Sometimes our hearts are filled with matters, which make us cry, and other times, they are filled with matters, which we wish to share with others. Both the tears and the knowledge, in a sense, have their origins in the heart, as we understand. We do not always know what it was that caused the tears to originate in the hearts, neither do we know the origin of the knowledge that fills the hearts. There are times when there is a deep desire to have knowledge from the Presence of Allah (ﷻ), but this is only a desire. In reality, it is only for very special servants that Allah (ﷻ) grants that kind of knowledge. It is strange that one of the greatest Messengers, Nabi Musa (a.s.) who was called Kalimullah, because he was able to engage in conversation with his Lord, did not receive the grace of knowledge from his Lord’s Presence, as far as we know. It was for Sayyiduna Khidr (r.a.) one of the greatest saints of all time, but not for Nabi Musa (a.s.). Of course, this teaches us that Allah (ﷻ) grants to whom He (ﷻ) wishes. It is because we do not understand the nature of our Lord’s wishes that we do not understand why He (ﷻ) gave to Sayyiduna Khidr (r.a.) what He (ﷻ) did not give to Nabi Musa (a.s.).
It is sometimes asked: “Are there possibilities in today’s age of receiving knowledge from Nabi Muhammad (ﷺ)?” This is another ocean. Perhaps it is a major ocean of mystery. One sometimes thinks, and this is not a desire, that there are possibilities within our spirituality to make a connection with Nabi Muhammad (ﷺ) and to draw some of the knowledge that he (ﷺ) has access to. One does not know about the validity of this, but it appears to one that this can sometimes take place. Is it this connection that Allah (ﷻ) establishes between His servant and His Messenger (ﷺ) that brings about a continuous flow from His servant to others? One does not know the reality of this. One just assumes the possibility of this. I have come across certain special servants of our Lord who are able to deliver discourses on different aspects of spirituality; almost in the form of a continuous flow from a tap, the origins of which are elsewhere. It appears that the flow from this tap is also endless. When such people engage in discourses, going from one aspect of knowledge to another aspect, it is as if they are never going to stop or they are never going to be made to stop. The knowledge comes, and it is distributed as it comes. Our understanding tells me that this is a very special kind of knowledge interspersed with gems of what appears to be original formulations of aspects of knowledge. This is difficult to explain but in this mixture of ordinary and extraordinary, one finds gems not common in the written works. It definitely appears as if this combination of the ordinary and the extraordinary has its origin somewhere other than in the human mind. This is a strange thing to say but when we listen or read what these individuals say or write, then one is astounded by the originality of some of these statements. One knows that perhaps it is knowledge from His Presence and one assumes that it is most probably also knowledge from his Messenger’s (ﷺ) presence.
In the wide expanse of spirituality and in its different displays, there occur matters, which appear to have their sources in oceans that we have no understanding of. So many times does one come across this in individuals and so many times have we listened or read in pure amazement at what they say and write. Those of us who do not understand the expanse of spirituality will never know what they have no access to. It is through spirituality and its multifarious branches that people gain access to knowledge from their Lord and knowledge from the presence of Nabi Muhammad (ﷺ). The statement is such a daring one, but its origin can be found in the hearts of those who strive to gain access to knowledge or an understanding of what is not found in books.
It appears to one that that knowledge pours into their hearts at different times, and it pours out, whenever it appears that the tap is opened. And then it streams out endlessly, going from topic to topic, or discourse to discourse. Those who do not have any access to what has been described only have access to what is written in books. Others, through the shear strength of their spirituality and through their spiritual connections that they have built up with their Lord and His Messenger (ﷺ), display an understanding of Islam found nowhere else. Their hearts are brimful with an original understanding of the teachings of Islam. It is almost as if they are looking through special eyeglasses, which make them have an understanding of the teachings of Islam. In their hearts lie the original understandings.
There is so much available for all of us in what has been described but we must walk the path of intense spirituality through adhkar, recitals of the Qur’an, du’as, intensive seeking of knowledge and especially working in His Cause. One strongly believes, and it sometimes appears as if one knows, that when we make openings for people to the truth of His teachings, Allah (ﷻ) opens for us special entrances to His Mercies and His Graces. In all our work, and in all that we do we must not only believe this strongly, but we must know it. We must go from the level of belief to the level of knowing, whenever we are able to. Allah (ﷻ) has opened this field for us. We must not retract, but with all the determination in the world, we must ask our Lord to let us draw knowledge from the different sources of the heavens. We should not scratch in the dust of this planet through what we do. We must search for gems of knowledge from the heavens. Allah (ﷻ) distributes this to whoever He pleases. We ask: “O our Lord, make us of those whom Thou art pleased with and grant us of that special knowledge that Thou hast placed in the hearts of Thy servants. O my Lord, I ask for repentance if my understanding of this process is only illusions. The correction of our ways, whatever these ways might be, is in Thy Hands. We are only very weak servants and we place our dependence on Thee, amin.”
[Unpublished 2012]
