Appreciating the Most Beautiful 99 Names of God
Updated: Sep 30
The picture displays the Creed below his image: "There is no god but God, and Muhammad is His Prophet.“ Source: Source: http://org.uib.no/popularikonografi/devotion04.html
We could appreciate the 99 Most Beautiful Names of Allah, if we establish inner spiritual link with Imam Mahdi and go through the stages of sharia, tariqah and haqiqah. For this purpose first we have to understand the deep meaning of the five pillars of Islam, which are:
Prayer - a highly developed system of prayers specified in purpose, time, space and in form of worship;
Fasting - an abstention from food and certain practices for a specific period of time with the aim of purification (physical, sensual, mental and emotional) and facilitating the concentration and devotion to God;
Zakät - purifying tax: a way of paying God due for whatever we receive. In the realm of inner meaning zakät is connected with purifying the heart and the soul and developing appropriate spiritual virtues such as generosity, nobility, detachment from the material world and others;
Haji - the pilgrimage to Mecca which is incumbent on all Muslims who have the means, at least once in their life time. In the realm of the inner meaning haji is the pilgrimage to the higher celestial realms of Being;
Jihäd - holy war, of which the 'lesser' is against external obstacles to the establishment and functioning of the Divine order and the 'greater' is against the inward forces which prevent man from realising God within the centre of his being. (See also, Seyyed Hossein Nasr, Ideals and Realities of Islam, Unwin Hyman Ltd., London, 1988, pp. 115-116)
Then we have to ascend from one celestial world to another in order to appreciate their essence and beauty. In the Islamic tradition the celestial worlds are called Gardens - for example, Garden of the Senses, Garden of the Soul, Garden of the Spirit, Garden of Witnessing, Garden of Actions, Garden of the Attributes and Garden of the Essence. They reflect (as do the Kabbalistic and Christian traditions) the hierarchical structure of the Universe. The Muslim followers enter into these Gardens by performing right actions and developing appropriate spiritual qualities. 'The seven most fundamental qualities are gnosis, wisdom, forbearance, humility, generosity, chastity and courage'. (See also, Sayyid Haydar Amuli, Inner Secrets of the Path, Element Books, p. 142)
Islamic cosmology has many common features with the Hebrew and Christian traditions but naturally it describes the higher spiritual worlds from a different cosmological perspective. For instance, let us compare:
Allah has referred to these spiritual gardens and their wealth and blessings in a hadith when He says, 'I have prepared for My slaves from amongst the righteous that which the eye has not seen, what the ear has not heard and what the heart of man has never conceived!' Likewise, the Prophet has described them with his words, 'Truly Allah possesses a garden in which there are no maidens and no palaces, in which there is no honey and no milk; rather therein our Lord manifests smilingly'. (Ibid., p. 143)
As to the entry into the Highest Divine World – the Garden of the Essence, the Prophet Muhammad himself gave the most exciting and inspiring example of this ascent. In his journey in the realm of form (i.e. the physical universe), he moved from the Haram Mosque to that of Kufah and then to the al-Aqsa Mosque, while in the realm of inner meaning (i.e. the spiritual universe) he ascended to the seven heavens, the Throne and the Footstool. (For more details, see, Sayyid Haydar Amuli, Inner Secrets of the Path, Element Books, Dorset, 1989, p. 194):
Most people agree that the ascent of the Prophet in the realm of inner meaning refers to his arrival at the Real during the time of the night journey and by means of the unification of essence. (Ibid., p.196)
So, in his ascent to the highest Divine world Muhammad reached the Garden of the Essence which is the highest of stations.
It is the garden reserved for those who affirm the Oneness of Allah and who, by means of their tawhid, rise above any witnessing of otherness. (Ibid., p.155)
This is the station of unveiling of the Essence of Reality... There is nothing in existence but Allah, His Names and His Actions; all is Him, by Him, from Him and to Him. (Ibid., p.153)
In fact, in the realm of the inner meaning, the pilgrimage to Mecca (i.e. the journey in the realm of form) becomes an ascent to higher states of consciousness aiming towards the highest one - entry into the 'Garden of the Essence'. From this point of view we can consider the pilgrimage to Mecca as an ascent to the top of the Muslim Mountain of Truth which corresponds perfectly to the highest states of consciousness in Buddhism, Hinduism, Judaism, and which are symbolized by Mount Meru, Mount Kailas, and Tifereth. From all of these highest mythological summits (i.e. states of consciousness) the whole of Creation can be contemplated in its totality and ultimate truth. And of course, it will be seen from different perspectives in accordance with the cosmological aspect revealed by each tradition.
By its very essence, Islam is the meeting between God as such and man as such (Frithjof Schuon, Understanding Islam, Unwin Hyman Ltd., London, 1989, p. 13). The Prophet Muhammad, as a personification of the Universal Man and the Primordial Man (i.e. the man as such) was a living example of such a meeting. In his night journey he ascended to the highest state of consciousness and entered into communion with God as such.
A material symbol of the communion between God and man is the black stone of Ka'ba:
There is in Mecca in the house of God a black stone which is in fact a meteor. In the Islamic tradition, this stone which fell from heaven, symbolises the original covenant (al-mithaq) made between man and God. (Seyyed Hossein Nasr, Ideals and Realities of Islam, Unwin Hyman Ltd., London, 1988, p. 26.)
When we enter into the Garden of the Essence, helped by Imam Mahdi, we will appreciate the Most Beautiful 99 Names of God:
In Islamic tradition, there are 99 Names of God (al-asmā’ al-ḥusná lit. meaning: 'the best names' or 'the most beautiful names'), each of which evoke a distinct characteristic of Allah. All these names refer to Allah, the supreme and all-comprehensive divine name. Among the 99 names of God, the most famous and most frequent of these names are "the Merciful" (al-Rahman) and "the Compassionate" (al-Raḥīm).
Wikipedia, ‘Allah’
The Most Beautiful 99 Names of God reveal the ultimate mystery of Creation and the state of ecstasy which lights all our being. This is why the Sufi Path is so ecstatic! And of course, we will give thanks from the depths of our hearts to Imam Mahdi who will lead us on the Path and will also remember and appreciate greatly the 99 names of the Prophet Muhammad (May Peace be with Him).
We could appreciate the 99 Most Beautiful Names of Allah, if we establish inner spiritual link with Imam Mahdi and go through the stages of sharia, tariqah and haqiqah. For this purpose first we have to understand the deep meaning of the five pillars of Islam, which are:
Prayer - a highly developed system of prayers specified in purpose, time, space and in form of worship;
Fasting - an abstention from food and certain practices for a specific period of time with the aim of purification (physical, sensual, mental and emotional) and facilitating the concentration and devotion to God;
Zakät - purifying tax: a way of paying God due for whatever we receive. In the realm of inner meaning zakät is connected with purifying the heart and the soul and developing appropriate spiritual virtues such as generosity, nobility, detachment from the material world and others;
Haji - the pilgrimage to Mecca which is incumbent on all Muslims who have the means, at least once in their life time. In the realm of the inner meaning haji is the pilgrimage to the higher celestial realms of Being;
Jihäd - holy war, of which the 'lesser' is against external obstacles to the establishment and functioning of the Divine order and the 'greater' is against the inward forces which prevent man from realising God within the centre of his being. (See also, Seyyed Hossein Nasr, Ideals and Realities of Islam, Unwin Hyman Ltd., London, 1988, pp. 115-116)
Then we have to ascend from one celestial world to another in order to appreciate their essence and beauty. In the Islamic tradition the celestial worlds are called Gardens - for example, Garden of the Senses, Garden of the Soul, Garden of the Spirit, Garden of Witnessing, Garden of Actions, Garden of the Attributes and Garden of the Essence. They reflect (as do the Kabbalistic and Christian traditions) the hierarchical structure of the Universe. The Muslim followers enter into these Gardens by performing right actions and developing appropriate spiritual qualities. 'The seven most fundamental qualities are gnosis, wisdom, forbearance, humility, generosity, chastity and courage'. (See also, Sayyid Haydar Amuli, Inner Secrets of the Path, Element Books, p. 142)
Islamic cosmology has many common features with the Hebrew and Christian traditions but naturally it describes the higher spiritual worlds from a different cosmological perspective. For instance, let us compare:
Allah has referred to these spiritual gardens and their wealth and blessings in a hadith when He says, 'I have prepared for My slaves from amongst the righteous that which the eye has not seen, what the ear has not heard and what the heart of man has never conceived!' Likewise, the Prophet has described them with his words, 'Truly Allah possesses a garden in which there are no maidens and no palaces, in which there is no honey and no milk; rather therein our Lord manifests smilingly'. (Ibid., p. 143)
As to the entry into the Highest Divine World – the Garden of the Essence, the Prophet Muhammad himself gave the most exciting and inspiring example of this ascent. In his journey in the realm of form (i.e. the physical universe), he moved from the Haram Mosque to that of Kufah and then to the al-Aqsa Mosque, while in the realm of inner meaning (i.e. the spiritual universe) he ascended to the seven heavens, the Throne and the Footstool. (For more details, see, Sayyid Haydar Amuli, Inner Secrets of the Path, Element Books, Dorset, 1989, p. 194):
Most people agree that the ascent of the Prophet in the realm of inner meaning refers to his arrival at the Real during the time of the night journey and by means of the unification of essence.
(Ibid., p.196)
So, in his ascent to the highest Divine world Muhammad reached the Garden of the Essence which is the highest of stations.
It is the garden reserved for those who affirm the Oneness of Allah and who, by means of their tawhid, rise above any witnessing of otherness. (Ibid., p.155)
This is the station of unveiling of the Essence of Reality... There is nothing in existence but Allah, His Names and His Actions; all is Him, by Him, from Him and to Him. (Ibid., p.153)
(
In fact, in the realm of the inner meaning, the pilgrimage to Mecca (i.e. the journey in the realm of form) becomes an ascent to higher states of consciousness aiming towards the highest one - entry into the 'Garden of the Essence'. From this point of view we can consider the pilgrimage to Mecca as an ascent to the top of the Muslim Mountain of Truth which corresponds perfectly to the highest states of consciousness in Buddhism, Hinduism, Judaism, and which are symbolized by Mount Meru, Mount Kailas, and Tifereth. From all of these highest mythological summits (i.e. states of consciousness) the whole of Creation can be contemplated in its totality and ultimate truth. And of course, it will be seen from different perspectives in accordance with the cosmological aspect revealed by each tradition.
By its very essence, Islam is the meeting between God as such and man as such (Frithjof Schuon, Understanding Islam, Unwin Hyman Ltd., London, 1989, p. 13). The Prophet Muhammad, as a personification of the Universal Man and the Primordial Man (i.e. the man as such) was a living example of such a meeting. In his night journey he ascended to the highest state of consciousness and entered into communion with God as such.
A material symbol of the communion between God and man is the black stone of Ka'ba:
There is in Mecca in the house of God a black stone which is in fact a meteor. In the Islamic tradition, this stone which fell from heaven, symbolises the original covenant (al-mithaq) made between man and God. (Seyyed Hossein Nasr, Ideals and Realities of Islam, Unwin Hyman Ltd., London, 1988, p. 26.)
When we enter into the Garden of the Essence, helped by Imam Mahdi, we will appreciate the Most Beautiful 99 Names of God:
In Islamic tradition, there are 99 Names of God (al-asmā’ al-ḥusná lit. meaning: 'the best names' or 'the most beautiful names'), each of which evoke a distinct characteristic of Allah. All these names refer to Allah, the supreme and all-comprehensive divine name. Among the 99 names of God, the most famous and most frequent of these names are "the Merciful" (al-Rahman) and "the Compassionate" (al-Raḥīm).
Wikipedia, ‘Allah’
The Most Beautiful 99 Names of God reveal the ultimate mystery of Creation and the state of ecstasy which lights all our being. This is why the Sufi Path is so ecstatic! And of course, we will give thanks from the depths of our hearts to Imam Mahdi who will lead us on the Path and will also remember and appreciate greatly the 99 names of the Prophet Muhammad (May Peace be with Him).
Comments