Dalael-us-Suluk

CHAPTER 18

OBSERVING THE PROPHETS AND ANGELS

O bserving Prophets, Angels and spirits is a subject related to kashf. Though such observations do not constitute the aim of Tasawwuf, yet these are inci­dental to a seeker of the Path. It has been emphasised in earlier chapters that the ultimate aim of Tasawwuf and the Path is the attainment of ALLAH’s Pleasure and Nearness. The reason for reiteration is that this important aspect is utterly neglected in the current thought on Tasawwuf. True Tasawwuf is nothing but love of ALLAH and adherence to the Prophet’s Sunnah. This indeed is the ‘be-all and end-all’ of Tasawwuf:

The beginning of Tasawwuf is to engage in His worship and the end is to entrust everything to Him disregarding all means:

Every soul will taste death. Then to Us, you will be returned. (29:54)

Proof of Observing Prophets

T here is no disagreement on seeing Prophet Muhammad and other Prophets and Angels in full consciousness. The disputed point, if at all, is whether the observation is of the real person or his image. A very small group is in favour of the latter while the majority of the ‘Ulama believe in the former.

To quote a few examples:

al-Faudh ul-Kabir p: 47

‘Allama Sayuti has written his Tanvir al-Halaq fi Imkan-e Ruyat an-Nabi wal Malak on the subject, which may be referred to for further details.

Writes Imam Ghazali in his al-Munqiz mm adh-Dhalal:

The beginning of the Path is marked by observations and manifesta­tions so that the seekers, while awake, see the spirits of Prophets and Angels, talk to them and benefit from them.

I mam Ghazali, however, differs from other sufis in that he believes in the observation of an image and not of the person himself.

Whether Observation is of the Person or His Image

‘Allama ‘Abdul Wahhab Sh‘arani, disagreeing with the above opinion of Imam Ghazali, writes:

Imam Ghazali contends that it is the image of the Prophet’s spirit which is seen and not his holy self and has drawn a simile with the vision of ALLAH. I do not understand the intention behind this ex­planation.

al-Yawaqit wal-Jawahir vol: I, p: 133

H e goes on to say that Shaikh Salih ‘Atiya Abnasi. Shaikh Qasim Maghrabi and Zakariah heard from ‘Allama Sayuti that he saw the Prophet more than seventy times while fully awake. Discussing this in detail, the ‘Allama writes:

Does the observation of the Prophet mean his person or his image’? Abu Bakr bin ‘Ali ‘Arabi adjudicating on this point said that if he is seen with his own attributes, his observation will be of his person otherwise it will be of his image. This is a very fine adjudi­cation and there can be no impediment is seeing the Holy Prophet in his person and spirit, because he and other Prophets are alive in their graves.” He recounts an incident narrated by ‘Abdullah bin Salam in these words:

I went to Caliph ‘Uthman to pay my respect when his house was surrounded by the rebels. He welcomed me and confided: “I saw the Holy Prophet in this street who asked ‘Have the people be­sieged you and kept you thirsty?’ I replied in the affirmative. He then offered me a bucket full of water. I drank to my heart’s con­tent and I am still feeling its cooling effect. Then the Prophet said ‘You may stay here and I will succour you or you may come and break your fast with me.’ I chose the second alternative.” The Caliph was martyred by the rebels the same day. This is a very famous incident which has been recorded in the books of Hadith with authenticity. Ibn-e Abi Asamah has also mentioned it in his Musnad and so have a few others. The fact is that the author has taken this incident to


mean that the Caliph saw the Holy Prophet while awake and not in a dream, otherwise he would not have listed it among miracles, since the vision of the Prophet in a dream is common to all believers.”

al-Hawi lil Fatawa vol: II, p: 448-450

The Basis of Observation While Awake

T he basis is provided by a Hadith narrated by Abu Hurairah:

I heard the Holy Prophet saying: Whosoever sees me in his dream will also see me while awake in due course.

Fatah al-Bari m‘a Bukhari vol: XII, p: 310

Sayings of Learned Saints

S haikh Safi ud-Din in his treatise quotes Shaikh Abu ‘Abbas:

Once I found myself in the presence of the Holy Prophet. I saw him writing manifestos nominating aulia, which included the name of my brother (also named) Muhammad.

A bu ‘Abdullah Qarshi states:

“Enroute to Syria, I went to pay homage at the shrine of Prophet Ibrahim . I requested him to pray for the people of Egypt, as a token of my hospitality. He obliged and their distress was duly alleviated.” Imam Yafa‘i says that only ignorant people unac­quainted with the attainments of sufis would deny this meeting of Qarshi with Prophet Ibrahim.The sufis see the portents of His Sovereignty in the heavens and in the earth and Prophets in their eternal life, just as Prophet Muhammad saw Prophet Musa in the Night of Ascension, first on earth and then in the heavens to­gether with other Prophets and conversed with them.”

A person requested Shaikh Abu ‘Abbas al-Marsi to shake hands with him because the Shaikh had travelled widely in different parts of the world and had shaken hands with many aulia. The Shaikh replied that he had never shaken his hands with anyone other than the Holy Prophet,adding, “Should he disappear from my sight for a single moment, I shall not consider myself a Muslim.”

‘Allama Barzi said that it was an established truth that some of his con­temporary aulia as well as those gone by had seen the Prophet while awake.

al-Hawi lil Fatawa vol: II, p: 442- 445

S hah ‘Abdul Haqq Dehlawi in his Ash‘at al-Lam‘at vol: 111, p: 639 writes

There are on record numerous instances (even to the extent of Twatir) of saints having seen the Holy Prophet while they were awake.

Research by Various ‘Ulama

‘Allama Ibn-e Hajr Makki elaborates:

Is it possible to see the Prophet while awake? One group denies it while another affirms it and is in the right. It comprises persons of impeccable integrity, who rely on the Hadith of al-Bukhari, “Whosoever sees me in his dream will also see me while awake in due course.” Some people hold that the observation while awake is with physical eyes, while others believe in the intrinsic obser­vation. ‘Abdullah bin Abi Jumrah, an expositor of al-Bukhari, pre­fers to take the Hadith as of general application, i.e., to assign the usual meaning to the words of Hadith, and is of the opinion that the promised observation, both during and after the lifetime of the Prophet , is possible only by a staunch follower of the Sunnah. He calls it misinterpretation of the Hadith to ignore the usual meaning of its words and to restrict the observation to physical or perceptive ob­servation. He holds that no one has a right to restrict the observation when the Prophet has not done so. And that such a person is guilty of challenging the command of the Prophet , is ignorant of the power of ALLAH and does not believe in karamah of the aulia, a fact es­tablished by Hadith. By general convention the commentator implies observation while awake, which is promised by the Prophet to a person who has seen him in a dream. This promise shall be fulfilled even if the observation in granted only once in a lifetime. Most of the promised people see the Prophet at the time of their death- the spirit does not leave the body without seeing the Prophet .

Above is the correct interpretation of the said Hadith of al-Bukhari. The version of al-Muslim, Faka annahu Raani (as if he has seen me) and Ibn-e Maj‘ah, ‘Faqad Roani’ (truly, he has seen me), how­ever, do lend themselves to discussion. The wording of al-Bukhari is, ‘Fasayara’ (so he will see me in due course) means the person of the Holy Prophet . To interpret it as, “he will see in due course an interpre­tation of his dream” is sheer distortion. The correct meaning is sup­ported by the Hadith pertaining to the Night of Ascension in which the Holy Prophet saw other Prophets and talked to them on matters of mutual benefit. The miracle of the Prophet when emanating from the aulia, is called a karamah. “There is a consensus on this point that what is a miracle in case of Prophets becomes a karamah when wrought by the aulia.”

Fatawa al-Hadithiah vol: II, p: 256

S aid Ibn-e Kathir,

We shall concede karamah to a claimant of wilayah only after he openly declares that he follows a particular Prophet. Where this condition is met, his karamah will be considered as a miracle of the prophet and a corroboration of his Prophethood.

Tafsir Ibn-e Kathir vol: II, p: 468

B ut some externalists reject karamah outright because it is beyond their comprehension. Said Imam Razi,

Beyond this are complex and profound secrets, which cannot be endorsed by those who do not have an access to them.

Tafsir Ibn-e Kathir vol: II. p: 468

Note: The miracle of a Prophet does not constitute Prophethood by it­self. It is neither a part thereof, nor a sine quo non , but is merely an indi­cation and a credential. It is among the marks of excellence of Prophethood. It is inherited by true followers of a Prophet as their karamah. Kashf and observation of Prophets, Angels and spirits are vari­ous forms of this karamah.

Observation of Jinn and Satan

I s it possible to see the Jinn and Satan? According to the Qur-an we can­not see them, though they see us,

Lo; he (Satan) sees you, he and his tribe from where you see him not. ( 7:27)

According to the Hadith, the Recompense of the Grave cannot be seen by man and the Jinn. To hold otherwise is contrary to the Book and the Hadith. Imam Shaf‘ai declares that the evidence of those who claim to see the Jinn is not to be relied upon.

Observation of the Jinn - A Proven Fact

‘Allama Khitabi has drawn on the Hadith which records that the Prophet had once desired to confine a Jinn so as to provide fun for the boys of al-Madinah but dropped the idea in consideration of Prophet Sulaiman supplication. The companions of Prophet Sulaiman used to see the Jinn engaged in manual labour. As for the Qur-anic verse referred to above, it speaks of probabilities and covers the majority of mankind; it does not mean that the Jinn can never be seen.

‘Allama Ibn-e Hajr writes,

Inability to see the Jinn is not categorically proved from the said verse. It is a likelihood, because our inability is restricted to the time of their seeing us. Probably it is a general truth.

Fatah al-Bari vol: II, p: 292

W rites ‘Allama Alusi in his Ruh al-Ma‘ani,

The observation of the Jinn is an exception and not a general rule. Anyone who claims to have seen the Jinn cannot, therefore, be categorised as a libertine, nor shall his testimony be invalidated particularly when there is the possibility of a karamah. The nega­tion of observation in the Qur-anic verse under reference is a matter of general rule, not applicable to a karamah. Imam Bahaiqi in his Manaqab-e Imam Shaf‘ai has listed the following assertion of the Imam : Hadhrat Rab‘i says that Imam Shaf‘ai declared that the testimony of a person who claims to have seen a Jinn would not be acceptable except in the case of a Prophet.

Notes:

This assertion of Imam Shaf‘ai indicates that he was speaking of ob­servation with the physical eye. His exception of Prophets shows that the Jinn can be seen with the spiritual eye. It is an established fact that kashf falls in the category of karamah which is a branch of miracles. Observation of the Jinn by a Prophet is a miracle and by a wali, a karamah.

How Sunni´s Look at Extraordinary Acts

K ashf and karamah are extraordinary matters. According to the Sunni belief, a karamah is a subsidiary of a miracle, and its denial amounts to the rejection of Twatir. Those who deny it have mistaken this extraordinary act fora normal and natural act, within the reach of every human being. Since they cannot comprehend, they deny it outright, and thereby render themselves guilty of limiting the powers of ALLAH Almighty.

As regards the observation of Prophets, Angels and spirits, the Sunnis believe that such an observation, unlike that of material objects, does not require physical eyes, nearness and visibility of the object to be seen and that it is rationally conceivable without these conditions. That is why ALLAH’s observation by his bondsmen in the Hereafter is accepted as a belief. On the contrary, the heretics believe that the observation is subjected to the afore­said conditions.

Fatah al-Bari vol: 1, p: 347

I t is obvious that only a righteous person with an enlightened heart can see the Prophet in a dream. He shall certainly see him while awake, if groomed by an accomplished Shaikh.

Some savants have declared that those who see the Prophet in a dream should be given the glad tidings that they will see him manifestly while awake. It will happen when the soul is rid of car­nal desires and sensual tendencies. This, of course, is the lot of the chosen aulia.

Ashat al-Lam‘at vol: III, p: 640

T o remove these impediments, suitable means will have to be adopted which will lead to the purification of the soul and a thorough cleansing of the heart. The means to remove them is zikr which illuminates the heart and generates a certain affinity with Angels and Prophets. Zikr in turn, im­poses certain conditions on the seeker:

  • He should have sound beliefs, free from heresy or apostasy.
  • He should be accustomed to perform virtuous deeds.
  • He should abstain from whatever is held unlawful by Shari‘ah.
  • He should associate with an accomplished Shaikh and follow his in­structions. A look at the life of the Prophet before his Prophethood shows that ALLAH had inspired his heart with animosity against idols and with the love for righteous conduct. He cherished solitude and detested evil company. When he acquired these laudable traits of character, ALLAH gave him what He wanted and bestowed Prophethood upon him, in accordance with the dictum: “The beginning is always an index of the end.” According to Ibn-e Munir an ex­positor of al-Bukhari, the Prophet’s retirement to the cave of Mount Hira was his migration from the creation to the Creator and constituted a preamble to his Prophethood.

Fatah al-Bari vol: I, p: 7


W hile discussing the Qalb in Chapter IV, it has been established that perception and intellect are its exclusive faculties. But indulgence in sin renders it rusty and destroys its power of perception. This is the most dan­gerous ailment of the heart. The Qur-an describes it in various verses,

... his heart is surely sinful... (2:283)

For indeed it is not the eyes that grow blind, but it is the hearts, which are within bosoms, that grow blind. ( 22:46)

... rust upon their hearts. (83:14)

I n the last verse the comparison of blindness and eyesight is in terms of inability and capability. One who had the capability to see but has lost it is known as blind. That is why walls and stones are not called blind. The Qur-anic reference to the blindness of the heart establishes that the heart has the intrinsic capability to perceive.

Objection : The verses quoted above refer to infidels, whose hearts had been so overwhelmed by the darkness of infidelity that they could not see the truth.

Answer : The effect of sinful life and infidelity in both cases is the same, i.e., the blindness of the heart. However, the causes vis-à-vis the ef­fects can vary. The cause of blindness of an infidel’s heart is the rust of infidelity, while that of the believer is the commission of sins, such as the disobedience of ALLAH’s commandments, immorality, disregard of Sunnah and pursuit of carnal desires. It is not necessary that a certain effect be produced by a single cause. The Prophets were the specialists in the dis­eases of the heart. They prescribed zikr for the restoration of its health i.e., to ensure its wholesomeness and peace. They declared that pure food for the heart lay in adherence to Shari‘ah and unflinching obedience of ALLAH’s commandments and forbade apostasy, heresy and pursuit of carnal desires. After the Prophets, their true followers, viz, the venerable sufis and the savants deputised them. But today they are very rare.

O nly the high sounding hollow claims of sainthood, shrine superiority, knowledge, excellence, sermon and preaching survive today. Shah Wali Ullah in his monumental Tafhimat-e Ilahiyah portrays the sorry state of af­fairs of his time in the following words, (though the conditions prevailing now are far worse):

O superiors of shrines! You who cling to the seats of your (righteous) forefathers without a right, you have given up the way ordained by ALLAH through His Prophet for the guidance of mankind. Instead, you regard the pursuit of your desires as the Faith and each one of you considers himself a leader and a guide on the right path, though, as a matter of fact, he has gone astray and is deluding others. We abhor those who take bai‘at from the masses for mundane interests and material benefits. They are in fact extorters, robbers, liars, mischief mongers. O people! Beware of them and choose only those as your guides and leaders who invite you to follow the Book and the Sunnah.

I n fine, ever since ‘The crows seized the abodes of the falcons’, the areas from where true guidance sprang forth, have become centres of absurdity, immorality, faithlessness and vagrancy. Everything, save piety and guid­ance can be had there. The world thrives at the expense of the Hereafter. According to Akbar ALLAH Abadi, religion has been turned into a business.

I mam Ghazali, in his Ahya ul-‘Ulum, addresses the externalists of his era in the following words,

You are like a sieve, through which fine and good flour escapes leaving the bran behind.

T he externalists of today, exceptions apart, are like sieves with still larger holes through which even the bran sifts down leaving utterly useless matter behind. If at times, they utter a word of wisdom, it is followed by ten foul and foolish statements polluting the whole atmosphere and mak­ing a mockery of all civility and nobility. The state of the westernised af­fluent society, particularly of the youth, is miserable. The works of Shakespeare and Carlyle are their Qur-an, blind emulation of Western obscenity is their Sunnah, attendance at night clubs is their Salah, humiliation of the poor and the hapless is their Jihad, Mammon-worship is their Faith and to raise the bank balance through usury and bribery is the sole object of their lives. According to the Qur-an,

That is the sheer loss. ( 22:11)

S uch being the aims, ambitions and acts of the high and low in the soci­ety, the state of their hearts should better be imagined than described. With utter mental blindness if they refuse to recognise the status of the righteous and the enlightened or reject the possibility of the observation of the Holy Prophet, they are excusable, since a blind man is not blamed when he fails to see. They are indeed lamentable, their hearts are diseased and their souls depraved. Our sincere advice to them is: Seek the treatment of a spiritual physician.

Notes

16 It was promptly granted and the people returned from the Salah completely drenched.

17 Derived from Owais of Qarn, who during the lifetime of the Prophet drew spiri­tual beneficence from him without formally meeting him. -Translator