The Event Inevitable

1.
When the Event Inevitable cometh to pass,
Then will no (soul) entertain falsehood concerning its coming.
Many will it bring low; Many will it exalt;
When the earth shall be shaken to its depths,
And the mountains shall be crumbled to atoms,
Becoming dust scattered abroad,
And ye shall e sorted out into three classes.
Then there will be the Companions of the Right Hand; What will be the Companions of the Right Hand?
And the Companions of The Left Hand, - What will be the Companions of the Left Hand?
And those Foremost (in Faith) will be Foremost (in the Hereafter).
These will be Those Nearest to God;
In Garden of Bliss;
A number of people From those of old,
And a few from those of later times.



2. The Event Inevitable is the Hour of Judgment. People may doubt now whether it will come. But when it comes, as it will come, suddenly upon them, it will come with such tremendous reality that it will burnt deep into the experience of every soul. No one can then be deceived or entertain false notions about it.
There will be sorting out of Good and Evil, Or rather, there will be threemain classes. Among the Good there will be the specially exalted class, those nearest to God, and the Righteous people generally, called the Companions of the Right Hand (Ashab-ul-maimana). And there will be those in agony, the Companions of the Left Hand (Ashab-ul-mash-ama). Many who were high and mighty in this life will be brought low for their sins, and many who were lowly but virtuous will be exalted to various ranks and degrees. The old landmarks will be lost in the inner world, as they will be in the outer world.
Now, regarding the word “Foremost (in Faith)”, there are two meanings, and both are implied. (1) Those who have reached the highest degree in spiritual understanding, such as the great prophets and teachers of mankind, will also take precedence in the Hereafter. (2) Those who are the first I time-the quickest and readiest – to accept God’s Message – will have the first place in the Kingdom of Heaven. The category Foremost in Faith is nearest to God. And Nearness to God is the test of the highest Bliss.


3. There is a group of people called the sufis. Four interpretations are given for this name. Some see, looking at their exterior, that they wear rough woolen garb, in Arabic the word wool is suf, and they call them sufis from this. Others, looking their way of life free from the anxieties of this world, and at their ease and at peace, which in Arabic is safa, call them sufis on that account,. Yet others, seeing deeper, look at their hearts, which are purified of everything other than the Essence of Allah. Because of the purity of those hearts, in Arabic safi, they term them sufis. Others who know call them sufis because they are close to Allah and will standing the first row, in Arabic saff, before Allah on the day of the Last Judgment.


References:
The Holy Qur’an, Chapter 56 The Inevitable Event
Sirr al-asrar fi ma yahtaju ilayhi al-abrar - Abdulqadir Al-Jilani

Khizr and Moses

1.
Moses asked God whether there was any one man more knowing than himself; and he was directed to go to Khizr. Khizr is supposed to be one Balya ibn Malacan, who having drunk of the water of life had become immortal. Moses with his servant, Joshua, proceeded to the place where the two seas met. When they arrived at the meeting of the two seas, they forgot the fish the roasted one in which they had brought for their dinner; and the fish took its way freely to the sea. When Moses called for dinner, Joshua told him what had actually happened. They then returned to the place from which the fish had jumped into the sea. Here Moses met Khizr and requested him to be allowed to follow him “that thou mayest teach me part that whic

h thou hast been taught.” Khizr answered: “verily thou couldst not bear with me: for how couldst thou patiently suffer those things, the knowledge whereof thou dost not comprehend.” Moses replied: “thou shalt find me patient if God please.” (he Qur’an continues).
“So they went on by the seashore, until they got aboard a ship; and Khizr made a hole therein. And Moses said unto him: “Hast thou made a hole therein, so that thou mayst drown those who are aboard? Thou hast done a strange thing.” He answered, “Did I not tell thee that thou couldst not bear with me?” Moses said: “Rebuke me not, because I did forget, and impose not on me a difficulty which I had not anticipated” Wherefore they left the ship and proceeded until they met with a youth; and Khizr slew him. Moses said: “Hast thou slain an innocent person, without his having killed another? Now hast thou committed an unjust action.” He answered, “Did I not tell thee that thou couldst not bear with me.” Moses said, “If I ask thee concerning anything hereafter, suffer me not to accompany thee; now hast thou received an excuse from me.” They went forward, therefore, until they came to the inhabitants of a certain city; and they asked food of the inhabitants thereof; but they refused to receive them. And they found therein a wall, which was ready to fall down, and Khizr set himself to put it upright. Whereupon Moses said unto him, “if thou wouldst, thou mightiest

doubtless have received a reward for it.” He answered, “this shall be a separation between me and thee; but I will first declare unto thee the significance of that which thou couldst not bear with patience. The vessel belonged to a certain poor men, who did their business in the sea; and I was minded to render it unserviceable, because there was a King behind them, who took away every sound ship by force. As to the youth, his parents were true believers; and we feared, lest he being an unbeliever should oblige them to suffer his perverseness and ingratitude; wherefore we desired that their Lord might give them a more righteous child in exchange, and one more affectionate towards them. And the wall belonged to two orphan youths in the city; and under it was a treasure hidden, which belonged to them, and their father was a righteous man; and thy Lord was pleased that they should attain their full age and take forth their treasure, through the mercy of thy Lord; and I did not what thou hast seen of mine own will, but by God’s direction. This is the interpretation of that which thou couldst not bear with patience.”


2.
Khizr met Moses at the junction of the rivers; Love and Humanity – the unmanifest and manifest of Nirguna and Sarguna or exotericism and esoterism. The Qur’an says:Marajal bahrayni yaltaqiyan
“We have issued two seas that never mingle with one another.”
Baynahuma barzakugl la yabgiyan.
“There is a partition between them that is irremovable.”

David too refers to his partition: “Deep calleth unto deep at the noise of thy water spouts: all thy waves and billows are gone over me.”
3.
When one is on this cataract, one requires a boat and a boatman to tide over it. Moses met the boatman in the person of Khizr and the boat was the boat of spiritual training. When the boat reaches the other side of the river, there lives a king who confiscates all sound boats. To save his ship, Khizr , the spiritual guide springs a leak in it. This is the hole of Love in the bottom of Humanity. Satan is unable to confiscate it, a leaky boat is of no good to him. In such a boat Humanity passes over to spirituality.

Khizr and Moses, the guru and disciple, it maybe, landed on the other side of river, in the country which the tyrant ruled. Khizr took hold of a youth, i.e., desire and slew him outright. This youth was Nafs(desire-body). In the second stage of the journey one has to kill his desire body; unless desires are killed, there can be no progress, this demon in the shape of a youth will be shadowing our steps. The two then leave this country and enter another country – a country inhabited by plunderers no doubt – and in a state of ruin. Here Khizr and Moses have to satisfy their creature comforts, but nobody would give them a crumb of bread. Khizr, however, sets about repairing a wall in imminent danger of falling. Under the shadow of this wall, two precious treasures lie buried – Treasure of Prophetship and Saintship, the two orphans referred to. In this country of plunderers, the walls of Shari’at is protecting these two treasures. Under the protection of ceremonial institutions, the peace of the country was maintained. The two treasures would have fallen into unworthy hands. Hence Shari’at (ceremonial institution) protects spiritual treasures.

References:
Qur’an al-karim, Surah Kahf
Qur’an al-karim, Surah Rahman
Mathnavi – Jalaluddin Rumi
Esoteric Narratives – Khan Sahib Khaja Khan