All Muslims firmly believe that Allah Ta’ala is the absolute Master of all creation, and that all creation – both pious and impious – are servants who share the same description; servants of Allah ‘Azza wa Jalla. However, there are different levels of servitude to Allah ‘Azza wa Jalla.

The most devout in servitude to Allah Ta’ala are the Prophets and the angels because their knowledge of His greatness and majesty ‘Azza wa Jalla is deeper than that of those below them. But likewise, they also vary in status among them.

The greatest of them in status and the highest-ranking in servitude is Sayyiduna Muhammad – the master of Allah’s servants, the most beloved among them to Him, and the best among them in every single aspect.

The next highest-ranking in servitude after him ﷺ are the Prophets, the archangels, the common angels, the Saints among the people of Tawhid, followed by the other believers according to their status in piety and knowledge of Allah Ta’ala. The lowest-ranking people in servitude are the disbelievers who ascribe partners to Allah Ta’ala. They do not devote their servitude solely to Allah and claim to be servants of other than Allah Subhanahu wa Ta’ala – although it is not true in reality – such as those who worship idols or worship al-Masih (‘Isa) ‘Alayh al-Salam.

When you have understood that, you shall then understand that the extent of the creation’s honour is in accordance with the extent of their servitude. Thus, the stronger the servitude, the higher the honour.

From here, it becomes very clear that Sayyiduna Muhammad ﷺ is absolutely the master of all creation – after Allah the Sovereign and the Creator – due to his high status, eminent position and exalted rank in servitude to Allah Ta’ala.

Hence, he is the pure servant who is not a divine being, and likewise are the other Prophets and the Saints. Nevertheless, he ﷺ is the firmest among them in servitude because Allah Ta’ala has protected him from anyone claiming him to being divine like how people did to Sayyiduna ‘Isa ‘Alayh al-Salam and Sayyiduna ‘Ali Radiyallahu ‘Anh. This is in spite of him ﷺ manifesting miracles, virtues and extraordinaries unique only to him. Despite his Ummah ﷺ loving him deeply, more than the love of the other nations for their Prophets, we have never heard anyone among his Ummah – since his era till now – claiming him ﷺ to being divine.

What I have mentioned has also been suggested by Sayyiduna ‘Abd al-Qadir al-Jilani in one of his Salawat to describe the Prophet ﷺ, “the one who has attained the highest level of servitude.” Likewise, many Saints have described him ﷺ as such in their Salawat and expressions.

When you have understood that, you shall then understand that all the profound expressions the Saints used to praise him ﷺ and all the grand rhetoric utilised to mention about his Muhammadan Reality cannot remove him ﷺ from his state of being a servant of Allah. Instead, they can only increase the firmness and highness of his servitude to his Lord ‘Azza wa Jalla.

And how many Hadiths there are mentioning about his glory in servitude to Allah Ta’ala!

Allah Ta’ala says:

لَقَدۡ جَاۤءَكُمۡ رَسُولࣱ مِّنۡ أَنفُسِكُمۡ عَزِیزٌ عَلَیۡهِ مَا عَنِتُّمۡ حَرِیصٌ عَلَیۡكُم بِٱلۡمُؤۡمِنِینَ رَءُوفࣱ رَّحِیمࣱ.

Verily, there has come to you, from your midst, a Messenger who feels very heavy upon himself when you suffer any hardship, who is very eager for your goodness, and towards the believers he is very compassionate and very merciful. (Surah al-Tawbah: 128)

Verily, Allah Ta’ala describes the Messenger ﷺ in this verse with five characteristics:

The first characteristic: From the words of Allah Ta’ala:

مِّنۡ أَنفُسِكُمۡ…

From your midst…

There are several viewpoints for its exegesis:

Firstly, it means that he is a human like you, as how Allah Ta’ala says:

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِنْهُمْ.

Is it surprising for the people that We have sent the divine revelations to a man from among them? (Surah Yunus: 2)

This is also as how Allah Ta’ala says:

قُلۡ إِنَّمَاۤ أَنَا۠ بَشَرࣱ مِّثۡلُكُمۡ.

Say (O Messenger of Allah), “Indeed, I am merely a human like you.” (Surah al-Kahf: 110)

The meaning of this verse is that if the Messenger were an angel, it would be difficult for the people.

Secondly, “from your midst” means from the Arabs.

Ibn ‘Abbas Radiyallahu ‘Anhuma said: Every tribe within the Arabs produced the Prophet ﷺ due to his maternal ancestors; Mudar, Rabi’ and Yamani. Thus, the descendants of Mudar and Rabi’ are known as al-‘Adnaniyah or the Adnanites, while the descendants of Yamani are known as al-Qahtaniyah or the Qahtanites.

This is similar to the words of Allah Ta’ala:

لَقَدۡ مَنَّ ٱللَّهُ عَلَى ٱلۡمُؤۡمِنِینَ إِذۡ بَعَثَ فِیهِمۡ رَسُولࣰا مِّنۡ أَنفُسِهِمۡ…

Verily, Allah has conferred on the believers when He sent amidst them a Messenger from among themselves… (Surah Al ‘Imran: 164)

Its intent is to encourage the Arabs to support him and to serve him ﷺ, as though Allah is saying to them, “The state (i.e., political state) and the eminence that he attains in this world are the reasons for your honour and pride because he is from amidst you and from your lineage.”

Thirdly, “from your midst” refers to the people of al-Haram [the sacred land of Makkah] because the Arabs used to call the people of al-Haram “the people of Allah and His special ones”. The Arabs also used to serve them and repair their stores. Thus, it is as though Allah is saying to the Arabs, “Before he ﷺ came, you used to be earnest and diligent in serving his forefathers and ancestors. But why are you not serving him while his nobility and eminence are not even because of his ancestors?”

Fourthly, the intent of mentioning this description is to notify about his purity ﷺ. It is as though Allah is saying, “He is from your clan whom you know of his truthfulness, trustworthiness, virtue and chastity. You also know that he is anxious in pushing afflictions away from you and in bringing goodness to you. Hence, sending a person with such conditions and characteristics is one of the greatest gifts of Allah for you.”

In addition, this verse could also be read as:

مِّنۡ أَنفَسِكُمۡ…

This means, “from the noblest and the best among you.” It is said that this is the Qira’ah [method of Quranic recitation] of Rasulullah ﷺ, Fatimah and ‘A’ishah Radiyallahu ‘Anhuma.

The second characteristic: From the words of Allah Ta’ala:

عَزِیزٌ عَلَیۡهِ مَا عَنِتُّمۡ…

Who feels very heavy upon himself when you suffer any hardship…

“Very heavy” here means overwhelming and severe, while “hardship” here refers to a severe difficulty that a person cannot free himself from.

Al-Farra’ mentioned: “Who feels very heavy upon himself when you suffer any hardship” means “who feels very heavy upon himself for matters you hate”, and the hated matter that is most rightful to be repelled is the punishment of Allah Ta’ala. Indeed, he ﷺ was sent to repel this hated matter.

The third characteristic: From the words of Allah Ta’ala:

حَرِیصٌ عَلَیۡكُم…

Who is very eager for your goodness…

“Very eager” here cannot mean eagerness for you in person. Instead, the meaning is “very eager for your goodness in this world and the hereafter.”

The fourth and fifth characteristics: From the words of Allah Ta’ala:

بِٱلۡمُؤۡمِنِینَ رَءُوفࣱ رَّحِیمࣱ.

And towards the believers he is very compassionate and very merciful.

Ibn ‘Abbas Radiyallahu ‘Anhuma said: Allah Ta’ala has named him ﷺ with two of His names ‘Azza wa Jalla. They are Ra’uf [very compassionate] and Rahim [very merciful].

‘Abd al-Razzaq narrated with his own chain of narrators tracing back to Jabir ibn ‘Abdullah al-Ansari who said: I asked, “O Messenger of Allah, by my father and my mother, please tell me about the first thing Allah Ta’ala created before everything else.” He ﷺ replied: 

يَا جَابِرُ إِنَّ اللهَ تَعَالَى قَدْ خَلَقَ قَبْلَ الْأَشْيَاءِ نُورَ نَبِيِّكَ مِنْ نُورِهِ، فَجَعَلَ ذَلِكَ النُّورُ يَدُورُ بِالْقُدْرَةِ حَيْثُ شَاءَ اللهُ، وَلَمْ يَكُنْ فِي ذَلِكَ الْوَقْتِ لَوْحٌ وَلاَ قَلَمٌ وَلاَ جَنَّةٌ وَلاَ نَارٌ وَلاَ مَلَكٌ وَلاَ سَمَاءٌ وَلاَ أَرْضٌ وَلاَ شَمْسٌ وَلاَ قَمَرٌ وَلاَ جِنّيٌّ وَلاَ إِنْسِي.

O Jabir, indeed Allah Ta’ala has created, before everything else, the light of your Prophet from His light.  Thus, through the divine power, that light moved to wherever Allah willed. At that time, there was no Lawh [divine Tablet], Qalam [divine Pen], Heaven, Hell, angel, sky, earth, sun, moon, jinn or human.

فَلَمَّا أَرَادَ اللهُ تَعَالَى أَنْ يَخْلُقَ الْخَلْقَ قَسَمَ ذَلِكَ النُّورَ أَرْبَعَةَ أَجْزَاءٍ، فَخَلَقَ مِنَ الْجُزْءِ الْأَوَّلِ الْقَلَمَ وَمِنَ الثَّانِي اللَّوْحَ وَمِنَ الثَّالِثِ الْعَرْشَ.

Hence, when Allah Ta’ala wanted to create the creations, He divided that light into four portions. Thus, He created al-Qalam [the divine Pen] from the first portion, al-Lawh [the divine Tablet] from the second, and al-‘Arsh [the divine Throne] from the third.

ثُمَّ قَسَمَ الْجُزْءَ الرَّابِعَ أَرْبَعَةَ أَجْزَاءٍ، فَخَلَقَ مِنَ الْأَوَّلِ حَمَلَةَ الْعَرْشِ وَمِنَ الثَّانِي الْكُرْسِيَّ وَمِنَ الثَّالِثِ بَاقِيَ الْمَلاَئِكَةِ.

Then, He further divided the fourth portion into four sub-portions. Thus, He created the bearers of al-‘Arsh from the first, al-Kursi [the divine Chair] from the second, and the remaining angels from the third.

ثُمَّ قَسَمَ الرَّابِعَ أَرْبَعَةَ أَجْزَاءٍ، فَخَلَقَ مِنَ الْأَوَّلِ السَّمَاوَاتِ وَمِنَ الثَّانِي الْأَرَضِينَ وَمِنَ الثَّالِثِ الْجَنَّةَ وَالنَّارَ.

Then, He further divided the fourth into another four sub-portions. Thus, He created the skies from the first, the layers of earth from the second, and Heaven and Hell from the third.

ثُمَّ قَسَمَ الرَّابِعَ أَرْبَعَةَ أَجْزَاءٍ فَخَلَقَ مِنَ الْأَوَّلِ نُورَ أَبْصَارِ الْمُؤْمِنِينَ وَمِنَ الثَّانِي نُورَ قُلُوبِهِمْ وَهِيَ الْمَعْرِفَةُ بِاللهِ وَمِنَ الثَّالِثِ نُورَ أُنْسِهِمْ وَهُوَ التَّوْحِيدُ لَا إِلَهَ إِلاَّ اللهُ مُحَمَّدٌ رَسُولُ اللهِ…

Then, He further divided the fourth into another four sub-portions. Thus, He created the light for the believers’ vision from the first, the light for their hearts being knowledge about Allah from the second, and the light for their familiarity being al-Tawhid, “There is no god except Allah, Muhammad is the Messenger of Allah,” from the third…

Al-Bukhari narrated in his Sahih from Anas Radiyallahu ‘Anh that Rasulullah ﷺ said:

لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَلَدِهِ وَوَالِدِهِ وَالنَّاسِ أَجْمَعِينَ.

None of you shall have faith until I become more beloved to him than his child, his parent and all people.

Al-Bukhari and Muslim narrated from Anas Radiyallahu ‘Anh who reported: Rasulullah ﷺ said:

ثَلاَثٌ مَنْ كُنَّ فِيهِ وَجَدَ حَلاَوَةَ الْإِيمَانِ: أَنْ يَكُونَ اللَّهُ تَعَالَى وَرَسُولُهُ أَحَبَّ إِلَيْهِ مِمَّا سِوَاهُمَا، وَأَنْ يُحِبَّ الْمَرْءَ لاَ يُحِبُّهُ إِلاَّ ِللَّهِ تَعَالَى، وَأَنْ يَكْرَهَ أَنْ يَعُودَ فِي الْكُفْرِ كَمَا يَكْرَهُ أَنْ يُقْذَفَ فِي النَّارِ.

There are three qualities that whoever possesses them shall taste the sweetness of Iman: For Allah Ta’ala and His Messenger to be more beloved to him than anything else, to love a person only for the sake of Allah Ta’ala, and to hate reverting to disbelief as how he would hate to be thrown into Hell.

Al-Bukhari narrated from ‘Umar ibn al-Khattab Radiyallahu ‘Anh that he said to the Prophet ﷺ, “Truly, you are more beloved to me than everything except my very own self.”

The Prophet ﷺ then said to him:

لَنْ يُؤْمِنَ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهِ.

None of you shall ever have faith until I become more beloved to him than his own self.

‘Umar then said, “By the One who has revealed the Book to you, truly you are more beloved to me than my very own self.”

The Prophet ﷺ thus said to him:

الْآنَ يَا عُمَرُ.

Now, O Umar!

***

Al-Tabrani narrated from ‘A’ishah Radiyallahu Ta’ala ‘Anha that a man came to the Prophet ﷺ and said, “O Messenger of Allah, truly you are more beloved to me than my family and my wealth. Verily, when I think about you, I cannot wait to come and see you. And verily, when I think about my departure and yours, I know that when you enter Heaven, you shall be raised together with the Prophets. And even if I enter Heaven, I shall not see you.”

Thus, Allah Ta’ala revealed:

وَمَن یُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَـٰۤىِٕكَ مَعَ ٱلَّذِینَ أَنۡعَمَ ٱللَّهُ عَلَیۡهِم مِّنَ ٱلنَّبِیِّـۧنَ وَٱلصِّدِّیقِینَ وَٱلشُّهَدَاۤءِ وَٱلصَّـٰلِحِینَۚ وَحَسُنَ أُو۟لَـٰۤىِٕكَ رَفِیقࣰا.

And whoever obeys Allah and the Messenger shall be together with those whom Allah has bestowed blessings upon; the Prophets, the steadfast affirmers of truth, the martyrs, and the pious. And excellent are they as companions. (Surah al-Nisa’: 69)

Then, the Prophet ﷺ called for that man and read this verse to him.

***

Ibn ‘Asakir narrated from Abu Bakr al-Siddiq Radiyallahu Ta’ala ‘Anh who said to the Prophet ﷺ when his father, Abu Quhafah, embraced Islam, “By the One who has sent you with the truth, Abu Talib (a paternal uncle of the Prophet ﷺ) embracing Islam would be more pleasing for me than my father embracing Islam. It is because Abu Talib embracing Islam would be more pleasing for you.”

Al-Bayhaqi narrated from ‘Umar ibn al-Khattab who said to al-’Abbas Radiyallahu ‘Anhuma (a paternal uncle of the Prophet ﷺ), “By Allah, for you to embrace Islam is dearer to me than al-Khattab embracing Islam because that is dearer to Rasulullah ﷺ.”

Ibn Ishaq narrated that a woman among al-Ansar [the Helpers; the Companions from al-Madinah al-Munawwarah] had his father, brother and husband killed on the day of Uhud while in battle together with Rasulullah ﷺ. She then asked the people, “How is Rasulullah ﷺ?”

They replied, “He is fine, just as you wish for, with praises to Allah.”

She then said, “Show him to me so that I can see him.” Upon looking at him ﷺ, she uttered, “Every misfortune beyond you is minor.”

When Bilal Radiyallahu Ta’ala ‘Anh was nearing his departure, his wife exclaimed, “How sad is this!”

Bilal then said, “How delightful is this. Tomorrow, I will meet my lovers; Muhammad and his group.”

Al-Bayhaqi narrated that when the disbelievers of Makkah brought Zayd ibn al-Dathinnah Radiyallahu ‘Anh out of the sacred land to kill him, Abu Sufyan ibn Harb asked him – and this was before Abu Sufyan embraced Islam – “I adjure you by Allah, O Zayd, do you wish that Muhammad is now in your place so that his neck can be struck while you are with your family?”

Zayd replied, “By Allah, I do not even wish that Muhammad at his location now is pricked by a thorn while I am sitting with my family.”

Abu Sufyan then said, “I have not seen anyone among people loving someone as much as the Companions of Muhammad love Muhammad!”

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ.

اللَّهُمَّ إِنِّي أَسْئَلُكَ بِنُورِ وَجْهِ اللَّهِ الْعَظِيمِ، الَّذِي مَلَأَ أَرْكَانَ عَرْشِ اللَّهِ الْعَظِيمِ، وَقَامَتْ بِهِ عَوَالِمُ اللَّهِ الْعَظِيمِ، أَنْ تُصَلِّيَ عَلَى مَوْلاَنَا مُحَمَّدٍ ذِي الْقَدْرِ الْعَظِيمِ، وَعَلَى آلِ نَبِيِّ اللَّهِ الْعَظِيمِ، بِقَدْرِ عَظَمَةِ ذَاتِ اللَّهِ الْعَظِيمِ، فِي كُلِّ لَمْحَةٍ وَنَفَسٍ عَدَدَ مَا فِي عِلْمِ اللَّهِ الْعَظِيمِ، صَلاَةً دَائِمَةً بِدَوَامِ اللَّهِ الْعَظِيمِ، تَعْظِيماً لِحَقِّكَ يَا مَوْلاَنَا يَا مُحَمَّدُ يَا ذَا الْخُلُقِ الْعَظِيمِ، وَسَلِّمْ عَلَيْهِ وَعَلَى آلِهِ مِثْلَ ذَلِكَ، وَاجْمَعْ بَيْنِي وَبَيْنَهُ كَمَا جَمَعْتَ بَيْنَ الرُّوحِ وَالنَّفْسِ، ظَاهِراً وَبَاطِناً، يَقَظَةً وَمَنَاماً، وَاجْعَلْهُ يَا رَبِّ رُوحاً لِذَاتِي مِنْ جَمِيعِ الْوُجُوهِ فِي الدُّنْيَا قَبْلَ الْآخِرَةِ يَا عَظِيمُ.

***

"O Allah, indeed I plead to You through the light for the countenance of Allah the All-Supreme. Which fills the pillars for the throne of Allah the All-Supreme. And through which, the worlds of Allah the All-Supreme are established.

"To send Salawat upon our Protector Muhammad the possessor of supreme status. And upon the family of the Prophet of Allah the All-Supreme.

"With the extent of the greatness for the self of Allah the All-Supreme. In every glance and breath, as much as everything within the knowledge of Allah the All-Supreme. With a continuous Salawat throughout the eternity of Allah the All-Supreme…

"In exaltation of your right, O our Protector Muhammad the possessor of supreme character…

"And send Salam upon him and upon his family likewise. And gather me with him as how You have gathered the soul with the Nafs – externally and internally, in wakefulness and in sleep. And make him, O Lord, as a soul for my self in all aspects in this world before the hereafter, O the All-Supreme."

***

This Salawat is by the great knower of Allah and the renowned Saint – the sea of Shari’ah [the Islamic Law], Tariqah [the Sufi path] and Haqiqah [the Sufi knowledge] – Sayyidi Ahmad ibn Idris, founder of al-Tariqah al-Idrisiyah. He was the sheikh of the complete guide, Sayyidi Ibrahim al-Rashid, his most glorious successor and the best spreader of his Sufi Order.

Regarding al-Salah al-‘Azimiyah [the Salawat of Supremacy], Sayyidi Ahmad ibn Idris had learnt it from the Prophet ﷺ without any intermediary once, and through the intermediary of Sayyiduna al-Khadir ‘Alayh al-Salam once.

Sayyidi Ahmad Radiyallahu ‘Anh said:

“I met the Prophet ﷺ in wakefulness, and together with him was al-Khadir ‘Alayh al-Salam. The Prophet ﷺ then ordered al-Khadir to teach me the recitations of al-Tariqah al-Shadhuliyah, thus al-Khadir did so in the Prophet’s presence. Subsequently, the Prophet ﷺ said to al-Khadir ‘Alayh al-Salam:

يَا خَضِرُ لَقِّنْهُ مَا كَانَ جَامِعاً لِسَائِرِ الْأَذْكَارِ وَالصَّلَوَاتِ وَالاِسْتِغْفَارِ وَأَفْضَلَ ثَوَاباً وَأَكْثَرَ عَدَداً.

O Khadir, teach him something that gathers all Dhikr, Salawat and Istighfar, and that is the best in rewards and the most in number.

“Al-Khadir then asked, ‘What are they, O Messenger of Allah?’

“The Prophet replied:

قُلْ: لاَ إِلَهَ إِلاَّ اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ، فِي كُلِّ لَمْحَةٍ وَنَفَسٍ عَدَدَ مَا وَسِعَهُ عِلْمُ اللَّهِ.

Recite, ‘There is no God but Allah, Muhammad is the Messenger of Allah. In every glance and breath, as much as everything widely encompassed by the knowledge of Allah.’

“Hence, al-Khadir recited it, and I recited it after the two of them. The Prophet ﷺ repeated this three times.

“Next, the Prophet said:

قُلْ: اللَّهُمَّ إِنِّي أَسْئَلُكَ بِنُورِ وَجْهِ اللَّهِ الْعَظِيمِ (إلى آخر الصلاة العظيمية).

Recite, ‘O Allah, indeed I plead to You through the light for the countenance of Allah the All-Supreme… (until the end of al-Salah Al-‘Azimiyah).’

“And then, the Prophet said to al-Khadir:

قُلْ: أَسْتَغْفِرُ اللَّهَ الْعَظِيمَ، الَّذِي لاَ إِلَهَ إِلاَّ هُوَ الْحَيَّ الْقَيُّومَ، غَفَّارَ الذُّنُوبِ، ذَا الْجَلاَلِ وَالْإِكْرَامِ، وَأَتُوبُ إِلَيْهِ مِنْ جَمِيعِ الْمَعَاصِي كُلِّهَا وَالذُّنُوبِ وَالْآثَامِ، وَمِنْ كُلِّ ذَنْبٍ أَذْنَبْتُهُ، عَمْداً وَخَطَأً، ظَاهِراً وَبَاطِناً، قَوْلاً وَفِعْلاً، فِي جَمِيعِ حَرَكَاتِي وَسَكَنَاتِي وَخَطَرَاتِي وَأَنْفَاسِي كُلِّهَا، دَائِماً أَبَداً سَرْمَداً، مِنَ الذَّنْبِ الَّذِي أَعْلَمُ، وَمِنَ الذَّنْبِ الَّذِي لاَ أَعْلَمُ، عَدَدَ مَا أَحَاطَ بِهِ الْعِلْمُ، وَأَحْصَاهُ الْكِتَابُ، وَخَطَّهُ الْقَلَمُ، وَعَددَ مَا أَوْجَدَتْهُ الْقُدْرَةُ، وَخَصَّصَتْهُ الْإِرَادَةُ، وَمِدَادَ كَلِمَاتِ اللَّهِ كَمَا يَنْبَغِي لِجَلاَلِ وَجْهِ رَبِّنَا وَجَمَالِهِ وَكَمَالِهِ، وَكَمَا يُحِبُّ رَبُّنَا وَيَرْضَى . وَهَذَا هُوَ الاِسْتِغْفَارُ الْكَبِيرُ.

Recite, ‘I seek forgiveness from Allah the All-Supreme whom there is no God but He, the All-Living and the All-Eternal, the Forgiver of sins, the Possessor of Majesty and Honour. And I repent to Him for all disobediences, sins and misdeeds, and for every sin I committed deliberately and accidentally, externally and internally, through word and action – in all my movements, stillness, thoughts and breaths; each and every one of them – continuously, eternally, forever. For sins which I know of, and for sins which I do not know of. As much as everything that the knowledge encompasses, the Book reckons and the Pen writes. And as much as everything that His power created and His will specified. And as much as the ink for the words of Allah as how it is appropriate for the majesty, beauty and perfection for the countenance of our Lord, and as how our Lord loves and is pleased with.’ And this is al-Istighfar al-Kabir [the Great Istighfar].

“Hence, al-Khadir – may peace be upon our Prophet and upon him – recited it, and I recited it after the two of them. By then, I have attained Muhammadan lights and strength, and I have been given divine visions. After which, the Prophet ﷺ said:

يَا أَحَمْدَ قَدْ أَعْطَيْتُكَ مَفَاتِيحَ السَّمَوَاتِ وَالْأَرْضِ، وَهِيَ الذِّكْرُ الْمَخْصُوصُ وَالصَّلاَةُ الْعَظِيمِيَّةُ وَالاِسْتِغْفَارُ الْكَبِيرُ.

O Ahmad, I have presented to you the keys for the skies and the earth. They are al-Dhikr al-Makhsus [the special Zikr], al-Salah al-‘Azimiyah and al-Istighfar al-Kabir.

“Subsequently, Rasulullah ﷺ taught me those without any intermediary. Henceforth, I began teaching the disciples as how he ﷺ has taught me.”