Dalael-us-Suluk

CHAPTER 9

THE WILAYAH OF THE PROPHETS

T he origin of the human race and the habitation of the earth is directly traced to Hadhrat Adam who is the fountainhead of all love and affec­tion:

Lo, I am about to place a viceroy in the earth. ( 2:30)

For this reason ALLAH made him the central figure of Daera-e Muhabbat (Circle of Love). There are many other Circles of wilayah peculiar to Prophets; for example, Wilayah-e Esvi, Wilayah-e Musvi, Wilayah-e Mu­hammadi, besides Prophet Musa privilege of di­rect speech with Him and the Circle of Wilayah-e Ibrahimi.

P rophet Ibrahim suffered numerous trials but remained steadfast. As a reward, he was chosen as His Khalil (sincere friend). The Circle of his wilayah is called Maqam-e Khullah. Just as a king has his confidants with whom secrets are shared, it was Kalim-ALLAH, Prophet Musa to whom ALLAH spoke in confidence. His Circle of wilayah is called Muhibbiyyat (being affectionate). Then there is the chief of the loved ones, Prophet Muhammad. His Circle of wilayah is known as Mahbubiyyat (being a beloved) and Hubb-e Sarfah. Beyond this is the Maqam-e Radha which is described by Imam Rabbani, Mujaddid Alif Thani in the following words:

Above and beyond kashf and karamah is Maqam-e Radha. This is the farthest station in the spiritual pilgrimage and extremely diffi­cult to attain. Only one out of a thousand striving aulia may suc­ceed.

Ruh al-Ma‘ani vol: XVI. p: 20.

S ome learned sufis, like the worthy Imam Rabbani, think that the far­thest station of the prophets’ wilayah is Maqam-e Radha. But beyond this are the Circles of Kamalat-e Nabuwwah (excellence of the Prophets). All research scholars agree that these Circles are beyond Maqam-e Radha which cannot, therefore, be held as the highest station. In the meditation of each of these Circles, the focus is on the Divine Es­sence and an expectation of His Favour. He is the real object of all the Prophets , the Messengers and the Exalted Ones. Variations occur only in the points of view and as such meditations and the states differ. For ex­ample, from the point of view that the Being is:

E xcept the Circle of Haqiqat-e Saum, the other three Circles are the Haqiqat-e Ilahiyah. An access to these is termed as the observation of the Truth. All these Circles are beyond Maqam-e Radha. Thereafter are the Circles of Qayyumiyat, Afradiyat, Qutb-e Wahdat and Siddiqiyat, in that order, the last named being the farthest limit of the Path.

F rom Ahadiyyat, the first stage of the Path, to the Daera-e ul-al-‘Azmi (the Circle of the Exalted Messengers) is halfway on the Path, the remain­ing half is beyond this. That is why any claim of going over the entire Path by a particular wali or his disciple is at the very least, amazing. Anyone attaining Fana-o Baqa, an initial stage of the Path, should be considered a man of great achievement and should gratefully acknowledge it because:

This is the bounty of ALLAH which He gives to whom He wills. (62: 4)

A ll heights attained by the aulia are like the moisture outside a water-skin, in comparison to those of the Prophets . And these can be attained only in a school of piety, from a pious preceptor. It must be remembered that all exoteric knowledge can co-exist in the heart with secular love but not sufi knowledge. To try this combination shall be tantamount to forcing opposites together.

Every knowledge can be acquired side by side with secular love, which aids such an acquisition, but not sufi knowledge. It cannot be attained without mortifying the carnal desires; it is imparted in a school of piety. Promises ALLAH, “Be pious and I shall bless you with knowledge.”

Fatawa al-Hadithiah

T he fact is that Tasawwuf and the Path cannot be attained merely by pronouncing pedigrees, attiring in sufi style caps and robes, displaying long rosaries, arranging festivals on shrines, attending chorus, or esoteric displays of sorts and dancing- the conditions are totally different.

T he first and the foremost is total adherence to the Shari‘ah which calls for a firm belief in Divine Unity and complete devotion to the Prophet’s Sunnah devoid of any heresy whatsoever: Polytheism and heresy cut across the very roots of His Favour.

A gain complete loyalty to the Shaikh is essential; antagonism would re­sult in discontinuation of beneficence. The meeting of Prophet Musa and Khidhar as narrated in the Qur-an (18: 60-80) fully illustrates this point. Lastly there is frequent zikr with utmost sincerity and endeavour. With these conditions one may hope to cover the stages of the Path. Insha-ALLAH, in a decade or two. Tasawwuf means ALLAH’s gnosis and an access to His Realities. Its attainment depends upon singular devotion to­wards Him, a devotion altogether absolved of any expectations from His creation.

W ilayah-e ‘Ulya, the grand wilayah, a domain of the Prophets is only attained by those who completely identify themselves with the Prophets both outwardly and inwardly. The outward aspect demands following Shari‘ah -in toto- and a firm adherence to the Sunnah. There is no room for complacency in mystic pursuits. The inward aspect signifies that a saint should possess inner illumination just as the hearts of Prophets and Angels are illuminated with ALLAH’s light. His heart must be free from all wayward impulses. A wali is not born innocent as the Prophets were, but ALLAH willing, he can attain protection from sins, it does not mean that he should abandon his day to day mundane business, he should rather follow the dictum:

“Occupied without, illuminated within.”

An excellent illustration of such a state is given in the Qur-an:

Men whom neither merchandise nor sale beguiles from remem­brance (zikr) of ALLAH (24:37)

I t is, therefore, not necessary to renounce the world for the purpose of zikr, but it is essential that no mundane love should enter the heart.

I have spelled out the objectives and the means of attainment. I reiterate that purification cannot be attained by mere study of books and periodicals on Tasawwuf. This invaluable bounty can be acquired only in the com­pany of an accomplished Shaikh, through the process of ilqa and in‘ekas. Though there is a definite increase in the books and journals on Tasawwuf yet they discuss only the form and do not offer the substance.

Highest Stages of the Path

T he last limit of wilayah is the Circle of Siddiqiyat. Beyond this are stages reserved for Prophethood.The access of a wali to these stages is similar to that of a menial to the royal palace or like the entry of followers along with their respective Prophets or the companionship of the Prophet’s wives with him, in Paradise.

H ere is the detail of these sublime stages of the Path:

The Circle of Nearness of Prophets, the Circle of Nearness of the Messen­gers, The Circle of Nearness of the Exalted Messengers, The Circle of Nearness of Prophet Muhammad, the Circle of Nearness of ALLAH, the Circle of Union with ALLAH ,the Circle of His Pleasure, the Nearness of His Favour, the Ocean of His Favour, the Treasure of His Favour, the Fountainhead of His Favour and His Veils. To go through these veils even Prophet Nuh’s age will be insufficient. Beyond these veils are probably more stages of the Path, not unfolded to me so far. It is possible that by His Infinite Mercy and His Absolute Power these vistas may also be un­folded one day. There are only three methods to reach these stages, namely:

  1. That spiritual growth of a wali is undertaken directly by the Holy Prophet’s auspicious spirit.
  2. That beneficence is drawn directly from ALLAH, through adherence to the Prophet.
  3. That beneficence is received through the distant Tawajjuh of the one blessed as per (1) and (2) above.