindfulness. Thus, all barriers separating him from the realization of the secret of that existence dissolve, until he approaches it at a close distance or even closer to the eternal light emanating from it, divine inspirations that connect him to that secret. They open the door to the path to the truth. We see this clearly in what some people of taste have expressed in savoring that."

I looked with the eye of thought at your presence,

A beloved that graces the hearts, my paradise.

You quenched my thirst with a cup of your love,

So the wine and intoxication became my companions.

He reproaches me every day and night,

Yet he continues to look at me with the eye of affection.

The name of Allah is a name for the rank of divinity, attributed to the supreme being, the obligatory existence, encompassing all praises and truths in every aspect of cosmic manifestations. It reigns over every name or attribute of the eternal levels of existence, and it is the light of the truth that sees itself by itself, and through it, the seeker reaches knowledge of Him.

The scholars have had differing views regarding the derivation and immutability of the name of Allah. Some have argued that it is derived from "لاَهَ يَلوهُ Laha Yalouho" when He conceals, or from "لاهَ يَلِيهِ Laha Yalihi" when He ascends, or from " أَلِهَ يَأٌلَهُ Aliha Yaelahou" when the universe loves His worship, signifying that the entire universe loves to worship Him. They supported this by saying, "إِلاَهٌ ومَأٌلوهٌ   Ilahoune wa maelouhoune" meaning that there is no god but Him and everything turns to Him in worship. If it were rigid, it would not have any variations. Then, they argued that since the original form is " Ilahoune إِلاَهُ" and it is the one being worshiped, the definite article "ال Al" is added, thus becoming "أَلإلاه.Al-ilahou" They omitted the middle "أ A" for ease of frequent usage in acts of worship, making it "الله.Allah"

Others argue that it is invariable, which is the opinion of the Basri scholars and the people of the Sunni tradition. According to this view, the name "Allah" is the essence of the being designated by it, preceding any derived forms and even before the existence of creation. Various scholars of monotheism and Arabic language have discussed this topic extensively. Let's suffice with this level of explanation for the sake of clarity.

As for the view that Allah's name is derived from the concept of love ( Ichqعشق), it becomes evident that the love of the vast and varied creation for Him is their way of worshipping Him. This concept is in line with the Quranic verse that says, "The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting." (Quran, 17:44)

When a human being who loves Allah frequently invokes "Ya Allah" and their conscience is dominated by that love, they drop the vocative particle and simply say "Allah." This is because the vocative particle is used when addressing someone distant, whereas "Allah" signifies a closeness that transcends the physical and is felt deep within. In this state, two things occur:

1.    A profound love and spiritual attachment to the Divine.

2.    A sense of nearness and intimate connection with the Divine, beyond mere words or expressions.

These experiences transform the individual and their mode of worship into something more profound and heartfelt.

1.    Exalting Allah above anthropomorphism and attributing human qualities.

2.    Feeling nearness to the Beloved.

Name: Allah, five letters, and each letter has its significance. The first 'A' in the name Allah signifies pure oneness, which is the primary manifestation of the supreme essence that unites all the attributes of the divine name in its entirety. It encompasses the eternal attributes and their implications, actions, reactions, and manifestations of the truth within the realm of creation. This is due to the integration of the remaining four letters' significance into the components of this absolute oneness, elevating it to the significance of the divine majesty expressed by the first 'L,' which represents the highest manifestations of divine majesty, and the second 'L' signifies the absolute beauty. Both majesty and beauty are attributes that refer to the divine qualities of knowledge and grace, and then beauty and majesty become a single attribute as they coexist."

The text appears to discuss the meaning and significance of the name "Allah," highlighting the unity, divine qualities, and the concept of oneness in a philosophical or theological context.

The Arabic letter "Lam" (لام) and its components: "Lam - Alif - Meem," number seventy-one in total, representing the number of veils or barriers that God has placed between Himself and His creation. This understanding is in accordance with the scholars of monotheism, Sunni scholars, and Sufis, based on the Hadith of the Prophet Muhammad (peace be upon him):

"Indeed, Allah has seventy-one veils of light. If He were to remove them, the radiance of His face would consume everything that His sight reaches."

The Prophet, peace be upon him, demonstrates that one who reaches the stations of "beauty and majesty" perishes in their love for Allah. They are left with neither an eye nor a trace, and this state is referred to by some as "annihilation and subsistence" (فناء وبقاء). According to Al-Jurjani, there are two forms of annihilation:

• The first form of annihilation is the abandonment of blameworthy attributes while possessing praiseworthy attributes.

• The second form of annihilation is the lack of perception in the world of the divine dominion and sovereignty, immersing oneself in the greatness of the Creator.

And witnessing the truth, as indicated by Ibn al-Farid, the Sultan of Lovers in God, in his poetry when he said, may Allah be pleased with him:

In a vessel of frailty, my frame resides,

If a messenger sought me, in vain he'd ride.

After immersing himself in his own annihilation, he merges with the specialization of the fourth letter. Expressing it through the suspended alif, a firm and flowing line, leading to the rank of the perfection of those close to God in all perfections. Every perfection that God manifests in His creation, there is something greater and more complete in the unseen, more magnificent in its manifestations to Himself by Himself.

The scholars of monotheism have stated that the entire world is in a state of ascent because it is the result of God's manifestations in creation, and His manifestations in the ascent are continuous in everything. Therefore, the seeker who longs should always be in a state of ascent. In this context, Sheikh Sayyid Abdul Karim Al-Jili stated in his book "The Perfect Man":

I have gathered various types of perfection,

And indeed, I am the beauty of the majesty of all;

I am nothing but Him.

After delving deeper into the realm of perfection, the conscious one ascends towards the specialization of the fifth letter, "ه" (Hou), signifying its rotation as the secret of existence. This is inspired by the beloved, indicating that it revolves as a ring between its created state, characterized by the humility, impotence, and need for worship, and the perfection, glory, and elevation. This deepens the lover's passion for the divine lights and fulfills it with the knowledge of divine meanings. With continued devotion to His remembrance, the devotee reaches higher levels of perfection and honor with his Lord. The persistence in mentioning his Master is denoted by the letter "هو,Hoo" which represents the strengthening of the pronoun and signifies abundance. This concept of the weak whispered letters was mentioned by the well-known Sheikh Ibn Bree in his Rajaz, saying:

Know that the attachment of the pronoun to "واو" (Waw) or "ياء" (Ya) indicates multiplication.

As the memorizer strengthens their connection with the pronoun, their love for their beloved increases beyond anyone else. They experience the divine unity, as Imam Al-Ghazali said: "Open the door of your heart with the key of 'La ilaha illallah,' and open the door of your soul with your saying: 'Allah,' and let the bird of your secret descend with your saying: 'Hoo.'"

Like the words of Sheikh Sidi Muhammad Al-Harraq:

At that moment, I found myself in the eye of certainty,

Seeing in the universe, in reality, none but Him.

And among the secrets of divine inspirations and their depth within the core of the mindful one, who has elevated their soul to the highest degrees of perfection, becoming attuned to feeling the nearness of God. In this state, their thoughts revolve around nothing but Him, as it has been said:

I discovered you in the secret,

So my tongue engaged in dialogue with you.

We gathered through meanings and radiance,

Then dispersed into radiance.

If your absence appears significant to my apparent sight,

You are indeed near within my innermost being.

The people of remembrance have drawn the principles of their love and the torch of their hearts from the life of their Messenger, our master Muhammad, peace be upon him, ever since he worshipped in the distant and silent Hira Cave, isolating himself, contemplating the signs of the universe, and pondering them. Divine revelation then shone upon him. It is even said that the Prophet Muhammad, peace be upon him, loved his Lord, as they knew that the love of servitude polishes and purifies the soul of those who seek to understand existence.

""Yield to the one you adore, for love is not easy..

When the beloved is pleased, the union becomes possible."

"O Allah, acquaint us with the perfection of Your Oneness, and fill our hearts with the light of Your majesty and the gentleness of Your beauty. Purify our characters through the grace of Your perfection and bestow Your blessings upon us with the breeze of the secret of Your existence, O the One with grace and generosity, O the Most Merciful of the merciful, Lord of all worlds."

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[1] A lesson was delivered at the shrine of the respected Sheikh Sidi Abdullah Rusi El-Hassani on the Night of Decree in the year 1997 CE.

[2] The necessity of His existence, the unique One, the Sovereign, the All-Powerful, the Living, the Sustainer, the Eternal Ancient, the Everlasting. He knows everything, and He has power over everything. He does as He wills, and He rules as He pleases. There is nothing like unto Him. He is the All-Hearing, the All-Seeing. He is exalted beyond any comparison, partner, or equal. Time does not limit Him, nor do events preoccupy Him. Directions do not encompass Him, nor do accidents befall Him. He is absolutely free of any need, in every sense and from every aspect. Everything besides Him is in need of Him, and nothing can imagine detachment from Him. He created all of creation and determined their actions, both good and evil. Blessed is Allah, the Best of Creators. He guides whom He wills and misguides whom He wills. He grants to whom He wills and withholds from whom He wills. He forgives whom He wills and punishes whom He wills. He is not questioned about what He does, while they are questioned. He sent down books and raised messengers for their guidance, out of His kindness and favor upon them. It is obligatory for His servants to worship Him, affirming His oneness and obeying Him, according to the revelations brought by His messengers. He is not obliged to anyone for anything because He is the owner of everything, the possessor of all things. No one has any share with Him, nor does anyone have any right in His presence. He promises those who do good with His reward and threatens those who do evil with His punishment.

[3] Surah Al-Isra, Verse 44.

[4] Sultan of the Lovers, Ibn al-Farid.

Source: "Breeze of Reunion" or "Zephyr of Connection.",  "Masterpiece of Oratory" or "Excellence in Speech.",  "Historical Insights from Collective Memory." and "Guide for the Seekers." by Sheik Sidi Al Amine Rusi El Hassani.

The  Shadhiliya Darqawiya Rusiya Al-Hassaniya Path

The Kingdom of Morocco

2004-2025