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Sufism and the Shahada Explained

Question: How does Sufism interpret the Shahada?

The Shahada is the greatest mystery ever. Over a billion people on earth have said the Shahada (the Muslim testimony of faith that “There is no god but God, and Muhammad is his prophet”). Yet, amazingly, outside of small Sufi circles few individuals understand its deeper meanings and implications.

According to the Rose Crescent tradition the best way to understand the Shahada is to meditate on its meanings through the chakra system. Let’s look at the first clause of the declaration:

The First Station of the Ego and Chakras 1-3 (tailbone to solar plexus):

“There is no god but my God!”

At the lowest level of the first chakra the Shahada is a tribal testimony of the supremacy of our own individual God. We often find this in the Old Testament and the ancient pagan religions. Whose god is the greatest? Jehovah versus Baal in a battle to prove which religion, tribe or nation is the best and right.

“There is no God but Light (Allah).”

However, when the First Chakra is filled with divine light we transcend the tribalism of the above and discover that, in fact, because there is no god but God (divine Light) All of the gods are in fact Allah. At the higher level of the Station of the Ego we give up our individual gods to embrace the One.

The Second Station of the Heart and Chakra 4 (heart):

At the level of the heart the Shahada transforms into:

“There is no god but Love (Allah).”

As we move on to the Third Station of the Pure Spirit and Chakra 5 (throat):

“There is no will (god) but Divine Will-Tao (Allah).”

The Fourth Station of the Divine Secrets and Consciousness and Chakra 6 (middle of the forehead):

“There is no mind (god) but Divine Mind and Universal Consciousness (Allah).”

The Fifth Station of the Proximity or Nearness to Allah and Chakra 7 (top of the skull):

“There is no me (god) but God (Allah).”

The Sixth Station of the Divine Wedding and Chakra 8 (located at the top of the energy egg):

“There is no existence (god) but the Universal Divine Existence (Allah).”

By meditating upon the Shahada at each level of the chakra system the Sufi progresses from the limitations of the Ego to loss of Self and union with the Divine.

Sufism, Stations of the Soul and the Chakra System

Sufism, according to the Rose Crescent tradition, holds that there are seven chakras (as part of the larger chakra system), located throughout the body, that act as both hermeneutical lenses and as portals into other dimensions. In addition, there are five stations of the soul that we inhabit at any one time. The chakras and stations of the soul are inter-related as follows:

The first station is called the Maqam an-Nafs (Station of the Ego) and relates to the first 3 chakras in the body, which are located from our solar plexus area to the lower tail bone.

The second station is called Maqam al-Qalb (Station of the Heart) and relates to the 4th chakra, located in our heart region.

The third station is called Maqam ar-Ruh (the Station of Pure Spirit) and relates to the 5th chakra, located in our throat region.

The fourth station is called the Maqam as-Sirr (the Station of Divine Secrets and Consciousness) and relates to the 6th chakra, located above the eyes in the middle of the forehead.

The fifth station is called Maqam al-Qurb (Station of Proximity or Nearness to Allah) and relates to the 7th chakra, which is located at the top of our skulls.

And the sixth station is called Maqam al-Wisal (the Station of the "Divine Wedding" - or Union with the One), which is located above our bodies at the top of the celestial "egg" (a field of energy) that encloses all humans.

The Shahada

The Shahada is considered as the “first pillar” of Islam. The Shahada is a two-part testimony. The first part of the Shahada formula states that La ilaha illa’ Llah (“There is no god but God”). The second part of the Shahada is: Muhammadun rasul Allah (“Muhammad is the Messenger of God). The Shahada is a powerful formula that should be repeated frequently and, used as part of dhikr, will aid the Sufi in recollecting his/her station with the Spirit.

Al-Kidr: Travels to the Four Directions

From the Secret Saying (Book III. 3 v. 1-12)

(1) Now it came to pass that Al-Kidr accompanied King Osiris, wandering the earth together, traveling to the distant corners, where the winds do arise, and assisting the children of Noah to create civilizations. Together, they built pyramids, taught astrology, science and the arts, and initiated the peoples into the secret mysteries.

(2) And in the land across the waters the King became known by many names. To the Maya he was called Kulkan. To still others he was called Quetzalcoatl.

(3) And Set and his companions left Egypt and scoured the earth in search of the King and Al-Kidr.

(4) And Set came to be known by many names. And when he discovered that the King and Al-Kidr had made a home in the land across the divide he came to be known as Tezcatlipoca.

(5) And Set-Tezcatlipoca’s heart darkened against his brother. And he built a beautiful chest, made of the finest woods and jewels, and tricked his brother into lying down within it, wherein he did murder him.

(6) And the brothers of Al-Kidr, feigning friendship and claiming their mother was ill, lured him onto a boat, where they bound him fast and sailed for Egypt.

(8) While on the voyage they overcame him Al-Kidr and ripped out his eyes. Binding Al-Kidr to the mast, they mocked him as they sailed, “So this is the King’s favorite, the darling of our mother?”

(9) And they set his eyes in a bowl of wine, to be presented as a gift to Prince Set.

(10) Nearing land an eagle spotted their ship and, turning clockwise in circles, descended slowly down, until sat next to the bowl. Swallowing the eyes, to the curse of the brothers, it flew off with a screech.

(11) Fearing to kill their own flesh and blood, their twin, they took Al-Kidr deep into the desert and deposited him, blind and alone, in the midst of the dunes. “If he perishes, it is by his own fate” they reasoned.

(12) And Set-Tezcatlipoca cut King Osiris-Queztalcoatl into 14 pieces, hiding his body throughout the earth.

Sufism and the Quran Surah 1. v. 2-3

Bismallah ar-Rahman ar-Rahim

2. “All praise be to Allah, the Spirit of all that exists.” 3. The Most Gracious, the Most Merciful.”

There are two key ideas here. First, we need to recognize the existence of worlds (plural). As Hazarat Inayat Khan, under divine inspiration, prayed: “…Lord God of the East and the West, of the worlds above and below, of the worlds above and below, And of the seen and unseen beings.” The reality is that we exist in a universe with multiple worlds, visible to our senses and invisible, inhabited with almost infinite beings.

The Sufi is one who develops the skills to navigate, by shifting one’s focus of awareness, these various worlds.

The second important idea is to notice that these worlds are framed, literally surrounded by divine compassion, mercy, and graciousness.

By placing the worlds between these two sentences the underlying message to those who have “eyes to see and ears to hear” is that the divine surrounds us, blankets us and frames our world.

The Sufi is one who not only enters these worlds, as do shamans, conversing and interacting with invisible beings (angels, jinn, spirits and spirit creatures) but also accesses and uses the divine energy fields of compassion, mercy and graciousness.

Friday Khutba: Surah 1. Al-Fatihah (v.6-7)

Bismallah ar-Rahman ar-Rahim
6. “Guide us on the Straight Path.” 7. “The path of those whom the Spirit has blessed. Not the path of destruction; nor the path of wandering.”

At every moment of every day we stand at a juncture. There are three paths before us. The first path is that of divine union with the Spirit. Before we incarnated on earth we were all literally before the throne, living in Presence. The first path is a call to return to Presence, to understand and achieve our own emanation from the Light, the Source. It is the path of the Messengers (e.g. Adam, Eve, Al-Kidr, Abraham, Moses, Lao Tzu, Zoroaster, Buddah, Mary, Jesus, Muhammad – Peace be upon them all), the Mothers (e.g. Khadjia, Fatima, Aisha) and the saints (e.g. Rabia, Rumi, Ibn Arabi, Francis, Teresa, etc.). This is the path of the divine unity of the Spirit and the greater assembly (angels, jinn, humans, animals, plants and all beings).

The second path is the path of destruction. This is the state of hell wherein anger, envy and violence dominate our souls.

The third path is the earthly path. Herein we wander between the Straight Path and that of destruction. Our thoughts, acts and being flow between heaven and hell, peace and violence, love and hate. We walk in a desert, lost, yearning for the Source, despaired at not knowing how to find the Oasis of Love.

The Rose Crescent uses the symbol of the trident as a tool of meditation on this passage.

The Sufi is one who struggles and relaxes each moment, with each breath, to be on the Straight Path.

Question: These three states you mentioned, are they figurative (spiritual/psychological) or actual?

They are both. The Rose Crescent teaches that we actually do inhabit different spheres at the same time (heavenly, earthly and lower world). The Sufi path is to unified the soul as much as possible so that our bodies are on earth but our unified soul is in heaven.

Al Kidr: At the Court of the King

From The Secret Sayings (Book III. 2. v. 1 - 14)

(1) And the boy was brought into the court of King Osiris and Queen Isis.

(2) And as the year passed Al-Kidr grew in both physical strength and wisdom. When the priests questioned him concerning the cosmos, all were amazed for he knew the position of the sun, the moon and the attributes and influences of the planets though none had taught him. And he excelled all others. Soon his knowledge equaled that of the most learned men.

(3) And the King took Al-Kidr into the pyramids, explaining to him the secrets and significance of each passageway and the mysteries that were known only to him. And also the Queen loved to pass her time with him, taking him on walks in her gardens.

(4) But after a time Al-Kidr’s heart returned to his home. And he begged the Royal Couple that his brothers be allowed to join him. Giving their consent, they stipulated that the brothers too join the circle of neophytes.

(5) But as Al-Kidr was the beloved of the Royal Couple, Prince Set, the King’s brother, hardened his heart against him.

(6) When Al-Kidr reached his third decade the King called all before him. Looking across the land, the King said that his heart had grown tender towards the peoples of the earth. Why should they not enjoy the bounties of civilization as well?

(7) Announcing that he would only take one companion with him on this mission to enlighten the world, the court grew still in anticipation.

(8) Choosing Al-Kidr above all others, he bade his court farewell.

(9) And jealously filled the court.

(10) As the months passed, the power of Prince Set grew. Drawing a circle around himself, he denounced Osiris for having abandoned Egypt, the Queen and the people.

(11) And King Osiris and Al-Kidr traveled to the four directions, visiting all of the descendants of Noah, implanting wisdom and knowledge where there had been none.

(12) And the power of Prince Set continued to grow. All bowed before him. Soon the Circle’s might became unchecked. New, and dark, rituals were created. And the people feared to leave their homes; and the Queen would not leave her temple.

(13) And so it was that the three brothers, Abd Al-Mumit (Servant of the Taker of Life), Ab Al-Qabid (Servant of the Constrictor) and Abd Al-Qahar (Servant of the Crusher) rose in rank, eventually becoming the first within the Circle.

(14) One day Prince Set announced that King Osiris had been gone long enough. Egypt could no longer be without its King. Taking the three brothers with him, Prince Set, under the cover of darkness left Egypt, traveled across the great waters in search of King Osiris.

Sufism, the Qur'an and the First Chakra

The first chakra, called the “root chakra,” is located at the base of the spine and situated between the legs. It is under the Station of the Ego (Maqam an-Nafs). The root charka connects us with who we are, locating us within a larger family, clan, tribe and nation. Its color is usually seen as being red.

Ethical concepts, social mores, codes and laws all speak to our root chakra.

How we view others and our environment depends on the amount of divine light permeating our root chakra.

If this chakra is full of divine light we will understand each being’s necessary place in the divine plan. It is here that the Qur’an gives us the revelation of the divine unity of humanity and the oneness of all of the messages delivered unto the peoples and jinn. We will practice tolerance. Cultivating friendship, keeping covenants and forgiving others will be important. We will see beyond our blood ties and embrace the Unity of All. In the history of Islam, when the Prophet gathered the first community they did something never before done in Arabia – they disregarded blood ties! Our desire will be for the restitution of the wrongdoer.

However, if this chakra is murky, as it often is, then we will believe our particular tribe, group or nation is right and others are wrong. We will fall into strife, contention and warfare. We will practice exclusion. We will also tend to see the world through binary opposites. We will want to see punishment carried out rather than forgiveness.

The Sufi Path: Approaching the Qur'an (3)

Question: How does the Qur’an relate to the chakra system.

The human body has seven main chakras. Each chakra governs a particular state of being. In addition, each of these chakras are part of the bigger system of stations. Our understanding of the world depends on our awareness. Each chakra serves as a hermenutical lens. Thus, depending on which lens (chakra) we view the world through, in other words – where our awareness is located, we will perceive others, our environment, the earth, our relation to the divine, etc. As the Qur’an is spoken into the world three things occur. First, each ayat (“verse”) and sura of the Qur’an is meant for a particular chakra; secondly, our understanding of each ayat and sura will depend on where our awareness is located when we encounter that particular “verse” and sura; and thirdly, each ayat and sura can be interpreted differently depending on the chakra.

Resolution: Murshidat in Morocco

The R.C. House of Peace passed a resolution in support of Morocco's first 50 women who will serve as Murshidat. The Rose Crescent encourages women to lead prayers and study groups, serve as counselors and to be promoted to the highest level of authority in all sectors of society. The Rose Crescent welcomes our new Murshidat.