NaqshbandiaOwaisiah

Library | Videos | Audios | English Articles | Urdu Articles

Dalael-us-Suluk

<< Chapter XVI

Table of Contents

Chapter XVIII >>

CHAPTER 17

KASHF AND ILHAM

Means of Attaining Knowledge

H uman beings attain knowledge from three sources:

• Sensory Organs.

• Imagination and Intellect.

• Inner Illumination.

T he first has its foundation on senses and observation; the second on the principle of transition from the known to the unknown, and the third is through spiritual inspiration from the unseen. Revelation, speech, under­standing, gnosis, knowledge from His Presence, observation, kashf, ilham and intuition are the different forms of this spiritual inspiration.

Except for the resplendent Revelation (through Jibril), all types of spiritual inspiration from the unseen are termed as kashf and ilham. With the passing away of the last of the Prophets Muhammad, resplendent revelation came to an end, while the latter persists.

Tabqat Ash‘arani p: 8

K nowledge handed down to posterity stems from the third category and its attainment is dependent upon tradition, which can be true or apocry­phal. Just as there are ‘Ulama who can correctly judge the veracity of tradition in Shari‘ah and differentiate between truth and falsehood, there also exist spiritually illuminated sufis, well versed in matters of kashf and ilham who can distinguish between true and false inspirations. It is, how­ever, a fact that there are too many of the former and too few of the latter. But the lack of intuition does not nullify its existence. It is also beyond a doubt that the knowledge pertaining to kashf and ilham is from the Invisi­ble source and so is the knowledge of Shari‘ah. The difference between the two is that the latter is categorical, while the former is Zanni.

Absence of Kashf a Tremendous Veil

T he absence of kashf is a tremendous veil between the Creator and His creation. He declares.

No, but surely on that day they will be veiled from their Rabb. (83:15)

Imam Razi asserts that it can be logically proved that the punishment of being veiled is severer than the torture of Hell Fire, as the following verse suggests,

Then lo! they will truly be burnt in Hell. (83:16)

Take note that veiling has been mentioned before the Hell Fire. The in­fidels, referred to in these two verses, even in this world, were behind a veil from the Rabb. The punishment exists but they do not perceive it, be­cause of their preoccupation with mundane affairs and deep involvement in worldly pleasures, just as a benumbed body-organ in contact with fire does notfeel the pain though the effect of fire exists. The lack of feeling is due to numbness which, once removed, the torture will be felt with full se­verity; similar is the case of an infidel. When his spirit departs from the body, the punishment of veiling from the Rabb is felt in its full intensity.

Tafsir-e Kabir vol: VI, p: 419

Conditions for Kashf

T here are two prerequisites for kashf and ilham,

1. One must be blessed with a wholesome heart because such a heart is endowed with inner perception, by which it acquires intrinsic knowl­edge inthe same manner as it acquires extrinsic knowledge with the help of sensory organs.
2. One must adhere to Shari‘ah, in toto.

T he first is a Divine bestowal, while the second is a self acquisition. Anyone fulfilling these conditions will be blessed with healthy ilham and spiritual inspirations from ALLAH .Onthe contrary, aperson having cor­rupt beliefs, bearing unsound conduct and lacking in sincerity cannot pos­sibly deserve such a blessing.

Whisper of the Soul and the Devil’s Inspiration

Surely! the devils do inspire their minions. (6:121)

A number of similar verses prove that the devils also whisper into the hu­man heart but under specific circumstances:

Shall I inform you upon whom the devils descend! They descend on every sinful and false one. (26: 221-222)

This shows that the inspiration of the devil is confined only to those who have sunk deep into infidelity and heresy; the myths attributed to yogis, pundits and other non-believers, fall into this category.

The Criterion for the Veracity of Kashf and Ilham

Just as the first condition for kashf is bestowal in the form of a wholesome heart, the criterion for its veracity is also a bestowal, i.e., accurate intuition. Like the human stomach, which does not absorb a fly but vomits it out instantly, a wholesome heart does not accept the devil’s inspiration, feels restless and rejects it at once.

• Every kashf and ilham shall be judged in the light of the Qur-an and the Sunnah and in case of a disagreement it shall stand rejected; oth­erwise, the recipient should take it as emanating from ALLAH .

The Shari‘ah does not necessarily go into detail. It justindicates what is a positive (virtuous) and a negative (sinful) facet of life.And where it is silent, either aspect is possible. Therefore kashf and ilham, which confirm a negative or a positive aspect willbe reliable butwhere negative appears as positive, or vice versa, it will merit rejection.

Hence the denial of true kashf, ilham and Divine inspiration as sources foracquisition of knowledge, amounts to therejection of age-old precepts of the Faith itself.

The Proof of Kashf from the Qur-an

And when theAngels said, “O Mary! Surely ALLAH has chosen you and made you pure, and has preferred you above (all) the women of theworld.” ( 2:32)

And when Saul set outwith the army hesaid. “Surely! ALLAH will try you by (the ordeal of) a river…” (2: 249)

“O Mary! Be obedient to theRabb, prostrate yourself and bow with those who bow (in worship).” ( 3: 43 )

(And remember) when the Angel said, “O Mary! surely ALLAH gives you glad tidings of aword from Him…” ( 3:45)

And when I inspired the disciples saying, “Believe in Me and in My messenger...” (5: 111)

Then they found one of Our slaves, to whom We had given mercy from Us, and had taught him knowledge from Our Presence. (18:65)

We said, “O Zul-Qarnain! Either punish or show kindness.” (18:86)

Then We sent to her Our spirit (Jibril) and it assumed for her the likeness of a perfect man. ( 19: 17 )

And We inspired the mother of Musa, saying suckle him... (28:7)

Truly We gave Lukman wisdom saying, “Give thanks to ALLAH. ” (31:12)

Tilka ‘ ashratunkamilah - (That is a complete ten)

Note: The sciences, pertaining to kashf and ilhamare proved from the Qur-an, i rrespective of the factas to whether they are categorical or Zanni, their existence as such cannot bedenied. Therefore, a denial would amount to rejection of the above Qur-anicinjunctions.

Question: Is it not ‘ Ilm-eGhaib (knowledge of the Unseen) to discern what is in another person’s heart through kashf?

Answer: This is known as Kashf-e Qulub. It is not theknowledge of the Unseen, which is defined as limitless and personal, nor acquired through any media. The knowledge of the aulia is not personal but is de­rived through kashf and ilham, it is not eternal but created, not Hudhuri but acquired. Ib‘n-e Qayyam,while discussing kashf and ilham writes,

This is not the knowledge of the Unseen but a knowledge which has been put by the Knower of the Unseen into an enlightened heart a heart free from wayward impulses, evil dispositions and superstitious tendencies. Theseare moral ailments which preclude a heart from perceiving realities 12.

Kitab ar-Ruh p: 29

Note: This proves that kashf is not the knowledge of the Unseen, and that it is bestowed upon those chosen few whose hearts are pure and fully imbued with Divine love. It has also been established that these Realities are not disclosed to yogis and non-believers.

The Difference between Kashf and Ilham

Kashf and ilham are two separate entities. According to Imam Rabbani,kashf is nearer to what is termed as sensation by thelogicians while ilham is closer to intuition. Probably ilham is more accurate than kashf because the latter is lifting of the veil from something, and the former is a direct in­spiration onto the heart.

Faidh al-Bari vol: I, p: 19

K ashf and ilham are two forms of Divine notification and the latter is closer to accuracy.

The State of Barzakh

T he period between death and Resurrection is called Barzakh. The dwellers of Barzakh, i.e., the dead, are said to be in a Barzakhistate. The affairs of the terrestrial as well as the celestial world are revealed to them. The Prophets experience this revelation even in their earthly existence, and so do the aulia, who have enlightened themselves through the reful­gence of their Prophets.

For the aulia, the state between sleep and con­sciousness is the state of Barzakh. In the case of Prophets, kashf or ilham sets in at the time of revelation which is their state of Barzakh. The aulia experience this state in absorption as the rightful successors of the Prophets in both cases the terrestrial connections are suspended for the time being. This state of absorption is neither consciousness nor sleep, but is the state of Barzakh in which kashf or ilham is received.

T he point has been further elucidated in Faidh al-Bari vol: I, p: 26,

At the time of revelation the Prophet passed into the state of Barzakh without formal death, it coincided with the time of revelation. Most of the events of Barzakh are disclosed to the dead. The Prophet was specially endued to witness the events of Barzakh at the time of revelation when many Divine secrets were disclosed. The aulia also experience the Barzakhi state in which they are inspired with numerous Divine secrets. In their case this state is acquired from the realm of Prophethood, as the Hadith suggests, “The dream of a true believer is a 46 th part of Prophethood.” The author of Mushkalat al-Qur-an writes at p: 274. “What a wali observes during kashf is not due to his personal achievement, it is a blessing of his Prophet.”

Prophets and the Aulia have Pre-vision of the Future

Faidh al-Bari (vol: 1, p: 182): Ba Yazid Bustami, a celebrated saint, passed by a Madrissah and from the breeze blowing from its direction, predicted the emergence of a future wali. It materialised in the person of Abu Hassan Kharqani,a century later. Similarly the Prophet once said, “I see Divine lights in the direction of Yemen.” O waisof Qarn was born there. This Hadith, also, is a proof of the existence of the semblance of something before its formal existence.

Faidh al-Bari (vol: III, p: 334): I have said that things have a sort of pre-existence. The Prophet foresaw calamities, which befell after him.These calamities had a certain pre-existence, and the Prophet had observed them through kashf.

A ccording to Ruh al-Ma‘ani vol: 1, p: 233, the aulia in their corporeal existence, stroll in an earthly Paradise,

The learned sufis hold that Paradise, where Hadhrat Adam was lodged after his creation, is the Barzakhi paradise on earth, near Jabl-e ‘Yaqut. In a state of kashf sufis stroll in it spiritually, not physically.

People see various things in their dreams and no one wonders at it; the aulia have similar vision whileawake. Just like the eyes are closed during sleep and all physical and mental activity is suspended, the aulia sit in a darkroom, close their eyes and concentrate on ALLAH. In this state they are blessed with kashf. Mullah ‘Ali Qari writes in his Mirqat vol: I, p: 2,

During zikr darkness of the room helps to enlighten the heart.

A ccording to Faidh al-Bari vol: 1, p: 1 7,

What the aulia see through kashf, and the Prophets with their insight while awake, cannot be seen by others.

Everything has a form and an essence; the eyesight views only the form, while the insight penetrates right to the essence.

T he difference between the externalists and the enlightened saints is de­scribed in Faidh al-Bari vol: 1, p: 18,

The ‘Ulama of the Shari‘ah do possess a searching eye but the learned sufis are blessed with subtle observation. The former act on formal Shari‘ah, while the latter have an access to its spirit and essence through kashf, and regulate their engagements and prac­tices accordingly. The Prophet said, “Every verse of the Qur-an has an apparent as well as an inner meaning, and everything has a limit, but deprived indeed is the one not blessed with insight.”

T he best illustration of the difference between form and essence is fur­nished by the anecdote of Prophet Musa and Hadhrat Khidhar as de­scribed in the Qur-an- (18: 65-82). Some self-conceited and deluded per­sons treat the knowledge of the reality of things and of Divine secrets, as the knowledge of the Unseen, and as the latter is an exclusive attribute of ALLAH, they deny the kashf bestowed on the aulia. This baseless argu­ment has been refuted in an earlier chapter. In fact they do not accept the Qur-an and the Hadith as their guide, but pretend that their conduct has the approval of ALLAH and His Prophet. That is why they believe in the Qur-­an and the Hadith only to the extent to which both seem to conform to their self-generated beliefs and conduct.

F aidh al-Bari (vol: I, p: 151) discusses these basic facts,

Take a careful note that the five aspects of the Unseen 13 pertain to affairs of creation and not to Shari‘ah. That is why they have not been disclosed even to the Prophets. The Qur-an proclaims that the knowledge of the Unseen is the exclusive domain of ALLAH and none besides Him has any access to it. Since the Prophets are raised to expound the Shari‘ah, they are concerned with its laws and not with matters of creation. Moreover, these five as­pects represent the fundamentals and not odd minor details. The knowledge of the latter is conferred by ALLAH even on His aulia. As a matter of fact, it cannot be described as knowledge since it is subject to change.

W rites Mullah ‘Ali Qari in his Mirqat vol: I, p: 76,

Should you argue that since ALLAH has confided the knowledge of these five aspects of the Unseen to His Prophets and the aulia to a great extent, it cannot be called an exclusive domain of ALLAH. My reply is that this exclusiveness is with regard to fundamentals and not minor details or stray incidents. The Proph­ets and the aulia are given the knowledge of the latter which in no way compromises the principle of exclusiveness.

T he inability to see beyond the outward form of objects is a great handi­cap and is a kind of punishment. This point has been discussed in detail in Mirqat vol: I, p: 151 under the explanation of the verse.

And he for whom ALLAH has not appointed light, for him there is no light. (24:40)

According to learned sufis, this hindrance is a torture of the worst order.

A nother issue worthy of consideration is about the pre-existent form of objects, revealed to the Prophets and the aulia. Some people maintain that the things foreseen in kashf, appear as images. This is a baseless con­jecture for the following reasons:-

• An image is a post-existent phenomenon while we are discussing the pre-existent form.

The image of a human being will be a shadowy image of a person. Who can say that this image is of a particular person, when that person neither exists, nor is visible? What is seen in a dream does not actually exist. Its existence is visionary and vanishes immediately.

T he existence of things disclosed in kashf is like the existence of ideas in the mind of an orator which he intends to express during his speech. If the speech is supposed to have an image, then the speech, as well as its subject matter will relate to the image and not to the ideas intended to be expressed. Similarly, the design of a house in the mind of an architect takes shape eventually in the form of a stone and brick structure with the help of external materials. It cannot be said that there was an image of a house in his mind. In fine, the mental picture forms the basis of the physical shape it subsequently adopts with the help of external materials and the effort expended. Likewise, the existence of everything is predestined. It is in His eternal knowledge, and at its appointed time manifests itself in for­mal existence.

I n summation, the shape of everything is predetermined before its for­mal existence, and limited knowledge of odd minor details of what has to appear in this world is granted by ALLAH to His Prophets and aulia. When something is revealed by ALLAH ,it ceases to be Ghaib (unseen). The knowledge of the Unseen is defined as the knowledge beyond the limits of human senses and intellect. Therefore, anything that can be seen or perceived cannot be called ‘The Unseen’. Another attribute of the knowledge of the Unseen is that it must be personal and not acquired. Lastly, it should be enduring, endless and boundless. Any knowledge which is not personal but acquired through revelation, kashf, inspiration or a dream cannot be termed as knowledge of theUnseen except by the to­tally ignorant.

Kashf and Ilham fall in the Category of Revelation

And the aforesaid is an ilham which is a form of revelation made to Prophets.

Fatah al-Bari vol: XII, p: 315

Difference Between Kashf and Dream

Dreams can be interpreted in a number of ways and according to certain rules. While every human being dreams, ilham is vouch­safed only to the virtuous and the chosen few.

Fatah al-Bari vol: XII, p: 315

Kashf and Ilham Denied to the Delinquent

The Prophet called Hadhrat Umar, a ‘Muhaddith’, and added that there had been such men among the followers of the foregone Prophets. This proves that ilham is a covert inspiration and a real­ity. The delinquents are deprived of it because they are overpow­ered by the whispers of the devil.

Fatah al-Bari vol: XII, p: 315

The Denial of Ilham is Condemnable

Said Ibn-e Samani, “The denial of ilham is condemnable. ALLAH may honour any of His slaves with ilham.”

Fatah al-Bari vol: XII. p: 315

Kashf and Ilham- only for the Aulia

We do not deny that ALLAH may honour any of His bondsmen, and strengthen his inner perception through His light. In fact it is a light which ALLAH may bestow on whomsoever He wills.

Fatah al-Bari vol: XII, p: 315

Kashf has a Revolutionary Effect

A nd the wizards fell down prostrate, crying. “We believe in the Rabb of the worlds, the Rabb of Musa and Harun ” (). Ibn-e Kathir (vol: II, p: 237) comments on this verse.

The wizards of the Pharaoh, pitched against Prophet Musa rose from their prostration only after they had actually witnessed Heaven and Hell and the recompense of the Hereafter.

Note : Such is the revolutionary effect of kashf. The wizards of Pharaoh renounced royal companionship and material rewards. They gladly em­braced death because the truth had been manifested to them through kashf, which instantly changed their lives.

True Faith Stems out of Manifestation of the Truth 14

One day I happened to pass by the Prophet. He said to me, “O Harith! How are you today?” “Believing truly, O Messenger of ALLAH .”Ireplied. “And what”, asked the Prophet, “is the truth of your belief?” I answered, “I have turned my back to this world. In earning my livelihood, I no longer have an eye on the creation, I worship Himby night and fast by day, and it is as though I behold the Throne of myRabb coming forth, and the people of Paradise taking joy together, and the people of Hell be­moaning together.”The Prophetsaid, (repeating it three times) “O Harith, you have seen the Reality, sohold it fast.”

Ibn-e Kathir vol: II, p: 286

True Faith is Peace of the Heart

T he peace of theheart is the foundation of true faith. Then comes full belief in matters relating to Barzakh and in theevents of the Day of Reck­oning, as if the believer is witnessing every event with his own eyes. Such a person is said to really believe in the Day of Judgement, as claimed by Harith in the Hadithquoted above, which drew the Prophets comment, “Here is a believer whose heart ALLAH has illuminated.”

Note: This proves that true faith comes after peace of the heart, which in turn is obtained by zikr as enunciated in the Qur-an :

Truly, in the remembrance of ALLAH do hearts find peace. ( 13:28)

T rue faith means the illumination of a believer’s heart to such an extent that he beholds the Throne of the Rabb, from where His Commandments are is­sued, the events of Barzakh, Paradise and Hell. This is called kashf and this is the indication of true faith.

Question: And what do you say about the other Companions, of whom such events have not been recorded?

Answer: Absence of record does not connote absence of kashf. The former is not sine quo non for the latter. The incidents of kashf of the Companions recorded in Hadith are innumerable. Only a few examples have been listed above, as a detailed study of the same is not intended here.

In fine, kashf and ilham are inner inspirations forming part of the attributes of Prophethood and its heritage. They constitute a guideline after the end of Prophethood and direct revelation through Jibril . This Divine bounty is be­stowed to prophets and is inherited only by their true followers. It has nothing to do with evil-doers and is confined only to a chosen few, whose hearts are illuminated with true faith.

T his discourse has drawn on longer than intended. The reason is that while some of our neophytes are bestowed with and talk about Kashf-e Qubur, the quasi-maulvis, bereft of inner light as they are knit their brows and scold. The self-styled claimants of wilayah, who have coined for themselves the lofty titles of ‘His Highness’, ‘Leader of the Path’, ‘Master of the Mysteries of Shari‘ah’, ‘Qutb al-Aqtab’ etc, should feel ashamed at their ethereal bankruptcy and they indulge in loose talk of all sorts to uphold their vanity. Some of them claim that such attributes are reserved for their ancestors and progeny without assigning any reason for this family reservation. Others reject outright kashf and ilham, on the plausible excuse that the real goal is to acquire His Pleasure, forgetting that kashf and ilham are after all manifestations of His Pleasure, denied to those with whom He is displeased. Still others, giving vent to their envy in a seemingly scien­tific manner, say that kashf is a zanni (speculative) affair and as such of no consequence. They are confounded, of course, when asked,

• Whether all of the books of Fiqh and Hadith comprise only the cate­gorical ordinances and Twatir type of Hadith?
• Are Witr, Sunnah and Nawafil proved from categorical Qur-anic injunction?
• What would be the fate of Fiqh (containing innumerable zanni ordi­nances) if kashf is rejected on this plea? Some people declare that kashf is prone to error. This argument has already been sufficiently re­futed on the ground that religion as a whole is based on tradition, handed down through the generations. Since the possibility of error exists in every tradition, should we abandon the religion itself? Some argue that kashf and ilham do not constitute an authority in Shari‘ah. As stated earlier, this amounts to the denial of Twatir.

T o cap it all, some fools profess that an infidel can also have kashf. This is nothing but an utter delusion! How can people, for whom ALLAH states, For them the gates of Heaven will not be opened, ( 7:40) experience kashf, get a glimpse of Paradise and Hell, or meet the spirits of Prophets and Angels? Would an infidel, having kashf, not be able to see his ances­tors being tortured in Hell and believers making merry in Paradise? Would he still remain an infidel and persist in his wrong beliefs? Remember that an infidel’s belief, his conduct, his words, his heart are all benighted. Is it possible to see things in darkness? Therefore, kashf cannot be the lot of an infidel 15. Should he claim such a thing, it is the devil’s whisper; if he sees Angels (as did the infidels in the Battle of Badr) they would, of course, be the bearers of Divine punishment, not His reward.

T he exoterics, who are easily taken in, should take note that an infidel, toiling in hunger and thirst, gets physically weak and his blood and body fats are re­duced. As a result he achieves a sort of concentration and his heart receives reflections of some material objects. This is the reality of his kashf. How can he possibly discover Realities, the conditions prevailing in Barzakh, Paradise, Hell, the Throne and the Chair?

Truly that is the light for which He selects any of His bondsmen He wills. (24:35)

Evaluation of the ‘Ulama in the Light of the Qur-an

T he ‘Ulama possessing knowledge of external sciences, feel justified in de­nying kashf and ilham while the sufis consider their denial unlawful if kashf or ilham does not conflict with Shari‘ah. As a matter of fact, a person who ig­nores the dictates of his kashf or ilham not in conflict with anything superior to it, (e.g. Qur-an and Hadith) does not incur any censure of Shari‘ah but is li­able to suffer physical and material discomforts.

I n fine, kashf and ilham do promote knowledge. It will be wrong to ignore them as do the ‘Ulama of external sciences. It has also been brought out that it is not obligatory to act upon them as held by some sufis. The truth lies in be­tween, i.e., they are a source of knowledge and may be acted upon, but it is not obligatory to do so. The following discourse will illustrate this point,

Then Satan whispered to them. ( 7: 20)

And when they tasted of the tree, their shame was manifested to them. ( 7: 22)

1. Here chastity is connected withthe whisper of the devil. The latter by it­self is not a sin till it leads to some sinful act, but it is derogatory to one’s excellence.
2. The Divine address to Prophet Adam and Eve before they tasted the tree, “...but come not near this tree.. .” and “And their Rabb called them... ” was by way of inspiration and not revelation through Jibril . Imam Razi explains that the said address was made through ilhamto both of them individually. “There was no human being in Paradise other than Adam and Eve. The Divine address to Eve was by direct inspiration and not through revelation, as is evident from the wording of the said verse.”
   Arb‘ain fi Usul id-Din p: 339.
3. Their failure to act upon their ilham subjected Adam and Eve to physi­cal and worldly afflictions. It was not a punishment for breaking any relig­ious law, though the actual wording of the Qur-an is “Adam disobeyed... ”. This disobedience is in the literal, as distinct from the legal sense, (i.e., the crime disclosed in the Qur-an that “...their shame was manifested to them... ” is not a sin). Such an exclusive exposure between the consorts does not violate the Shar ‘iah. This proves that ilham is a source of knowl­edge and should be acted upon or else the defaulter is subjected to physi­cal and worldly distress. It is, however, not obligatory in the eyes of Shari‘ah.

Similarly Hadhrat Maryam (Mary) was addressed five times by means of il­ham,

1) And made Zakariah her guardian. Whenever Zakariah went into the sanctuary where she was, he found that she had food. He said, “O Mary! where does this (food) come from?” ( 3:37)

This revelation relates to physical upbringing.

2) And when the angels said, “O Mary, surely ALLAH has chosen you and made you pure, and has preferred you above (all) the women of creation.” ( 3:42)

This revelation is for spiritual upbringing.

3) “O Mary, Be obedient to your Rabb, prostrate yourself and bow with those who bow (in worship).” ( 3:43)

This revelation imposes religious duties on Mary.

4) (And remember) when the Angels said, “O Mary, surely, ALLAH gives you glad tidings of a Word from Him, whose name is the Messiah, (Prophet ‘Isa), son of Mary, illustrious in the world and the Hereafter, and one of those brought near (to ALLAH).” ( 3:45)

This revelation carries glad tidings about Prophet ‘Isa

5) Then (one) cried to her from below her, saying, “Grieve not, your Rabb has placed a rivulet beneath you. And shake the trunk of the palm tree towards you, you will cause ripe dates to fall upon you. So eat and drink and be consoled. And if you meet any mortal, say ‘Surely, I have vowed a fast to the Beneficent and may not speak this date to any mortal.” (19:24-26)

This address is a consolation for Hadhrat Maryam after the birth of Prophet ‘Isa, and is through an Angel, ALLAH’s messenger, as are the preceding three messages.

Notes: The foregoing extracts from the Qur-an prove that:

• The conversation of Angels with human beings is possible.
• Such an excellence is inherited by true followers of prophets. Those of the believers who follow Prophet Muhammad in letter and spirit, will be blessed with far greater honours.
• Whosoever surrenders to ALLAH attains His patronage.

Will not ALLAH defend His slave? (39:36). He protected Hadhrat Maryam and Prophet ‘Isa from their enemies, provided them from His invisible treas­ures and upheld their honour. So anyone who gives himself to Him will attain everything. This point has been further stressed in the verse.

And will provide for him from (a quarter) where he has no expecta­tion... (65:3)

ALLAH deputes His chosen beings to look after His bondsmen. He deputed Prophet Zakariah , and the leader of all the Angels, Jibril , to look after Mary.

• Jibril may visit a wali but will not convey any covenant of Shari‘ah, be­cause the Faith has already been perfected.

Mary received instructions through kashf and ilham and;

• She acted on these instructions. Undoubtedly kashf and ilham promote knowledge and may be acted on.

T he Ahadith narrated in earlier chapters, depicting the glory of the aulia, i.e., “... the Prophets shall envy them on the Day of Reckoning,” are con­firmed by the above verses. For example, Prophet Zakariah envied Mary when he saw out-of-season fruits with her and longed for a child. The story of Prophet Musa and Hadhrat Khidhar also confirms this fact.

 

P robably in ancient religions of the world when the kashf or ilham of a true follower of a Prophet, clashed with the general law, it was considered an exception or a characteristic of that Shari‘ah. For example, it was an established law that no minor (may it be the child of a non-believer) should be put to death. But Hadhrat Khidhar killed a child for reasons best known to him. This was treated as an exception or a characteristic.

ALLAH knows best!

T o conclude, kashf and ilham are reserved for the aulia. They are sub­servient to Revelation and a source of attaining celestial knowledge, though an inferior source as compared with Revelation. In fine, they im­part knowledge, are worthy of action, but not binding in any way.

Question: Tasawwuf, kashf and ilham are related to the knowledge of Shari‘ah. How is it that some illiterate neophytes of your Order claim to have kashf and ilham? Is it possible?

Answer: This question is answered if we consider the case of the Com­panions. To begin with, they were first blessed with faith which by itself was an outcome of generalised knowledge. They attained the detailed knowledge of the Faith subsequently. Similarly, Tasawwuf pertains to the purification of the inner self, which is Faith itself, and which can be achieved only through devotion to and obedience of an accomplished Shaikh. A detailed knowledge is not a prerequisite. It goes without saying that purification of the inner self leads to kashf for which again knowledge is not a precondition. The knowledge of Shari‘ah is necessary only for the preservation of this Divine blessing and for further advancement. Then the knowledge of Shari‘ah is either ‘acquired’ or ‘bestowed’ as shown in the verse,

Is he, whose breast ALLAH has expanded for the surrender (to Him), so that he follows a light from his Rabb, (as he who disbe­lieves)? Then woe to those who hearts are hardened against zikr. Such are in plain error. (39:22)

T his proves that zikr leads to expansion of the breast for Islam (surrender to Him) and to the illumination of one’s inner self. The begin­ning and the end of Tasawwuf is nothing but zikr and it certainly bestows kashf, varying only in degree.

K nowledge is necessary for yet another reason besides preservation and perfection of kashf. The spiritual conversation is generally abridged, and comprises certain signs and signals. It takes anyone from eight to ten years to completely and correctly interpret the terminology of Barzakh.

M oreover, the knowledge of Shari‘ah is essential to attain the high of­fices of the Path, although the stages thereof can be reached without it. The sufi doctrine, as well as personal observations, show that the exalted and high offices of Qutb, Ghauth, Qayyum, Fard, and Qutb-e Wahdat have been confined generally, but not necessarily, to the progeny of the first four Caliphs of Islam.

I n this context it should also be noted that zikr invariably endows Kashf-e Qubur. Sometimes this kashf is so sensitive that a mere thought of a tomb leads to the manifestation of everything happening inside. There are hundreds of the dead, who are considered Qutb or Ghauth, people indulge in circumambulation of their tombs, crying for their help, while the dead themselves are being subjected to terrible torture. Undoubtedly such ac­tions destroy monotheistic belief. I happened to visit a tomb with an over­head dome, bearing a posh cover which was being kissed in homage. A spiritual look inside revealed that the entombed, securely chained and un­dergoing extreme torture, was pouncing like a dog. Another so-called Ghauth whose tomb is the site of a weekly fair, is in fact an infidel sadhu, buried by mistake. With the passage of time he became known as a Ghauth and an elegant structure was built over his grave, while he was un­der terrible punishment.

I n fact, in our country the exalted honour of Ghauth has been bestowed on only a few. The first one was ‘Abdul Hadi Shah of Bhera, whose grave is not known. He was followed by Hadhrat Baha ul-Haqq Zakariah Mul-tani and-‘Ali Qalandar. Another one named ‘Ali Hajweri (other than Data Ganj Bakhsh) is buried in the Lahore Fort but the disclosure of the exact place of his burial is strictly forbidden by him. There is yet another Ghauth in Dir State, named Hadhrat Gul Badshah. Other than the above, there has been no Ghauth in this country, though many have attained the exalted of­fice of Qutb.

Notes

12 The best state of a person in this earthly existence is his assiduity in worship: This is the first stage in human bliss and is the very purport of the verse. “You alone do we worship.” Resoluteness in this state for a span of time results in the manifestation of Divine lights. But the recipient ascribes this consistency, not to personal ability but solely to His Favour. This is the intermediary stage of excellence and illustrates the verse. You alone do we ask for help.

As he advances along this path, it dawns on him that the only source of guidance is ALLAH and all lights, manifestations and refulgences are attained solely through Him and this is the meaning of the verse. Show us the straight path. According to some of the ‘Ulama this prayer does not denote the final goal unless coupled with the verse. The path of those whom You have favoured, which implies that a seeker aspiring for guidance and manifestations has no alternative but to follow an accomplished Shaikh who would lead him on the correct path and guard him against going astray.

Tafsir-e Kabir, vol: 1. p: 142

According to Imam Razi only those persons are blessed with intrinsic manifestations who after finding an accomplished Shaikh, and providing that they are sincere in their search, are steadfast and talented are elevated to high ranks by ALLAH .

Imam Ghazaliobserves:

Kashf is bestowed on a pious person, who is steadfast in zikr. Piety is the gateway to zikr and zikr the gateway to kashf.

Ahya ul-‘Ulum vol: II

Says Shaikh ‘Abdul Qadir Jilani, Ghauth al-A‘azam (the greatest of the Ghauth):

He who has strong faith and a firm belief observes with the eyes of his heart all affairs of the Hereafter, as revealed by ALLAH .He observes the Paradise, the Hell, the Clarion and the angel who holds it and the reality inherent in every­thing.

al-Fatah ar-Rabbani address dated 18 Zilq‘ad 545 A.H.

The Ghauth al-A‘azam has not simply declared faith as a source of kashf but a strong faith and a firm belief. Undoubtedly a strong faith cannot be had without the special favour of ALLAH.

Says Shaikh al-lslam,

The effects of zikr, in the form of Divine lights, ilham, kashf or karamah etc. are help­ful only if unsought for, and manifest by themselves.

(Maktubat no. 33, vol: XXX)

Here kashf is described as an effect of zikr and those who do zikr are indeed ALLAH’s chosen bondsmen.

Writes Imam Ghazali in his al-Munqiz min-adh-Dhalal p: 50,

“Manifestations and observation of Divinity areexperienced even in the initialstages of the Path. Seekers, while wide awake, observe the spirits of the Prophets and the Angels, converse with them and benefit fromthem.” - Compiler

13 The knowledge of the Hour, the rain, thatwhich is in the wombs, what each soul will earn tomorrow and in what land will it die. (31: 34). - Translator

14 Imam Ghazali has discussed various types of faith:

• To confess only by declaration, i.e., by word of mouth. This is the faith of hypocrites. Allah forbid!
• To corroborate it by the heart. This is the faith of the Muslim masses.

To witness the truth of the faith through kashf. This is the faith of His confidants. Be­neath apparent causes they behold the Hand of ALLAH Almighty manipulating all events.

To see Him manifest in everything. This is the observation of His true and sincere friends.

<< Chapter XVI

Table of Contents

Chapter XVIII >>

 

Table of Contents:

• Table of Contents
• About the author
• Translators's Note
• A Reminder
• Glossary
• Chapter I
• Chapter II
• Chapter III
• Chapter IV
• Chapter V
• Chapter VI
• Chapter VII
• Chapter VIII
• Chapter IX
• Chapter X
• Chapter XI
• Chapter XII
• Chapter XIII
• Chapter XIV
• Chapter XV
• Chapter XVI
• Chapter XVII
• Chapter XVIII
• Chapter XIX
• Chapter XX
• Chapter XXI
• Chapter XXII
• Chapter XXIII
• Chapter XXIV
• The Final Word
• The Chain of Transmission

Our Other Sites:

• Owaisiah
• Our Sheikh
• Ghazwa tul Hind
• Zikr e Ilahi

Contact us | Sitemap | Back to top
© 2006 Naqshbandia Owaisiah