Surat TA HA 20:114

Tycho crater on the moon

وَقُل رَّبِّ زِدْنِي عِلْمًا

"The incapacity to perceive Him is true perception" said the Noble Companion Abu Bakr Al Siddiq while in the abode of Perplexity مقام الحيرة

"العجز عن درك الادراك إدراك"

"Say My Lord increase me in Knowledge"!
Were you to know Him, he would not be Hu
Were He not to know you, you would not be you
By His knowledge He gave you being
With your limitations you worship Him.

Hu is Hu to Himself not to you
You are you to yourself and to Hu 
You are attached to Him, He is not attached to you.

The absolute circle is linked to the point
The absolute point is not linked to the circle
The point of the circle is linked to the circle 
similarly,
The absolute Essence is not linked to you.
The Divinity of the Essence is linked to the Divine
As the point is linked to the circle. 

"Ibn Arabi Al Futuhat al Makkiah"

Source: Sharh al Fusus li Ibn Arabi, Sheikh Mahmoud Mahmoud alGhurab

Surat al Anbya'a (51-57) : Ibrahim the Spirit

Old Image of the Station of Ibrahim near the Kaaba

وَلَقَدْ آتَيْنَآ إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَالِمِينَ } * { إِذْ قَالَ لأَبِيهِ وَقَوْمِهِ مَا هَـٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِيۤ أَنتُمْ لَهَا عَاكِفُونَ } * { قَالُواْ وَجَدْنَآ آبَآءَنَا لَهَا عَابِدِينَ } * { قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَآبَآؤُكُمْ فِي ضَلاَلٍ مُّبِينٍ } * { قَالُوۤاْ أَجِئْتَنَا بِٱلْحَقِّ أَمْ أَنتَ مِنَ ٱللاَّعِبِينَ } * { قَالَ بَل رَّبُّكُمْ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ ٱلَّذِي فطَرَهُنَّ وَأَنَاْ عَلَىٰ ذٰلِكُمْ مِّنَ ٱلشَّاهِدِينَ } * { وَتَٱللَّهِ لأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَن تُوَلُّواْ مُدْبِرِينَ }

And we bestowed upon Ibrahim His guidance before and of him We were fully knowledgeable. As he said to his father, what are those idols that you are continuously offering devotion to. He (the father) said, we found our fathers (already) worshiping them. He ( Ibrahim) said, you all and your fathers are gravely and obviously lost. He ( the father)said : Have you come to us with Truth or are you playing games. He said: far from it, your Sustainer is the Sustainer of the heavens and earth who split them asunder and I am one of those who witness this. By Allah, I shall plot against you idols when your backs are turned.

Notes before reading: For Ibn Arabi, Ibrahim is the Spirit; his father the primordial Nafs; his people are the celestial expressive selves, [the prototypes existing in the universe of potentialities]...The interaction of Ibrahim and his people is the external manifestation of the dynamics of the soul, the heart and the intellect between being guided and going astray.

The adverb [before] is one of the key words in this verse, opening up for Ibn Arabi and the other Sufi commentators vistas on occurrences in the Azal (eternity before time) and the realities of the verse.

I included at the end of the text brief explanations of concepts that may help with a deepening understanding of the commentary. I say deepening because no other commentary has ever given me the clear vision that what I am offered is not a fixed doctrine but a vessel to travel with through the verse towards the Truth (al Haqq)

Ibn Arabi states in his commentary on the verses:

"And We have bestowed upon Ibrahim" :Ibrahim is the Spirit, the guidance special to him, which only befits those like him. This guidance is towards the Unicity of the Essence (Tawheed Dhati) and the station (Maqam) of the witnessing (Mushahada) and friendship ( Khilla....[ thus Ibrahim al Khalil]). We bestowed on the Spirit this guidance “before”: meaning before we bestowed it on the ranks of the heart and the intellect preceding them in honor and loftiness.

“And of Him we had full knowledge” for no one else but Us knew of his accomplishment and his virtue in the elevation of his position.

He said to his father “who is the primordial Nafs” and to the other celestial selves (the potentialities):” What are those statues?” meaning: what are those intellectual images which are nothing but etchings made on the intellect by products of thoughts and by the nature of existent things (that the intellect comes in contact with, or apprehends)?

“Those to which you are devoted” meaning that you are diligent in representing and in placing in constraining images (Suwar pl: of Surat) [ an act which limits and chains thoughts and vision leading to loss of depth and the ability to voyage to the Unseen solely through the intellect]*

The above was said by the Spirit (Ibrahim) after it left the Station of the Sacred Spirit and protruded through the luminous veils into the space of the Unicity of the Essence, as Ibrahim peace be upon him said :

“I am free from what you associate”- I have directed my Face without deviation ( Haneef) towards He who has burst apart the heavens and the earth (Surat al Anaam see 6: 78-79.)

It is from this station that he said to Jibril peace upon him: “from you No”! **
“We found our fathers” which are nothing but ( 3ilall pl. of 3illa) the secondary effects of the previous universes on the Selves (Nafs) and are all from the people of Jabaroot ***

“In a state of worship of the idols” in that they internalized them within their own essence and became unable to be distracted from them.

“Obviously gone astray” in a veil of light from the Haqq, unable to reach the source/eye/ center of the Essence. Instead, they stand in devotion at the limit of the Attributes unable to be guided to the truth of Oneness (AHhadiyat) and to drown themselves in the ocean of Hu-ness.

(Ibrahim’s people said) “Have you come to us with the Haqq ?” meaning: Is the Haqq speaking to us through you or is it your Nafs ? In which case, your words are nothing but a game that has no reality.

“It is rather your Sustainer’ who is coming to you and speaking to you-He who sustains you by bringing you onto existence, establishing you, bringing you to life, denuding you (from all other than Him), informing you and teaching you...the Sustainer of everything that Has brought you to life.

“And of that “I” – to you- am among the Witnesses”: the Speaker here is al Haqq, the Sustainer. This witnessing is that of the Sustainership and of Creation.

“I will plot against your idols”, I will wipe the images of things, the prototypes ( al A3Yan)**** of the existing things that you have devoted yourselves to bringing about, maintaining and taking care of, then persisted in finding proofs for their reality and truth. You ignored the Eye of the essence of Oneness and instead hurried towards the multiplicity of the Attributes.

References

* see Surah (constraint)

http://www.untiredwithloving.org/surat_constraint.html

** Hadith transmitted by Abu Hurayra detailing the experience of Ibrahim as he was being burned on the stakes, was increasingly drowned in witnessing the truth of Unicity, the archangel Jibril approaches him ans asks if he needs help, Ibrahim responds with the famous :" From you, No!" 
 أما إليك فلا Amma ilayka fala included in the collections of al Daylami and Ibn al Najjar

*** The Universe of the Jabaroot is the third level of the Universe descending from the Divine presence, it consists of the Throne and the Divine Emanations ( FuyuDd Ilahyiat)- (upcoming post)

**** Al A3Yan al Thabita : The fixed prototypes occupy a key position in the thought of Ibn Arabi. They are the restricted potentialities( archetypes) upon which the Divine Attributes take effect allowing for the possibility of the emergence of a creation that is able to perfect itself in order to return to the Divine (also an upcoming post) 

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May Allah swt sanctify the Sirr of Ibn Arabi for this marvel of Knowledge which he shared. It is now that I understand the significance of the Station of Ibrahim so close to the Kaaba; closer than the Station of Ibrahim is only the Hijr ( the place of burial of Hagar, the woman slave who also truly never relied on anyone but God).

I cannot pretend that I got everything Ibn Arabi wanted to say but I pray that I have here something that is of use for us the voyagers. May Allah swt bless us all from Knowledge from Him.

Al Shaytan & al Dhikr, Surat al Aaraf 7:200-201

{ وَإِماَّ يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ } * { إِنَّ ٱلَّذِينَ ٱتَّقَواْ إِذَا مَسَّهُمْ طَائِفٌ مِّنَ ٱلشَّيْطَانِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ }

Rouzbehan Baqli (3Ara’es al Bayan)
Al Shaytan is the dog of the ancient Qahr (The Subjugation that arose in Azal (sempiternity)). Whenever it barks behind the courtyard of your heart, on the side of your Nafs, escape from Our Subjugation to Our Lutf (Subtility, gentleness) and from Us to Us. The Prophet said :”I take refuge from You in You”, and the courtyard became flooded with the light of the Divine Manifestations, the Shaytan running away on all sides.... The envious Shayateen (pl. of Shaytan) observe the Friends of Allah from far so that, whenever the Friends slack at Witnessing the Remembrance and the Remembered and become heedless, the Shayateen can throw at them the fires of dark whisperings from the vials of the flesh. If the Friends would become established in the Station of Witnessing the visions of the Malakut (Realm of Souls), then the Shayateen would not be able to come near them for “they are pursued by a flaming fire of piercing brightness”. [Surat al Saffat 37:10].
Al Junaid saw Iblis in his dream and asked him: “Are you all able to pass by the gatherings of the people of Dhikr ?”. Iblis answered: “As is the case when one of you passes by our company, is touched by it and falls in love with us, so it is the case that when one of us passes by the company of Dhikr, he becomes prostrate”.
Qushayri ( Tafseer Lata’ef al Isharaat)
“Each strict man has a failing and each knowledgeable one commits a mistake; each worshiper has a period of difficulty and each one who is walking purposefully will have a period of nonchalance. For every walker there is a stop and for every divine knower there is a period of veiling. *The Prophet (saaws) stated:” A hundred times a day, clouding will cover my heart and I have to ask forgiveness form Allah swt” ...recounting that he also is subject to what others are subject to. He also said:” Bad temper will affect even the best of my community....
Ibn Arabi
Those who normally guard themselves from associating anyone with Allah, whenever they are touched by Shaytan and start attributing acts to other than Allah, they remember the station of Unicity and the Witnessing all Acts as coming from Allah and regain Sight of the Acts of Allah; with that all else, Shaytan and all others disappear from their Sight

وفي مسند الإمام أحمد وصحيح مسلم وسنن أبي داود وغيرهم عن الأغر المزني رضي الله عنه أن رسول الله صلى الله عليه وسلم قال { إنه ليغان على قلبي وإني لأستغفر الله في كل يوم مائة مرة } هذا لفظ أبي داود ولفظ الإمام أحمد ومسلم { إنه ليغان على قلبي حتى أستغفر الله في اليوم مائة مرة } قال : وسمعته يقول { : توبوا إلى ربكم فوالله إني لأتوب إلى ربي - تبارك وتعالى - مائة مرة في اليوم }

Laylatul Qadr 97:1

Hira Cave

{ إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ ٱلْقَدْرِ }

"We descended it in Laylatul Qadr"
Ibn Arabi
Laylatul Qadr is the physical frame of Muhammad (saaws) in the temporary state (Hal) of the Heart in which he became veiled from the witnessing of the Essence. The descent cannot occur without this state. Qadr is the high rank and nobility of the Prophet (saaws)- the verse means that the high rank of the Prophet does not appear and is not known to himself until that night.
If the fast of Ramadan is started on a Wednesday then Laylatul Qadr is the 29th night.
Fakhr al Deen al Razi
The use of  the "We" pronoun is for the sake of investing the matter with Greatness.
On the meaning of Qadr:
Qadr with a silent ( sukoon) "d" is a verbal noun (masdar) meaning high rank and with a "d" that has a Fatha (da) is a noun meaning :" the decree", " the measuring out" as in Surat al Dukhan 44:4 " On that night every judicious matter is separated distinctly".
The night was called al Qadr (cooking pot) because the Earth becomes overfilled with Angels.
Various Ahadith point to its occurrence in the last 10 days of Ramadan 
al Hassan al Basri
It is the night of the 17th of Ramadan because the day that follows it is the day of the battle of Badr.
Sahl al Tustari
It is named the night of Qadar" measuring out" because during it Allah swt decreed Rahmat ( Divine Mercy) for all his slaves.
Rouzbehan Baqli 
 That night where His Beauty is revealed to the Divine Knowers and the people of Winessing from those who are favored with His proximity. It is He, who has decreed their planes of consciousness (Manazil, pl. of Manzil) in the stations of Knowledge or Unveiling. It is He also who has decreed the ordainment of the Unseen and brought into view the Lights of His Dominion and of His Innermost Realm ( al Jabarut) to those endowed with Hearts. That is why Angels and the Spirit descend on that night, for they give them glad tidings of approaching Union ( Wisal) and eternal revelations of Divine Beauty.

It was said that the descent of the Angels on that night is in order to infuse the heart of the Divine Knowers with Rooh ( Spirit) .

Qushayri

 It is a night during which the worshippers find the measure of their Selves and the Divine Knowers witness the measure of the One they worship....What a difference there is between the finding of a Qadr and the witnessing of a Qadr!

Khatm al Anbiya' : Seal of Prophecy

Imprint of the Seal of the Prophet (saaws)

 Ibn Arabi states:

Muhammad saaws was the foremost locus of the human Prophecy as per his statement:” I was already a Prophet when Adam was between [the stages] of water and mud”. He is the locus of the Seal of Prophecy as per the statement of Allah swt : “ Muhammad has never been the father of any of your men, rather the Messenger of Allah and the Seal of Prophets” (Surat al Ahzab 33:40). When Muhammad claimed to be the father of Zaid [ibn Haritha]*, Allah swt denied the claim that Muhammad was the father of any of our men in order to make void any such relationship and to set his rank apart. Do you not see that no biological male child of the Prophet survived because of his being, in the foreknowledge of Allah, the Seal of Prophecy?

The Prophet said that the Message of Tashree3 (Legislation organizing a religious Path) that he was sent with, along with the Prophecy have ceased; meaning that any subsequent rulings do not originate from Allah and are not our Shariah: “No messenger after me will come with a ruling different from mine, and no Prophet will come with his own ruling sent from Allah”. In that way, he declared the end of the legislative Prophecy. Had he meant something other than that, it would contradict his saying that Issa (as) will descend among us and will be a fair judge ruling between us according to our own Shar’ ( Religious Lesgislation). We do not doubt that Issa (as) is a Messenger and a Prophet [but will not come with another Shari’a that would make void that of the Prophet Muhammad (saaws)]. 

The foregoing means that all humanity until Judgment day including al-Khidr, Elias and Issa is the manifest community of Muhammad, while all humanity from Adam to the day of the Prophet’s Messengership is his interior community.

* http://qa.sunnipath.com/issue_view.asp?HD=7&ID=4017&CATE=108

Source: al Futuhat al Makkia ( The Meccan Openings) p: 2598

Ibn Arabi: "Those whom Allah loves".

Know then, may Allah grant you success, that, Love is a Divine station for He has characterized HisSelf by it and named Himself in the Qur'an al-Wadood (The Loving), and in the Hadith, the Lover.

He is the One Who inspired to Musa in the Torah: "O you son of Adam, by your right with me, I am a Lover, be then a lover to Me."

Mahhabat (Divine Love) has been mentioned in both Qur'an and Sunnah in reference to Allah and the created beings. Allah swt has mentioned the types of people He loves, according to their characteristics; He has also mentioned the characteristics of the people He does not love.

He commanded the Noble Prophet to tell us: "If you love Allah follow me; Allah will love you… "3:31 and stated: "O you who believe! If any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him 5:54"

In mentioning the types of people whom He loves, He then informed us that Allah loves:

Those who turn to Him in repentance 2: 222

Those who purify themselves and those who keep themselves clean and pure(Mutaharun and Mutatahirun) 2: 222 & 9: 108

Those who rely on Him ( al-mutawkilun) 3: 159

Those who are patient 2: 153 ( al-sabirun)

Those who are grateful & thankful 31: 4 (al-shakirun)

Those who give in charity 12: 88 ( al-mutasadiqun)

Those who do good 2: 195, 3:134, 3: 152, 5: 13, 5: 93 ( al-muhsinun)

Those who fight in His cause in [solid] ranks, as though the were a building firm and compact 6:14

The Almighty distanced Himself from some folks because of the presence of characteristics that He does not love; meaning that He, may He be praised, wants those characteristics to vanish, which can only happen if they are replaced with their opposites.

The Almighty informed us that He does NOT love:

Those who spread corruption, the evil-doers ( al-mufsidun) 5:64, 28: 77. He does not love corruption (fasad) 2: 205, the opposite of which is working righteousness/making peace/doing good (salah).

Those who exult over riches 28:76 (al-farihun)

Those who are conceited and act in a boastful manner 4:36 & 31: 18(al-mukhtalun)

Those who are unfair, the oppressors 3:57 & 42:40 (al-zalimun)

Those who exceed the bounds, the squanderer 6:141 (al-musrifun)

The disbelievers 3:32, 30:45 (al-kafirun)

Those who speak evil openly 4: 148

The aggressors 5: 87 (al-mu'tadun)

It is so, that, Allah swt has also made certain matters lovable to us:

Either by their absolute lovable value as He said stressing our indebtedness to Him: 49: 7 "But Allah has made faith (Iman) lovable to you"

Or by making them attractive in our eyes: 3: 14 "Alluring unto man is the enjoyment of worldly desires" and said in the case of the human pair: 30:21

"He put loving-kindness (mawadat) and mercy (rahmat) between you".

-------------------

Source : Al Futuhat al Makkia " The Meccan Openings"

Ibn Arabi : Abd al Wali, Word of Fahwaniat

From Kitab al “3Abadila“(Those who carry the name 3Abd (slave, servant) + a beautiful Name)

3Abdullah bin Haroon bin Abd al-Wali

Surat al Shura 42:9
أَمِ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ فَاللَّهُ هُوَ الْوَلِيُّ وَهُوَ يُحْيِي المَوْتَى وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
Did they, perchance, [think that they could] choose protectors other than Him? But Allah alone is the Protector [of all that exists], since it is He alone who brings the dead to life, and He alone who has the power to will anything.

He said, “There are 5 types of Knowledge:

1. The Science of Ahwal (pl. of Hal, Transient state of Being), it is likened to Wine.
2. The Science of Awham (pl. of Wahm, Illusion, false perception), it is likened to Honey
3. The Science of Tawheed (Unicity) and by this I refer to that which was brought by the divinely appointed laws, it is likened to Milk
4. The Science of Forms and Rituals (Rusoom) is likened to water which in turn is divided into: a) water from Ghayth ( rain, help) associated with the Arwah (pl. of Ruh, Spirit, and what they contain), its knowledge is Changeless (enduring, fixed) b) Water from a 3Ayn (source, eye) associated with the universe of composition and what it contains of meanings, its knowledge is Changeable”.

He said, “Of the slaves of Allah, there are those through whom the rulings (constraining and molding) of worship course in their entirety without those rulings having been shaped in their hearts. If one, should ask: “Some acts of worship require Intention which is an act of the heart, how could one imagine worship occurring without it”? I would answer:” [In those people], even intention occurs without the person having a clear intent in their intent” [their worship comes from al-Wali to Allah without active involvement on their part]

He also said,” Whoever is realized through al-Haqq (Allah, Reality) is not characterized by the attributes of Sidq ( Truthfulness) or Ikhlas (Sincerity) nor does he experience a Hal (transient state of being) nor a Maqam (station)”.    

He also said,” Divine Opening (Fath) is not limited to the [time of] worship, but may  be given outside of the worship acts in an even more extensive manner than within worship; for Divine Opening is Generosity and Gifting while pious acts are to be rewarded in the next world”

He also said,” Do not ever enter to the Divine Presence (HhaDdra Ilahyat) while someone is drawing you from behind; for whosoever pretends, that he has received an Opening from Divine Providence, that he has received specialized approximation (Taqreeb), that his Knowledge of the Divine is from this type, that his drink is from this source, but is in truth indebted to another creature who is demanding its right from him, then, that person has lied and what he pretends to is false- for that, is the condition of Divine Opening. Knowledge may be bared to such a person but no Divine Proximity will be his”.

He also said, “There is nothing other than accord (Muwafaqa) and dissent (Mukhalafa).  Divine Proximity is reached through accord when the veils are lifted; through dissent, Divine Distance occurs and veils are sent, for He is the Near and the Far”.

He also said, “There are some slaves who are not negatively affected by rebellion and acts of transgression because Divine Providence has preceded in their case by Allah. O you transgressor of the limit of your Lord! Look at the kind of Openings that are occurring for you in the Eye of Proximity, have they changed or have they not? If they have, know then that Allah has warned you that you are in the Eye of Distance, were He to inspire you and lead you to successes in true Repentance, you would then be the “happy one”.

If your state has not changed despite your dissent and your transgression against sacredness then [try to understand]:

Is your continued success due to Divine Providence wherein transgressions do not affect you negatively “That Allah may forgive you of your sin that which is past and that which is yet to come” Surat al Fath (48): 2. [In your case], forgiveness has preceded transgression?

Alternatively, does this [this lack of change in your state] originate from the Eye of Ruse so that you weaken and then be deprived from your state only at the moment (waqt) when its loss would hurt you the most?

If it is a ruse, return to the Eye of Accord and obtain knowledge of the Word of Fahwaniat (the address of the Haqq in the Universe of Amthal [Models/Ideals: the Universe between the universe of the senses and the Universe of pure spirits]). With that Word, all suspicions and doubts are erased and there is no other Path to Him other than this one; if you do not find Him there, know then that this is a Ruse.*

He also said, “When Knowledge, from the side of al-Haqq, was spread on the carpet of Mercy, all creatures hurried towards it and took it from different paths. No matter how much they deviated from the path, which they took Mercy from, those who are responsible for this site redirect them to the “site of confluence of those paths”. If they respond to them, they will be fulfilled for those are more knowledgeable of the ‘Ayn al Jam’ than anyone else is. Their Ayn al Jam’(Eye of Togetherness) is the Absolute Oneness (Ahadiat) of the Path [? Travelling in Allah?]

*Definition obtained from al Futuhat al Makkiat

 Sheikh Syed Mutawali recites from Surat al Shura (42) verses 3-15
http://audio.islamweb.net/audio/listenbox.php?audioid=88656&type=ram

Surat al-Anaam 6:161-163

{ قُلْ إِنَّنِي هَدَانِي رَبِّيۤ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ دِيناً قِيَماً مِّلَّةَ إِبْرَاهِيمَ حَنِيفاً وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ } * { قُلْ إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ ٱلْعَالَمِينَ } * { لاَ شَرِيكَ لَهُ وَبِذٰلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ ٱلْمُسْلِمِينَ

Say: "Behold, my Sustainer has guided me onto a straight way through an ever-true faith-the way of Ibrahim who turned away from all that is false, and was not of those who ascribe divinity to aught beside Him."


Ibn Arabi

{ قل إنني هداني ربّي إلى صراط مستقيم } إلى طريق التوحيد الذاتي { ديناً قيماً } ثابتاً أبداً لا تغيره الملل والنِحل ولا تنسخه الشرائع والكتب { ملّة إبراهيم } التي أعرض بها عن كل ما سواه بالترقي عن جميع المراتب مائلاً عن كل دين وطريق باطل فيه شرك ما، ولو بصفة من صفات الله تعالى.

Say, my Sustainer has guided me to the Path of the Unicity of the “Essence”, a Path that is steadfast, never changing, unaffected by the various (spiritual) Ways (Millah) and religions (Nihlah); a way that cannot be abrogated or concealed, neither by any religious regulations nor by any Scriptures. The way of Ibrahim by which he turned away from all other than Him, ascending beyond all ranks, avoiding every Path that may contain a hint of untruth, even if- this particular Path is- adhering to one of the attributes of Allah most high.

{ قل إن صلاتي } أي: حضوري بالقلب وشهودي بالروح { ونسكي } أي: تقرّبي أو كل
 ما أتقرّب به بالقلب { ومحياي } بالحق { ومماتي } بالنفس كلها { لله } لا نصيب لي ولا لأحد غيري فيها لأني قمت به له بالفناء فلا وجود لي ولا لغيري حتى يكون لي حظ ونصيب { ربّ العالمين } أي: له باعتبار الجمع في صورة تفاصيل الربوبية { لا شريك له } في ذلك جمعاً وتفصيلاً { وبذلك أُمرت } أي: أُمرت أن لا أرى غيره في عين الجمع ولا في صورة التفاصيل حتى أعمل له كما وصفني تعالى بقوله:

{ مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ }

[النجم، الآية: 17] فهو الآخر والمأمور، والرائي والمرئي { وأنا أوّل المسلمين } المنقادين للفناء فيه بإسلام وجهي له باعتبار الرتبة في تفاصيل الذات وإلا فلا أول ولا آخر ولا مسلم ولا كافر.

Say My prayer : means my presence with my Heart and my witnessing with my soul;{نسكي} my approaching Him, and everything my heart uses to approach [through and with], my life by al-Haqq and the death of the totality of my Nafs, all are for Allah: meaning that neither I nor any other have any part of it. For I undertook evanescence (Fana’) only for His sake: There is no existence for me or for others within this Path . 
All this is for Him, the Sustainer of all the Universes ( Rabb- al- Alameen) : in the totality of all His Attributes and in their detailing. This, I was commanded meaning: I was commanded to see no other than Him in the high rank of "Togetherness of the Essence"* and not in the Shape or details of the creation (Sufiyya: the outer form (Surat) of creation)**. All this, in order that I may act in and towards Him as He has described me [The vision did not deviate nor did it exceed the limit : al-Najm, 53:17]. He is simultaneously the Other and the One who is commanded, the Seer and the One who sees. [And I am the first of those who submitted], those who are led to evanescence in Him as I surrender my face and my direction to Him (Wajh). For the Highest rank is within the details of the Essence where ultimately there is no first and no last, no one who surrendered and no one who covered the truth.
*Ayn al Jam3’ (Eye/Essence of Togetherness)

** Seeking Allah’s attributes and deeds in the universe is a lower rank of gnosis, worshiping the outer manifestations (Surat) even if created according to His own Surat is limiting ourselves. We must aim further along in time, space and spiritual knowledge towards the Essence.
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A very moving recitation of the verses from Shaykh Ragheb Mustapha Ghalwash, Syria 1969 (item 2)

http://www.archive.org/details/GhalwashSyria