Dalael-us-Suluk

CHAPTER 8

STAGES OF THE PATH

Preliminary Stages

A s soon as the Lataif of a seeker are illuminated and he develops a reli­able capacity, an accomplished Shaikh conducts him through the Stages of the Path in the following manner. First he is put through a stage of absorp­tion and familiarity; then, the Triple Meditations (Ahadiyyat, Ma‘iyyat and Aqrabiyyat), followed by the Triple Circle, meditation of az-Zahir, and al-Batin, (the two attributive names of ALLAH), a stroll of the K‘abah, two rak‘at of Salah and Recitation of the Qur-an therein. Thereafter is the stage of Fana fir-Rasul (a spiritual union with the Prophet).

Reality of Absorption

A bsorption is a state which can truly be felt by one undergoing the ex­perience. Suffice it to say that it is a state in which the physical eyes are closed but the Qalb is fully awake and conscious. One continues to hear and any interruption in the ablution can be felt. There is, however, a great difference between the absorption of the Prophets and that of the aulia. In the case of the former it is perfect and does not cause any interference in their ablution while the latter’s is not so because of the intervention of sleep: ‘Allama Shami in his Durr-e Mukhtar vol: I. p: 105 concludes:

The consensus of the Ummah is that the Prophet is at par with his followers as far as interruption of ablution is concerned except during his sleep, for it has been clearly stated in Hadith:

“My eyes sleep but not my heart.”

Prophet’s Ablution Not Nullified by Sleep

T he Muslim jurists and the scholars of Hadith are unanimous in assert­ing that the ablution of the Prophets is not interrupted by sleep: Writes, Qadhi ‘Ayyadh in his Behr ar-Raiq p: 39 and Shifa p: 281:

The ablution of anyone who sleeps while resting on something is nullified but not that of the Prophet. The author of Fatawa-e Qinia explains that non-annulment of ablution is a peculiarity of the Holy Prophet and this is what all the scholars of Hadith and Muslim jurists firmly believe in.

T he author of Fatawa-e Qinia goes on:

Imam Tahavi inhis Mushkil al-Athar and Imam Baghavi in his Sharah as-Sunnah assert that the Prophet’s ablution is not nulli­fied by sleep: Imam Muhammad narrates with reference to Imam Abu Hanifahthat one day the Prophet slept on his side. As he rose up, he offered his prayers without renewing his ablution and said, “Sleep is confined to my eyes, it does not effect the con­sciousness of my heart.” This is one of the peculiarities of the Prophet.

W rites Imam Muhammad in his Kitab al-Athar p: 94,

Hammad relates with reference to Ibrahim that the Prophet one day performed his ablution and went to the mosque. The call to prayer was given, the Prophet lay down on his side and went to sleep which was evident from his snoring; he got up and offered his prayers without renewing his ablution. Hammad continues that the Prophetis not like others in this matter. Imam Muhammad agrees and reiterates the Hadith, “My eyes sleep but not my heart.” In fine, the Prophet is unlike others, who must renew their ablution, as a matter of obligation, should they similarly sleep. This is the true belief as expounded by Imam Abu Hanifah.

These excerpts establish that all the scholars of Hadith and Fiqh, in par­ticular Imam Abu Hanifah, hold that the Prophet’s ablution is not in­validated by sleep.

D iscussing the subject, the author of Jawahir al-Qur-anvol: I, p: 123-124, acknowledges this verdict of the honourable scholars of Hadith but adds, at p: 125, that it is not a matter of law because the Prophethad in any case slept during Lail at-T‘aris. It is strange that he acknowledges the consensus of the scholars of Hadith in one breath and falsifies it in the other- how deplorable indeed is his egotism! In support of his unscrupu­lous opinion, he quotes Maulana Hussain ‘Ali as having said that the nar­rators of this Hadith had suffered a difference of opinion. But the question is: Has even one of them said anything contrary to this well established belief? If so, it should have been quoted. The age-old principle is that, in case of any difference in the wording of a narration, the common factor is takeninto account, which in this particular case is thatthe sleep of the Prophet does not interrupt their ablution. The wording differs only with regard to the timings of sleep and not the point at issue, and as such provides no support to the author’s opinion.

H is comment (p: 125), of course, cannot overrule the consensus of the majority of the scholars of Hadith. As for the reference to Lail at-T‘ aris is concerned, all the learned scholars of Hadith and jurists have amply clari­fied the point, i.e., observation of the sun is the function of the eye, not of the heart. The latter observes subtleties; besides, the possibility of com­plete absorption unto ALLAH cannot be ruled out. The irony is that the author professes on the one hand to be Hanafi (A follower of Imam Abu Hanifah’s School of Thought) and on the other a Shaikh al-Qur-an, despite discarding the Prophet’s saying, as well as the consensus of the scholars of Hadith and jurists of the standing of Imam Hammad, Ibrahim, Mu­hammad and Abu Hanifah. This daring conduct of the author may be fur­ther viewed in the light of the narration by one of the most learned Com­panions, ‘Abdullah bin ‘Abbas:

T he Prophet was immune from any unconscious breaking of wind. Hadhrat ‘A‘ishah asserts that the Prophet’s heart was never inattentive during sleep and as such his ablution was not disturbed. This is one of the endowed attributes of all the Prophets and peculiar to the Prophet’s heart, and as such, it facilitated his perpetual attention to Divine inspira­tion. Abu Daud vol: I, p: 27 and its explanation Bazl al-Majhud vol: I, p: 125.

T he Hadith, “My eyes sleep, not my heart.” has been quoted in al-Bukhari vol: I, pp: 22, 97, 119 and 254 as well as al-Muslim. Besides, eight narrations have been listed in Khasais al-Kubra vol: I, p: 172 alone.

T he majority of Muslims are unanimous that sleep is confined to the eyes and not to the hearts of Prophets. The Prophet communicated this truth to his Companions as proven by the narrations of Hadhrat A‘ishah, Ibn-e‘Abbas, Anas bin Malik, Abu Hurairah, Imam Hassan Basri, Bukhari, Muslim, Nowavi,Sayuti, ‘A yyadh,‘Ata Muhammad Khorasani and Abu Hanifah and the scholars of Hadith, Hakamand Abu Na ‘eem. It is also listed in outstanding works onIslamic Fiqh like Behr ar-Raiq, Fatawa-e Shami, Fatawa-e Qinia and Khasais al-Kubra. In the light of all this, the strictly personal whim of the author of Jawahir al-Qur-an must pale into total oblivion.

Prophets Receive Revelations During Sleep

S aid Prophet Ibrahim -,

“O my dear son, I have seen in a dream that I must sacrifice you. So look, what do you think?” He said, “O my father! Do what you are commanded.” (37:102)

Normally the Prophet was not awakened, until he would him­self get up because we never knew what was being revealed to him in his sleep:

Fatah al-Bari vol: I, p: 306

I bn-e Kathir and al-Bukhari quote Ibn-e Abi ‘ Umair, an eminent Tab ‘i: “The dreams of the Prophets are indeed revelations.”

W rites ‘ Allama Sohaili:

The angels came to the Prophet at night while he was asleep in a state that his eyes were closed without having an effect on the consciousness of his heart. This is true for all the Prophets .

Raudh al-Anf vol: I p: 343

A ccording to Fatah al-Bari vol: I, p: 307:

Says Khitabi, that a perpetual consciousness was bestowed on the Prophet’s Qalb so that he could remember what was revealed to him during sleep.

Abu Hurairahquotes the Prophet: “While asleep I saw that I was wearing golden bangles. I felt deeply concerned and was inspired to blow them off.”

Fatah al-Bari vol: VI, p: 40

States Ibn-e ‘Abbas, “The dreams of Prophets are revelations. They receive revelations both in sleep and while awake.”

Tafsir Ibn-e Kathir vol: III. p: 468/23

Note : The categorical injunction of the Qur-an bears testimony to Prophet Isma‘il’s belief that the dreams of Prophets were revelation. The same belief was held by the Prophet’s Companions as given in the Hadith. Again this was also the belief of their associates and the renowned Muslim jurists, rather, of the entire Ummah as implied at by ‘Allama Sohaili in his Raudh al-Anf, referred to above.

Question : The Prophet missed his morning Salah in the Lail at-T ‘aris. If the hearts of the Prophets were perpetually conscious and awake he would have discerned the time of Salah and the sunrise.

Answers : (1) The sun is seen by the physical eye and not by the heart. Due to sleep, the function of the physical eye was suspended. The question is, therefore, absurd.

(2) During the state of absorption, the heart gets deeply pre­occupied with the Divine lights and glories and is unmindful of everything else.

Question : In the Hadith under reference, the reason for missing the morning Salah by the Prophet and his Companions is said to be sleep and not absorption.

Answer : To argue about the affected, on the basis of effects, is incorrect. The omission of Salah is an effect and it is possible that the Prophet was affected as a result of his absorption, a likelihood sup­ported by other Hadith, while the Companions were affected by their sleep. The fact that absorption has not been mentioned in the said Hadith does not in any way imply that the Prophet’s sleep caused the omission because any omission due to sleep, according to Hadith is an act of the devil. Since the Prophet had ALLAH’s protection from the devil’s in­fluence, his sleep causing the omission is out of the question. Then there is the principle that any assertion on which a categorical injunction in the Qur-an is not available does not, per se, amount to its opposition.

Question : If the negligence of the heart during sleep is not conceded to, an equation with the Creator is established because, Neither sleep nor slumber overtakesHim is only His Attribute.

Answer : It is proved from the Qur-an that sleep does not overtake the angels 7 nor does it affect the Devil.

Ahya ul-‘Ulum by Imam Ghazali vol: III, p: 21.

T his indeed is one of the negative attributes in which there can be no equality. Eyes are a creation and it is absurd to draw compari­sons between the created and the Creator.

The Reality of Meditations

T he meaning and the reality of the meditation, Ahadiyyat (Divine Unity), is that creation has nothing in comparison to Him. To Him belongs everything high or low: None but He is the Everlasting.

I n the meditation termed as Ma‘iyyat (companionship) the seeker should contemplate Omni-presence and Omniscience of ALLAH on His Own ac­count. This should not be mere belief but he should let his heart be over­awed by His Majesty.

D uring the meditation termed as Aqrabiyyat (extreme nearness) the seeker should contemplate that He is Near, being Omni-present, but Dis­tant by way of perception.

The Triple Circles

I n these meditations, the seeker practices driving away all non Divine love from his heart, for ALLAH does not tolerate any partner in the volun­tary love (as distinct from ingrained involuntary love as of a father for his son) because it amounts to infidelity in love. 8

The Stroll of the K‘abah

C are is exercised in this meditation that a seeker should not think he is meditating the stone masonry of the K‘abahbut its reality, which is something else. The K‘abah is a representation of the transcendent secrets of Divinity, beyond one’s imagination. The refulgence of the Being, pecu­liar to the K‘abah, ceaselessly descends on it. Hence the actual status of the K‘abah, apparently a stone masonry in the world of creation, is a tran­scendental mystery beyond the reach of human intellect. It is an object which can be touched, has a definite location, a pattern but its reality de­fies the bounds of feeling, place and pattern. Such is the grandeur of the K‘abah and such is its reality.

As this meditation sustains and the seeker acquires a certain ca­pacity, he is put through the meditation of Bait al-‘Izzah and Bait al-M‘amur(the K‘abah of the angels on the first and seventh heavens respectively) and he can see for himself the Divine Re­fulgence from the K‘abah right up to the empyrean.

Tafsir-e Mazhari vol: II, p: 101

The Stages of Salik al-Majzubi

T hereafter, he is put through the meditation Fana-o Baqa and taken on to the stages of Salik al-Majzubi. Mark that there is a vast difference between Salik al-Majzub (The Seeker of Absorption) and Majzub Salik. The former is a strict follower of Shari‘ah and the latter is not, because his intellect has been damaged (due to over exposure to Divine Refulgence as a result of inept handling by his guide). He is like a blind man or a man blindfolded, who if put in a car and driven from point A to point B, will not be in a position to describe the landmarks en route. He cannot, therefore, benefit anybody. On the other hand, the former has gone through the stages of the Path and is well versed with its details. These stages are indeed sublime but the ignorant masses mistake every insane for a Majzub (rapt seeker) and consider him an accomplished wali. The reason is that sometimes a Majzub displays strange acts which even a disturbed person may also per­form because he has a certain degree of concentration as corroborated by Sharah al-Asbab (Exposition of the Means). Care must be exercised about such characters. They should neither be condemned nor exalted to the status of aulia in accordance with the principle enunciated by the Qur-an:

(O man) follow not whereof you have no knowledge. ( 17: 36)

T herefore, in all such cases a neutral attitude will be in total accord with the Book. However, should a saint with inner illumination identify him as a rogue, he should be taken as such and not an accomplished wali to the insult of Shari‘ah.

B eyond this are the transcendental stages of the Path. Though in other Sufi Orders, Salik al-Majzubi is taken as the highest stage; in ours, the Naqshbandiah Owaisiah Order, it is considered as the beginning. Indeed the final limit of Wilayah-e Sughra is Maqam-e Taslim (the Station of Submission). Beyond this is Wilayah-e Kubra.Suffice it to say that, ALLAH willing, a seeker can be ushered through the stages of Wilayah-e Sughra to the farthest limit which being in the Realm of Eternity or the Realm of Wonder, naturally takes time. As for the climax of Wilayah-e Kubra, its knowledge has not been confided to any wali nor can anyone acquire it.

Qualifications for the Stages of Wilayah-e Sughra

T here are five conditions for covering the stages of Wilayah-e Sughra:

Note: Beneficence here means spiritual growth which can only be dis­pensed by the aulia, and not by the ignoramuses who circumambulate and prostrate at the shrines or seek help from saints (in absentia) believing that they have powers to deliver mankind from sufferings.

I n these extremely high stages of the Path, the highest office is Siddiq, followed by Qutb-e Wahdat, Fard, Qayyum and Ghauth. There have been numerous Companions who held these offices but, after them few could attain this status. But it must not be mistaken for a moment that despite a common denomination (i.e., the offices bearing the same title), no one can emulate the Companions, because their excellence is undisputed and proved from the categorical Qur-anic injunctions.

Q utb-e Wahdat has three distinct characteristics:

S uch is the state of closeness between a Siddiq and a Prophet, that where Siddiqiyat ends, Prophethood begins. This point is illustrated by the Qur­an in the following verses:

Whoever obeys ALLAH and the Messenger they are with those to whom ALLAH has shown favor of the Prophets and Siddiq. (4:69)

And make mention (O Muhammad) in the scripture, of Ibrahim, Lo! he was a Siddiq, a Prophet. ( 19:41)

T here is no office higher than Siddiqiyat among the aulia. Beyond this are the stages of the Prophethood to which a wali may have temporal ac­cess, like that of an ordinary servant to the royal palace.

W e have indicated the reality, the glad tidings, and the secrets which benefit only those who believe in them. And he who has faith in Divine Power and Wisdom, will be able to do so.

Notes

7 They glorify (Him) night and day: they flag not

8 The ultimate goal is ALLAH Almighty. The loverof the world truly is an infidel.