Dalael-us-Suluk

CHAPTER 16

TAWWAJUH AND TASARRUF:

SPIRITUAL ATTENTION AND INFLUENCE OF THE SHAIKH

As was highlighted earlier, Islamic mysticism, for all its practical purposes, is reflective in nature. The company of a Shaikh is imperative in order to make any progress in this field. To obtain his Tawajjuh, and beneficence (Faidh), it is equally important to place absolute trust and confidence in him. Tawajjuh, Tasarruf, Himmat (resolution) and Jam‘a Khatir (tranquility) are technical terms in Tasawwuf the Qur-an being their source:

And We supported him (‘Isa) with the Holy Spirit… (2:253)

That is, the Angelic attribute predominated over the human attribute. The Prophetprayed in favour of Hassan bin Thabit, a Companion, “O ALLAH! Support him with the Holy Spirit (the Angel Jibril).”

Note: The above Qur-anic verse and Hadith prove inner support and influence. The inner support to Prophet ‘Isa was manifested as a blessing of Angelic attributes and he took his abode in the celestial world. On the same analogy, the Divine support invoked by the Holy Prophet definitely implied inner support. He supported for ilqa and ilham by the Holy Spirit into the heart of Hassan bin Thabit to enable him to versify and thereby disgrace the infidels.

Examples from the Qur-an

How you were enemies and he made friendship between your hearts so that you became as brothers by His grace… (3:103)

When your Rabb inspired the Angels, (saying) ‘I am with you. So make those who believe steadfast and firm…’ ( 8:12)

The point to ponder is, how did the Angel’s influence the believers and help them to be steadfast? Obviously by strengthening their hearts through ilqa in order to help them fight the infidels with full confidence.

Tawajjuh and Tasarruf in the Light of the Prophet’s Conduct

When the Prophet was in the cave Hira, Jibril came and said three times, “Read” and twice the Prophet replied, “I cannot read”, then Jibril embraced him and he was able to read.

Writes ‘Abdullah bin Abi Jamra, an illustrious wali and an outstanding traditionalist, in the explanation of this Hadith from al-Bukhari,

This Hadith proves that the Angel Jibril came in contact with the body of the Prophet, one of the means of distributing beneficence. Such a contact generates refulgence within, enabling the beneficiary to bear the burden of revelation. Therefore, the physical contact of Jibril with the Prophet led to the initiation of the aforesaid spiritual state. Moreover, the Prophet was enabled to hear the voice of the Angel, (which) he had never heard before. This is the method inherited by the true followers and veteran sufis.

Bahjat an-Nufus

Note: In our Order, a beginner is given Tawajjuh three times on the lines of the above Hadith. This is the method inherited by us in the chain of transmission, extending right up to the Prophet.

Hadith- Ubay bin K‘ab

The first person account of Ubay bin K‘ab, a Companion, is given in al-Mishkat p: 192, in the following words. He says,

The urge to falsify Islam grew stronger in my heart. When the Prophet saw me, he smote my chest with his hand which drenched me in sweat. I felt as if I was in the audience of ALLAH.” The author of Mirqat comments, The grace of the Prophet’s hand removed heedlessness and led to the instant attainment of observation and perception of Divinity.

Notes:


The distinctive feature of Tasawwuf and the Path is the attainment of particular stations in the spiritual pilgrimage (Shami vol: IV, p: 239) which, in turn, depends on the Tawajjuh of an accomplished Shaikh. This should not be mistaken as an innovation on my part, its origin can be traced back to Hadith, for example:

“So Jibril got a firm hold of me and wrapped me in his embrace.” The externalists argue that it was a sort of caution to draw the attention of the Prophet for the purpose of accepting revelation. But the enlightened ‘Ulama contend that this embrace was an internal beneficence and facilitated domination of Angelic attributes over human qualities. The first embrace was meant to drive out mundane impulses of the heart; the second, to free it for revelation; and the third, to generate affection. Thus the Book and the Sunnah prove the origin of spiritual influence practised by the sufis. The Command to the Angels, I am with you. Hold the believers steadfast, meant support through inspiration and spiritual influence.

In our Order, the beginner is given Tawajjuh three times, strictly in accordance wit the aforesaid Hadith. The first restores his spirit to its true form, the second drives out ominous influences and the third illuminates the heart. This enables him to embark upon the spiritual pilgrimage, where success is not conceivable without the Tawajjuh of an accomplished Shaikh.

So ALLAH send His revelation to the Prophet who wrapped himself in a mantle. I requested ‘Umar that I longed to see the Prophet in the process of receiving revelation. When convinced that I was serious, he lifted a corner of the mantle. I saw the Prophet in a state of breathlessness, the condition which overtakes a young camel in a state of ecstasy.

Bukhari vol: I, p: 241

This shows that the Prophet was overtaken by a state of breathlessness at the time of revelation. The origin of Pas Anfas, the method in which breathlessness is experienced and the mantle is wrapped around, is directly traceable to this Hadith. So is the meditation after zikr, signifying a state of expectation of Divine beneficence, a state experienced by the Prophet while waiting for Divine commandments during Revelation.