Dalael-us-Suluk

CHAPTER 7

LATAIF AND THE ACCOMPLISHED SHAIKH

T he learned sufis are the authoritative interpreters of the fundamental statutes, by dint of their intuition, of Tariqah, gnosis and Islamic mysti­cism. They deduce the esoteric Zanni ordinances in the same manner as the learned jurists do with regard to similar exoteric ordinances. The for­mer, however, have an edge over the latter and that is by way of kashf and ilham. The endeavour of the jurists is through personal opinion in the light of relevant facts while the sufis make use of their kashf and ilham, a Di­vine intuition. Obviously a Divine intuition is superior to personal opinion. However, the yardstick for the validity of both methods is that their con­clusions must not be at variance with the Book and the Sunnah, though the superiority of the sufi method is well established:

Ilham is a light with which ALLAH honours any of His bonds­men He wills.

Fatah al-Bari M‘a Bukhari vol: XII, p: 315

P ersonally, I prefer the Ijtehad of the learned jurists over kashf and il­ham, because this has been the practice of the sufis themselves who have invariably followed the former. The jurist’s endeavour, therefore, takes priority for practical purposes.

The Five Lataif

T he learned sufis maintain the human body has ten components. The four elements (air, water, fire, clay) and the soul are corporeal while the five Lataif, (Qalb, Ruh, Sirri, Khaffi and Akhfa) 3 described in Chapter V are incorporeal. Some argue in favour of an additional one, i.e., Sultan al-Azkar taking the total to 11. These theories do not hold because the Lataif are incorporeal and subtle things. The inclusion of the soul is a mere probability. As for Sultan al-Azkar, it is not a Latifah at all but a manner of zikr in which it is assumed that zikr is emanating from every cell of the body. In fact, the Lataif are only five, others being referred as such only as probabilities.

Differences of the Lataif

S ome sufis believe in the diversity of the Lataif while others, the research scholars, are convinced of unification and argue in favour of only one, the Qalb, which they believe is endowed with a number of attributes. They con­tend that just as a person having a number of different attributes (e.g., a scholar, a Qari, a scribe, an orator, etc.) continues to remain one entity, simi­larly the Qalb is also the focal point of all other Lataif. The variation in the signs and colour of lights and functions of the Lataif is ascribed to the multi­plicity of attributes and does not alter the factual position of the Qalb. Should this point of view be accepted, a question will arise as to why the learned sufis direct disciples to focus their attention at different points in the chest during zikr, although their method, in addition to being continuous has the backing of kashf. Therefore, diversity will have to be conceded. Now in the method called Zikr-e Qalbi all attention is concentrated on the Qalb because it is the focal point of Divine lights and glories. Just as the Qalb has connection with the physical heart, other Lataif are connected, though analogously, to their respec­tive points of location. That there are specific points in the human body denot­ing location of various Lataif is supported by Hadith. Abi Mahzurah:

Then the Prophet placed his hand on the forehead of Abi Mahzurah, moved it down on his face, onto his chest and according to another version to his liver and finally down to his navel and invoked Divine blessings for him.

Note: The Prophet might have done this perchance or with a specific purpose, it proves that these points have definite sanctity; and that is our point.

T hose who support the theory of unification argue that only Zikr-e Qalbi and not of other Lataif have been mentioned in the Hadith. However, Imam Ghazali in his Ahya ul-‘Ulum, vol: III. p: 4. has recounted some of the Lataif and proved their unification adding that the Ruh, the Qalb, the intellect and the soul are one and the same thing, the diversity among them is relative.

Reason for Differences

B ecause of the utmost proximity of Lataif, Zikr-e Qalbi leads to an induce­ment of effects, lights, colours and functions into other Lataif as do the rays of the sun into the reflecting mirrors. The mirror facing the sun will be reflecting the sun's rays into all others placed opposite to it.

T he theory of diversity is also supported by genuine kashf because as soon as the Lataif of a seeker are illuminated, he moves on to the stages of the Path, starting from the first empyrean, far beyond the seventh heaven. He can then see his Ruh in flight but not the other Lataif. Should a seeker not observe this, how could he know that he was actually traversing the stages of the Path? A question may be asked as to how can the Ruh be seen in its flight and at such a great distance? The answer does not lie in vain argumentation, but in ‘getting down to brass tacks’ in the company of, and under the guidance of an accomplished Shaikh.

N ot to embellish, but by way of gratitude and remembrance of His Grace, I wish to place it on record that anyone with sincerity of purpose, and with no intention for ulterior motives, should come to me for only six months. 4 He will be put to certain restrictions, namely; a pure and wholesome diet at a reduced scale, reticence, less sleep, seclusion, preoccupation with zikr and meditation, and will be given Tawajjuh twice a day. ALLAH willing, he shall see for him­self what the Ruh looks like during its flight. This period of six months is prescribed on the lines of the Prophet while the zikr will be conducted in ac­cordance with ALLAH’s Commandment:

...Remember your Rabb much, and praise Him in the early hours of the night and the morning. ( 3:41)

A nd restriction on speech and need for seclusion are essential for the proper grooming of a seeker as enunciated in the verse:

You shall not speak to mankind for three days except by signs. ( 3: 41 )

M y dear reader! Sincerity of purpose is totally lacking. Not to speak of the Muslim masses, even the ‘Ulama fail to appreciate the gravity of the situation and contend that it is enough to abide by the dictates of the Shari‘ah. I reiterate that without inner purification, the Shari ‘ahcannot be purposefully followed. To recite Ia-I1aha-ill-ALLAH(there is no one worthy of worship and obedience but ALLAH) does indeed amount to the negation of all outward gods, but, the deities set within one’s soul can never be gotten rid of without its purification.

T he learned externalists can describe the permitted and the prohibited, but cannot differentiate one from the other as it depends upon inner en­lightenment, which is extremely rare. ALLAH has, in His infinite mercy, blessed mankind with three distinct faculties for perception: imagination, intellect and inner illumination. The first is of no consequence in compari­son to the second, which in turn, pales into insignificance when matched against the third. The learned externalists lack the third faculty, which has been inherited from the Prophet by true erudites and learned sufis.

My dear friend! This invaluable wealth cannot be attained by setting up sufi institutions, publishing journals, or by mere study of dry-as-dust books on the subject. It is a matter of ilqa and In‘ekas, which only an accomplished Shaikh can dispensate to sincere seekers in his company.

Who is an Accomplished Shaikh

S uch a Shaikh must possess the following characteristics:

And obey not him whose heart We have made heedless of Our remembrance who follows his own lust. ( 18:28)

M y method is that I do not only take bai‘at on my hands but also impart knowledge of the Path and after a seeker covers its initial stages, take him di­rectly (spiritually) to the audience of the Prophet who undoubtedly is the spiritual leader of the entire universe. This is not the idle talk of a pseudo-saint who will tell his disciple to imagine as if he were in the audience of the Prophet. What matters is that the seeker should himself see his Ruh negotiat­ing the initial stages of the Path, into the audience of the Prophet and taking bai‘at on his sacred hands. Anyone not having such an access to the Prophet and still taking bai‘at from the believers is a cheat, and is bound to meet Divine Retribution. This distinction between an accomplished Shaikh and a shallow master must be fully understood.

Some simple folk ask whether the death of a guide would necessitate a fresh bai‘at. They should know that bai‘at by itself is not the end but a means to the end i.e., Divine Pleasure. Taking the hand of an accom­plished Shaikh and receiving instruction from him with devotion, ultimately leads to the attainment of this end. If you do not take another guide on the death of the first one, it is to the detriment of your own vital inter­ests. Your goal in that case is not Divine Pleasure but the worship of saints. It is a historical fact that the Companions, after passing away of the Prophet took bai‘at with the four noble Caliphs, one after the other.

A s for the mystic way of life,the relationship between the seeker and the Shaikh is a highly delicate affair. In the case of an ordinary teacher, one may continue to benefit from his instructions in spite of his aversion and antagonism. But in the matter of pursuance of the Path, any indifferent atti­tude towards an accomplished Shaikh, (if you are fortunate enough to find one) is not only detrimental to beneficence but also totally forbidden. His opposition, in fact, amounts to negation of the very purpose of inner puri­fication and Divine Pleasure.

The Need for a Guide

S ome people hold that there is no need to seek a guide. They argue that books on Tasawwuf list all methods of zikr and invocations and by follow­ing them one can achieve salvation. They forget that when indisposed they do not rely on medical books or personal knowledge, but consult a quali­fied physician or specialist if possible. Similarly for spiritual health and progress one must turn to a spiritual specialist without whose guidance ac­quisition of spiritual health, inner purification and ALLAH ’s Pleasure are inconceivable.

Notes

3 T he function of Qalb is zikr, of Ruh- constant attention, of Sirri- kashf, of Khaffi- om­nipresence, observation and manifestation of Divinity, and of Akhfa- observation of Divin­ity and total communion.

4 The learned author had prescribed a period of six months to enable the spirit to fly and to witness its flight. Beside the important condition of earnest seeking, the end re­sult has been clearly entrusted to the Will of ALLAH, as the wording ‘ALLAH willing’ in the text indicates. There is nothing unusual about it. Every experienced teacher and expert can put forward such an appraisal, on the basis of his experience and expertise. It must be remembered that the principle of acquiring conventional knowledge and skills by different people in varying length of time, according to their determination and ca­pacity, equally applies to the seekers of the sufi path. For sure, we have seen disciples of the author attaining, by ALLAH’s Grace, the power of levitation and observation within a week or so; (that is the Bounty of ALLAH, which He gives to whom He will), and there is nothing new or extraordinary about it.

(a)Maulana Ashraf ‘Ali Thanviwrites in al-Ibqa (a journalpublished by Maktab-e Thanvi Karachi, comprising sermons of theMaulana delivered in his life time), that Maulana Ghulam Rasul Kanpuri was popularlyknown as “Rasul Numa”, (literally, one who shows the Prophet ), because it was his karamah that he could make every aspirant see the Prophet in full consciousness.

(b) Imam Yafai writes in his Keyafat al-M‘ateqiawith reference to Munaqib-e Shaikh ‘Abdul Qadir Jilani. A disciple of this great saint narrates that one night the saint set out quietly, followed by him. The doors of the city opened and closed auto­matically as they passed by, till they reached the place where a dead body was lying.
A man was brought whom the Shaikh converted to Islam and said, “This man will take the place of the dead.” They returned. The following day he inquired about the mysterious affair and the Shaikh explained: “We had gone to Nehao where the sev­enth Abdal had passed away. The man converted to Islam and appointed in his place was a Christian from Constantinople.”

This incident has been listed by ‘ Allama Sayuti in al-Hawi lil Fatawa and al-Juz ad-Dal, and by Maulana Thanvi in his al-lbqa. The point to note is that a man (by the Grace of ALLAH and the beneficence of an accomplished Shaikh) embraces Islam and makes progress in the Path to such an extent that he becomes an Abdal overnight.

(c) Another incident is narrated in Fawaid al-Fawad p: 71-72;

Then the conversation turned towards Shaikh Baha ud-Din Zakariah, who was said to have attained as much in only 17 days as others could not do in years. This caused some heartburn among the old timers who complained that an outsider from India had been so richly rewarded in such a short time, while they had been in the service of the Shaikh for years together. When the word reached the Shaikh, he told them. “You are like wet logs which take time in catching fire, while Zakariah was like a dry twig, which ignited with a single blowing.” Note that the earnest seeker who had the neces­sary capacity, consummated in seventeen days by the beneficence of an accomplished Shaikh.

(d) Maulana Gangohi in Imdad as-Suluk p: 31:

Under all the prescribed conditions, if a true seeker adheres to the Prophet’s Sunnah for a continuous period of 40 days, he will, ALLAH willing, be blessed with in­trinsic manifestations. To begin with, he shall see spiritual lights and stars, then an­gels, followed by Divine Attributes and through them some of the subtle truths, all this being the outcome of zikr.

(e) Maulana Ahmad ‘Ali Lahori (Majlis-e Zikr Part X)

“O young man! Do concede to the Prophet’s saying that a grave is either a garden of Paradise or a ditch of Hell, or come to me with expenses for fourteen years. O young man! You lived on your father for that long to earn a BA degree, try it here also and mark that I am not prepared to feed you on alms, I shall first see if the intrin­sic light in you has not gone off as per Qur-anic pronouncement: As for the disbeliev­ers, whether you warn them or warn them not. It is all one for them; they will believe not. (2:6). As a result, if you are not mutated, I shall take you to an accomplished Shaikh and request him that this young man is inwardly blind and may be brought round. After you are spiritually enlightened and declared competent by the said Shaikh, go over to Miani Sahib (the largest graveyard of Lahore) and look into a couple of graves. You shall know for yourself the truth of the Prophet’s statement.”

(f) All this clearly indicated that the sufis had been prescribing different periods for acquisition of intrinsic manifestations and due to variance in the degree of earnest­ness, capacity and perfection of the Shaikh, the period varied from a moment to a day, 17 days, 40 days and 14 years.

5 T he scholars among His bondsmen fear Him alone. (35:28). Wrote Shaikh Shahab ud-Din in the explanation of this verse: Anyone not fearing ALLAH is not learned.

6 The characteristics listed under (6), (7) and (8) above clearly indicate that the term ‘an accomplished Shaikh’ here means a guide, who is capable of leading others onto the mystic Path and over its various stages. To do so, the stage termed as Fana fir-Rasul has the basic standing.

A Shaikh who cannot do this is imperfect in the mystic way of life. The author of al-Abraiz p: 34, writes that so long as a spiritual communion with the Prophet is not attained, a communion with ALLAH is out of the question. Shaikh Rafi ud-Din in his treatise on bai’at writes on this point:

The bai‘at considered reliable and acceptable by the sufis, is of four types:

Any other kind of bai‘at solemnised for the attainment of worldly prosperity or for any secular benefits is of no consequence whatsoever.

(1) Bai‘at-e Shari‘at

This should be solemnised at the hands of a guide who beside being erudite and pious should:

(a) neither ignore nor show partiality in commanding what is right and forbidding what is wrong,

(b) judge and adopt the best and easiest possible course suiting the seeker’s gen­ius. The outcome of this bai‘at will be salvation in the Hereafter.

(2) Bai‘at-e Tariqat

The reality of this bai‘at is that when a resolute bondsman of ALLAH hears about the ex­cellence and eminence of the aulia and learns about their karamah. e.g., people achieving their wishes, and the aulia having control over feelings and influencing a change of heart towards ALLAH, knowing the states of the dead or events of the future through kashf, meeting pious spirits etc, a yearning to attain these miraculous attributes naturally overtakes him. Since no skill can be acquired without practical training under the guidance of an expert, it will be impossible for anyone to attain proficiency at his own through limited human intellect. Therefore only that person who already possesses the foregoing attributes and is also a proficient teacher should be taken as a guide and a spiritual mentor and followed in letter and spirit to help attain the desired goal. The outcome of such a bai‘at is purification of the soul and illumination of the spirit with the Divine light enabling one to become a fountainhead of beneficence for others. This dispensation of beneficence makes one a Di­vine beloved because the entire creation is ALLAH ’s family and ALLAH loves him most who is of greatest service to this family. Such a person is honoured with wilayah and right­eousness.

(3) Bai ‘ at-e Haqiqat

Embodies: (1) total self denial. (2) forsaking secular connection. (3) mortifying carnal desires and (4) becoming inwardly unconcerned with relatives and worldly rank and posi­tion. The outcome of this bai‘at is an existence eternalised by His lights, and the mortification of the dictates of the baser self. It is therefore obvious that the qualification of a Shaikh inducting persons to Bai‘at-e Tariqat and Haqiqat are different from those relating to Bai‘at-e Shari‘ at, and without possessing these qualifications he is not entitled to take Bai‘at-e Tariqat and Haqiqat.

Says Shaikh ‘Abdul Qadir Jilani (al-Fatah ar-Rabbani. Majlis 50).

“O wayfarer of the Hereafter! Be with a guide each moment till you reach the destina­tion. Serve him well throughout the journey. Be very respectful and do not wander away from his path, for he shall familiarise you with it and take you to the nearness of ALLAH . When convinced of your virtue and sincerity, he will make you his deputy in the caravan till you are brought and entrusted to the care of the Prophet . Pleased, the Prophet shall favour you with his deputyship in the realm of spiritual truths and introspective states. So you will be an ambassador between the Creator and His creation moving to and fro and a servant of the Prophet , remaining constantly in his attendance. Remember that all this cannot be attained through ‘make believe’ and self-indulgence. It is something sacred, em bedded in the hearts and substantiated by practice.”

He goes on (Majlis 44),

“Guides are of two types, namely guides of Shari‘ah and guides of mysticism. The former shall lead you to creation and the latter to the Creator.”

Says Maulana Rashid Ahmad Gangohi:

For a Shaikh, an understanding of the stations and the stages of the Path, the colours of the Divine lights peculiar to each one and the grandeur, advantages of ablution, the stages of Fana-o Baqa beyond the phases of inspection and observation of Divinity as well as the gnosisof His Greatness, Magnificence, Unity and Individuality is a must. This shall enable him to bring up the devotees and guide the seekers correctly and to be worthy of being called a Pir(spiritual guide).

Imdad as-Suluk p: 27.

Says Hadhrat Sultan Bahu,

Remember that a Fana fi-ALLAH saint is a perpetual observer of Divinity. It is not at all difficult for him to enrapture a seeker with the unity of God and to take him to the spiritual audience of the Prophet . This cannot, however, be attained by remembrance, abstinence and piety alone; for it is an accomplished Shaikh who takes a seeker to his destination, holding him by the hand. It will be incorrect to call anyone who is deprived of these capa­bilities, as an accomplished Shaikh, he is on the contrary, a robber.

‘Ain al-Faqar p: 6

Says Mujaddid Alif Thani,

Knowledge of the state of the seeker and the stations of the Path, gnosis of the realities of Divine manifestation, acquisition of kashf and ilham and correct interpretation of events, are the essentials of this office. Without attaining them, any claim of spiritual deputization and sainthood is as good as building castles in the air.

Maktubat Part I, Chapter 4. p: 221

These extracts should dispel any doubts about the conditions and pre-requisites spelled out by the learned author for an accomplished Shaikh. One does, however, wonder as to why the sufi saints nominate persons who do not fulfil these conditions as their successors. It is true that they sometimes do so but only for the purpose of Bai‘at-e Wasilat. They are not competent to enforceBai ‘ at-e Tariq‘ at. If such a person, out of ignorance, annexes to his name the title of Shaikh-e Tariqah, it does not in any way change the factual position. - Compiler