Dalael-us-Suluk

CHAPTER 11

OFFICES OF THE AULIA IN DETAIL

‘Abdal,Qutb, Ghauth, Qayyum, etc., are titles of various aulia. It is not the belief of the veterans of the Faith and learned sufis, that those elevated to those offices are authoritative, self governing, capable of doing good and bad to others at will, knowersof the Unseen, omnipresent or the ob­jects of prostration for mankind, and that to call for their help (in absentia) is permissible. Some heretics completely misunderstanding the entire is­sue, have not only themselves gone astray but have also deluded others, while some zealots have, for no evident or apparent reason, objected to the term Ghauth. Both have been carried away by what we call extremism.

That terms Ghauth and Qayyum are found in numerous reference books and many a celebrated monotheist has repeatedly referred to them in his writings. Maulana Hussain ‘Alihas used the term Ghauth several times in his Fawaid-e ‘Uthmaniah. So did Shah Wali Ullah Dehlawi, Shah Isma‘il Shahid,Imam Rabbaniand Thna Ullah Panipatti(inhis Tafsir-e Mazhari)-may ALLAH bless them all.

Ghauth and Qutb

T heorigin of some of the terms can be traced directly to the Book and Hadith, for example Abrar (holy), Akhyar (virtuous) and Nuqaba. ‘Allama Sayuti has edited a comprehensive treatise on the terms referred to in the preceding chapter. Discussing Ghauth and Qutb in the said treatise, he writes,

According to Majm‘a al-Zawaid, the source of the Hadith is reliable.

Note: The Hadith narrated by Hadhrat Ans has been corroborated by many Hadith, while the one narrated by ‘Abdullah bin Mas‘ud has been elaborated by the Hadith of Khatib. All these go to prove the existence of four Qutband one Ghauth.

Duties of each Qutb

The duties assigned to each Qutb have been outlined by Imam Rabbani in the following words,

Qutb-e ‘Abdal is a source of ALLAH ’s benediction in matters re­ferring to the existence and sustenance of the world, while Qutb-e Irshad is a source of beneficence relating to the rectitude and guid­ance of mankind. Thus the beneficence of Qutb-e ‘Abdal particu­larly concerns the genesis of, and provisions to, mankind, removal of their distress, looking after their health and comfort while Qutb-e Irshad is concerned with matters pertaining to faith, guidance, help for good deeds and repentance, etc.

Qutb-e Madar

Thna Ullah Panipatti in his discussion of the meeting of Prophet Musa and Hadhrat Khidhar quotes Imam Rabbani,

“ALLAH has deputed me (Hadhrat Khidhar) as the helper of Qutb-e Madar, who is one of the aulia and to whom the world owes both its sustenance and existence; because of his blessing, the world exists. The Qutb-e Madar is now in Yemen and is an adherent of Imam Shaf‘ai, and I offer my prayers behind him.”

The Hadith narrated above by ‘Allama Sayuti with reference to Kanani, continues further,

“The abode of Nuqaba, Nujaba and ‘Abdal is in the West, Egypt and Syria respectively. Akhyar are travellers while Qutb occupy the corners of the globe. When a calamity afflicts mankind, the Nuqaba raise their hands in supplication, followed by Nujaba, Akhyar, Qutb, and Ghauth in that order till it meets Divine accep­tance. This order is not, however, always necessary.”

al-Khabr ad-Dal p: 23

Imam Rabbani describes Qayyum thus,

The enlightened saint who is like a deputy taking care of the im­portant affairs of mankind. Though rewards descend from the Sovereign Rabb, yet they are distributed through him.

Maktubat vol: II,p: 2

Fard and Qutb-e Wahdat

The blessing of these souls is reflected precisely in the Hadith which re­counts the supplication of the Prophet on the eve of the Battle of Badr,

“O ALLAH !Should this contingent of Muslims perish today, there shall be none left on the earth to worship You. ”

The perception of Divine Unity and the abundant and speedy dispensation of His beneficence are among the characteristics of Qutb-e Wahdat and Fard. ALLAH’s gnosis indeed depends on them.

The Accomplished Man

According to Imam Rabbani, Qayyum is an accomplished saint and all Divine beneficence and excellence, both inward and outward, are directly connected with him. His position is that of a deputy. This reality can be clearly seen from the Hadith, “The source and the fountainhead of all fa­vours is ALLAH while I am the distributor.”

Qayyum deputises the Exalted Messenger. Anyone opposing him stands deprived of all Divine blessing because the antagonist of the deputy is a rebel, and a rebel never gets any favours from his monarch. Everything from the Sovereign Rabb, good or bad, is received by the subjects through His deputy. When mankind is seized by distress, the Ghauth raises his hands in supplication and the distress is alleviated, if He wills. It must, however, be remembered that a Ghauth does not by himself wield any authority, but is only a Mustajab ad-D‘awat person. Similarly a Qayyum is a source of all Divine benefactions, while Qutb-e ‘Abdal and Qutb-e Irshad are the media of partial Divine favours, each one receiving specified rewards. Qutb-e Wahdat and Fard have direct links with ALLAH and, as such, are far superior to Ghauth and Qayyum.

Explanation of the word Ghauth

The literal meaning of Ghauth as an adjective, in Arabic usage, is ‘the crier, the suppliant, the complainant’ and as a verb ‘to call, to complain, to cry.’ In sufi terminology, Ghauth is used for that Mustajab ad-D‘awat per­son who cries and supplicates before ALLAH, the Arabic lexicon supports this meaning. To interpret this word as ‘The one who independently re­dresses the grievances of mankind’ is a common misnomer.

Meaning of the term Mustajab ad-D‘awat

It is generally believed that once a seeker grows into a saint after cover­ing the Stages of the Path, his every supplication receives Divine approval. But the fact remains that supplication is, after all, a request and not an or­der. All supplications of even the Prophets who are Mustajab ad-D‘awat beings, were not granted. The supplication of the most exalted - Prophet Muhammad, for the removal of dissension from among his Ummah was not accepted. Therefore, to assume that every supplication of a saint is met, amounts to misunderstanding and is a transgression.

According to learned sufis only Ghauth, Qayyum, Fard, Qutb-e Wahdat and Siddiq are the Mustajab ad-D‘awat among the aulia. However, as an exception this favour may be bestowed on others, if ALLAH wills. The point to remember is that those who hold these five offices neither wield any authority of their own, nor are they free from adoption of means. They are indeed subservient to the Sovereign Rabb, to Whom they raise their hands in prayer. This very act of supplication is a clear proof of their sub­servience, and they supplicate only when Divine permission to do so is formally granted. In short, the terms Mustajab ad-D‘awat is used for those whose supplications are generally accepted. But it does not mean that non-acceptance in any way belittles their exalted status. On the other hand some prayers of ordinary beings are also granted; even the request of Sa­tan, the outcast, was granted.

My Rabb! Reprieve me till the day when they are raised. ( 15:36)

Hence no one qualifies as a Mustajab ad-D‘awat, if one or more of his prayers are granted.

Conditions and Etiquettes of Supplication

There is a certain etiquette for supplication before the Sovereign Rabb and a number of conditions for its acceptance. The Qur-an and Hadith em­phasise thatadherence tothese conditions is imperative for the acceptance of a supplication:

 

  • The sustenance of a supplicant must be lawful and wholesome. Com­mands ALLAH,

O mankind! Eat of that which is lawful and wholesome on earth... (2: 168)

O you Messengers! Eat of the good things and do right. ( 23:56)

Narrates Ibn-e ‘Abbas, “When these verses were recited before the Prophet, Sa‘ad bin Abi Waqqas stood up and requested him to pray for his becoming Mustajab ad-D’awat. The Prophet replied, “O Sa‘ad! Eat of the lawful food and you will become one. By the Rabb in Whose hand is my life, when a human being eats an unlawful morsel, none of his pious deeds receive Divine approval for a period of forty days and anyone who has raised himself up with unlawful provisions. Hell is the proper abode for him.”

at-Targhib vol: II, p: 547

The Prophet quotes from the Qur-an, “O you who believe! Eat of the good things wherewith We have provided you....” (2:172), and goes on to relate the story of a person, who undertakes a long journey, his hair is disheveled and dusty, who throws up his hands in supplication and cries out. “O Rabb! O my Preserver!” but his sustenance is not lawful and wholesome. How can his prayers be granted?

al-Muslim

  • Purification of garments, made from lawful earnings.

And the garment of restraint from evil that is the best. ( 7:26)

And your garments do purify. (74:4)

Said the Prophet, “Anyone who earns unlawfully and uses his earnings say, for making a shirt for himself, none of his prayers shall meet ALLAH ’sacceptance so long as heis wearing that shirt.”

at-Targhibvol: II, p: 548

  • Purification of the body from both minor and major pollution. De­clares ALLAH ,

...here are men who love to purify themselves. ALLAH loves the
purifiers. (9:108)

  • Supplication be made before the dawn of each day.

And before the dawn of each day (the pious) would seek forgive­ness. (51:18)

  • One should turn one’s face towards the K‘abah while supplicating.
  • There must be sincerity of intention and purpose.

Therefore (O believers!) pray to ALLAH making religion pure for Him only. (40:14)

The Prophetsaid, “The Divine acceptance of deeds is depend­ent on the sincerity ofintention.”

  • The supplication should be made while sitting in a respectful posture, using the following method:

Spread and raise the hands to the level of the shoulders withthe elbows apart. Filled with feelings of perfect reverence and humil­ity,commence the prayer withthe Most Beautiful Names of ALLAH. The wording of the supplication should be as laid down in the Qur-an and the Sunnah, seeking intercession of the Proph­ets and the aulia. At the end slip the hands over the face.

Tuhfatuz-Zakirin p: 41

  • Every supplication should be preceded by a noble act.
  • It should not be against the norms of sympathy for the kith and kin and mankind.
  • It should not be for things unlawful and sinful.
  • It should not be for obvious impossibilities.
  • No undue haste should be shown towards immediate acceptance and in the case of non-acceptance, one should not cease to supplicate.
  • Righteousness is a pre-requisite for becoming Mustajab ad-D‘awat as per the Qur-anic injunction,

...ALLAH accepts only from those who are righteous. ( 5:27)

And the righteous have been defined by the Prophet in these words:

No one can become righteous until he refrains from a thing though apparently lawful, yet may lead to something unlawful.

at-Targhib, vol: II, p: 559

Note: It is imperative for the righteous to shun doubtful wealth, food, garments etc., because anyone who eats what is unlawful will have the Fire as his abode and the dweller of the Fire cannot be righteous.

Non-acceptance of the Supplications

Those whose supplications are not answered should not be blamed, for it is normally due to non-fulfilment of any of the conditions laid down for the purpose, for example: (1) due care was not exercised in the matter of food and garments, or (2) undue haste was shown, or (3) it was for some­thing sinful or was against the norms of sympathy for the kindred, or (4) it was granted but attainment of the objective was delayed in the best inter­ests of the suppliant or for some other reason in Divine knowledge.

Fatah al-Bari vol: III,p: 22

Note: It is a fact that sometimes, a supplication though accepted, mani­fests the effect after a lapse of time. For example, the prayer of Prophet Musa, for the ruination of Pharaoh, was granted but only after forty years. Prophet Y‘aqub proclaimed, “...shall ask forgiveness for you of my Rabb.” (12:98), but its effect appeared after eighteen years. Similarly the prayer of Prophet Zakariah was granted but his son was born after thir­teen years.

Writes ‘Allama Ibn-e Hajr on the subject.

The acceptance of supplications of a person who is habituated to and loves to such an extent that he remains conscious of Him in every breath, asleep or awake is a widely recognised fact. Such a man is Mustajab ad-D‘awat and is blessed with the acceptance of his prayers. And this state of perpetual absorption is achieved by one whose heart has completely rejected all non-Divine impulses. And this is possible in only Zikr-e Qalbi.

Fatah al-Bari vol: III, p: 23-27

Notes:In fine, a Mustajab ad-D‘awat is one who has cultivated a sincere connection with ALLAH, whose heart has ceased to be attracted by the creation, who has purified his soul, and who is perpetually remembering ALLAH.

These attributes are only found in accomplished aulia. Therefore, they are Mustajab ad-D‘awat persons.

Shaikh Ibn ul-Hammam in his book Salat al-Mominin, recommends that a supplication should be preceded by these words:

Al-Hamd-o li ALLAH-i Rabbil ‘A-lamin; al-Hay yil-Qayyum al-‘Aliy yil-‘Azim war-Rahman nir-Rahim as-Sam‘i al-‘Alim al-Awwal al-Qadim al-Halim al-Hakim. Hamdan kathiran, tayyiban, mubara-kan, fihi hamdan yo-afi ne‘amahu wa yukafi mazi-dahu wa la tuhsi thna-an ‘alaihi, huwa kama athna ‘ala nafsihi falakal-hamdu hatta tardha.

Praise be to ALLAH, the Sustainer of the worlds, the Living, the Eternal, the Self-Subsisting, the Exalted, the Almighty, the most Gracious, the most Merciful, the All-Hearing, the All-Knowing, the First, the Eternal, the Compassionate, the Wise. All praise be to ALLAH. Sincerely blessed, in it has the praise that equates and fulfils His Grace (Beneficent) count­less. Thanks be to Him as He deserves thanks for Himself until satisfac­tion.

Then he should say:-

ALLAH-humma salli wa sallim wa sharrif wa karrim wa ‘az-zim ‘ala Ra-sulika say-yidina Muhammad-e nin Nabiy-yil ummiy-yil tahir riz-zakiyyi wa ‘ala alihi-tay-yiblna wa sahbi-hil-muhaqiqina wa sallim ‘alaihim tasli-man ‘adada zakara az-zakiruna wa ghafala ‘an zikri-himul ghafilun.

O ALLAH! peace and blessings be on Your exalted Messenger, our Mas­ter, Muhammad, the unlettered Prophet, the pure, the sinless and upon his good family, his truthful and sincere Companions and peace be on them as much as the zikr of those who do zikr, and as much as the forgetfulness of those who keep him not in their remembrance.

Now he should ask ALLAH for what he wishes.