Dalael-us-Suluk
CHAPTER 20
SPIRITUAL OBSERVATION
T he denial of spiritual conversation or Kashf-e Qubur is indeed baseless. If the subject is examined in the light of scholastic and traditional evidence, it will have to be conceded that Kashf-e Qubur is a special blessing of ALLAH conferred on the true followers of the Prophet
. In this context we should first establish whether spiritual conversation is supported by Shari‘ah. Secondly, whether it has been mentioned in the writings of the pious precursors; and lastly, if there are any precedents in their lives providing factual proof of the matter. Should we find irrefutable evidence of these three points, a denial would then clearly amount to ignorance, obduracy and animosity:
- All the Prophets were gathered in the Bait al-Muqaddas (the Dome of the Rock in Jerusalem) under the leadership of Prophet Muhammad and a spiritual dialogue ensued.
Said Prophet Ibrahim
, “Praised be the Rabb, Who blessed me with a grand realm, made me His obedient follower, protected me when I was thrown in the fire and made it cool and comfortable for me.” Then Musa praising his Rabb said, “Praised be He, Who spoke to me in confidence, enabled me to bring about the destruction of Pharaoh, delivered the Children of Israel and raised such people from my Ummah who stuck to righteousness and guided others onto this path.” Likewise said Prophet Daud, “Praised be the Rabb, Who gave me a kingdom, taught me the Zabur (Psalms), caused the iron to yield to me, subdued the mountains for me so that they, as well as the birds, hymned His praise along with me.”
Ibn-e Kathir vol: II, p: 18
This event provides the evidence of spiritual conversation and proves that:
- a living human being can hear the conversation of the spirits as the Pr ophet did, as well as;
- see those in Barzakh, and that;
- the spirits vividly remember the events of their terrestrial existence.
I t should be kept in mind that these arguments are put forward to support the belief that in Bait al-Muqaddas the Prophet conversed with the images of the previous Prophets. On the other hand, we believe that they assembled there in their physical bodies, a contention which is cogently supported by the Book and the Prophet’s Sunnah. For details please refer to my Hayat-e Barzakhiah.
T he detailed account of the Night of Ascension, recorded in al-Muslim, proves both the meeting as well as the spiritual conversation of the Holy Prophet with a number of Prophets in Barzakh, one after the other. A recount has been avoided for the sake of brevity.
The other evidence is the following saying of the Prophet (Nasim ar-Riyadh vol: II, p: 38).
The Prophet
T his Hadith and its explanation show that spiritual conversation is supported by the Shari‘ah It also brings out that the Retribution of the Grave belongs to the unseen and according to the Qur-an, it is obligatory to believe in the unseen.
Let us now examine a few observations of the pious in earlier generations,
- al-Hawi lil Fatawa vol: II, p: 291,
The second point is that the Prophet
, in his corporeal life, has been seeing and meeting other Prophets as has just been said and that he observed Prophet ‘Isa circumambulating the K‘abah. It is a fact that the Prophet (in his journey to Bait al-Muqaddas) saw Prophet Musa praying in his grave. The Hadith, that the Prophets are alive in their graves and offer prayers, is beyond any doubt. It is also true that Prophet ‘Isa on his promised return to this world would see and meet other Prophets, particularly Prophet Muhammad, from whom will he receive his instructions on Shari‘ah.
T he next point to be determined is the distinctive attributes of the virtuous who inherited this knowledge from the Prophet. If we study their lives we find that they were all mystics of Islam. Mysticism, therefore, is the only means of inheriting such an enviable legacy. The excellence of this knowledge is praised by ‘Allama Wazir in his al-Raudh al-Basim vol: II, p: 57,
This (the mysticism knowledge) is a fathomless sea without any shore. Its exploration without acquiring kashf is dangerous. It is like a dark night, in which movement without inner illumination is hazardous. It is an essential and axiomatic knowledge proved by continuous experiences of men ofendeavour living in solitude. While awake, they observe what others see in dreams and they hear a speaker far out of sight.
And now the narrations by and about these blessed personalities,
- al-Hawi lil Fatawa vol: II,p: 433
Says Shaikh ‘Abdul Qadir Jilani: Isaw the Holy Prophet
before Zuhr (early afternoon). He said, “My son! Why don’t you preach?” I replied, “Father! I am notan Arab and cannot speak as eloquently as the orators of Baghdad.” The Prophet bade me open my mouth and put his saliva in it seven times and then commanded that I should invite mankind to ALLAH with wisdom and fair exhortation. As I finished my Zuhr prayers I found a multitude of people around me. Then I saw Hadh rat ‘Ali 
standing by my side and repeating the Holy Prophet commandment.”
This incident has also been narrated by Imam Yafa ‘i in his Kifayat al-M‘utaqid p: 387
- al-Hawi lil Fatawa vol: II, p: 444,
It has been recorded about Shaikh Khalifah bin Musa that he frequently saw the Prophet
, both in sleep and while awake. It was said that most of his actions were governed by the Holy Prophet’s directions, received by him in dreams or wakefulness. He saw the Holy Prophet seventeen times in a single night. - at-Tal‘a as-Sa ‘eed by ‘Allama al-Kamal al-Asfawai.
He (‘Allama Safi Abi ‘Abdullah) was a renowned savant whose visions and karamah have been narrated by Ibn-eDaqiq and ‘Allama ‘Asqalani. They stated that he saw the Prophet
and attended his audience. - Kitab at-Tauhid, by Shaikh ‘Abdul Ghaffar bin Nuh.
Shaikh Abu ‘Abbas al-Marsi used to meet the Prophet
, exchange salutations and converse with him. - al-Manah al-Ilahiyah fi Manaqib as-Sadat al-Wafaya by Ibn-e Fa-ris.
The author says, “As a boy of five I studied the Qur-an from Shaikh Y ‘aqub. One day while in his company, I saw the Holy Prophet
in my absolute wakefulness. He was wearing a white cotton shirt. Then I saw myself wearing that very shirt. He commanded me to read. I read both Surat adh-Dhuha and Surat Inshirah and he went out of sight. At the age of 21, as I stood for my morning prayer at Qarafah, I found the Prophet directly in front of me; he embraced me and said, “The bounties of your Rabb shall be your proclamation.” - M ‘ajam by Shaikh. Burhan ud-Din Baqai
The author says, quoting Imam Abul Fazal an-Nevairi, that during his visit to the Prophet’s
shrine Sa ‘eed Nur ud-Din used to say, “Peace be on you O Prophet, and ALLAH’s Mercy and Blessings!” He would promptly get a reply from the sacred tomb in the presence and hearing of others, “And peace be on you O son!” - Tabqat Ash ‘arani vol: I, p: 16
‘Abdullah bin ‘Ali Hamzah states that he often sees the Holy Prophet
and remains in his audience while awake. - Tabqat Ash‘arani vol: II, p: 75
Sa‘eed Muhammad Shazli used to say, I saw the Holy Prophet
and requested the authentication of a Hadith, narrated in different words by Ibn-e Habban and another traditionalist. The Prophet confirmed the genuineness of both the versions. Then a curtain drew in between, ending my observation. (He continues). I was busy teaching Fiqh to a group of students. We differed with certain logic of some of the ‘Ulama. Leaving it there, I turned to the Prophet and asked him directly if the knowledge of Fiqh was not a part of his Shari‘ah. The Prophet replied, “Yes, by all means, but due decorum and care must be exercised while refuting the arguments of the learned jurists.” - Tabqat Ash‘aranivol: II, p: 88
Among them is Shams ud-Din Haji, he states he saw the Prophet
in a large tent, and the aulia entered one by one and offered their salutations. - Tabqat Ash‘arani vol: II, p: 147
Among them was Shaikh Mukhlis, who had heard the reply to his salutation during his visit to the Prophet’s
shrine after performing Hajj. - al-Yawaqit wal-Jawahir vol: I, p: 9
- al-Yawaqit wal-Jawahir vol: I, p: 132
Among them is ‘Allama Sayuti who states, “I saw the Holy Prophet
over seventy times, while awake. One day I asked him whether I was destined to salvation. He replied in the affirmative. Then I added, ‘Will that be without any torment?’ He said that it was destined to be so. Shaikh ‘Attiya says he once asked ‘Allama Sayuti to meet Sultan Ghori to put in a word for him. He replied, “I attend the audience of the Prophet in full consciousness and his respect precludes me from going to the Sultan.”
‘Allama Zahbi was once asked about Shaikh Mohy ud-Din Ibn-e ‘Arabi’s claim that he wrote his book Fusus at the Prophet’s
B esides, there are numerous instances, quoted in Tabqat Ash‘arani about Shaikh ‘Allama ‘Abdullah bin Abi Jumrah, Sa‘eed Shams ud-Din Hanafi, Shaikh Mukhlis and other aulia that they had been having spiritual conversations with the Prophet while awake. Likewise al-Yawaqit wal-Jawahir lists many instances of the aulia, who had been having spiritual meetings and conversations with the Prophet and benefiting from them.
And the writings of the illustrious Shah Wali Ullah Dehlawi
- Tafhimat-e Ilahiyah vol: II, p: 249
- Spiritually, I enquired from the Prophet the meaning of a Hadith. The answer was inspired into my heart by the spirit of the Holy Prophet.
- Spiritually, I asked the Prophet about the meaning of the expression:- Kana fi Ama.
- Spiritually, I asked the Prophet whether I should act on the scientific theory of causation, and the answer was inspired into my heart.
- Spiritually, I enquired from the Prophet the reason of Shaikhain’s (Hadhrat Abu Bakr and Hadhrat ‘Umar) supremacy over Hadhrat ‘Ali, although he was superior in lineage, the ablest adjudicator, the bravest soldier and the fountainhead of almost all chains of sufis. The Prophet replied spiritually, “There are two aspects of my prophethood, the outward and the inward. The outward relates to the enforcement of justice among people, their consolation and their guidance. In this, the Shaikhain constituted my right arm. The inward relates to the attainment of the various stages of Fana-o Baqa etc. the roots of which again lie in the former, viz. Shari‘ah.”
Tafhimat-e Ilahiyah vol: II, p: 250
- Spiritually, I asked the Holy Prophet about the Shi‘ites. He replied, “Their faction is fallacious as evident from the word Imam.” As I pondered over this, 1 discerned that they regard the Imam as innocent and his obedience obligatory and believe that he receives secret revelations. These are the very attributes of a Prophet. Hence their belief constitutes the denial of the finality of Prophethood.
- Tafhimat-e Ilahiyah vol: II, p: 251
- I asked the Prophet about the best among the four Schools of Islamic Thought (Hanafi, Shaf‘ai, Hanbali and Maliki) and the Four Sufi Orders and the one he liked most. It was inspired to me that all were equal and none had supremacy over
the other.
I n Shah Wali Ullah’s book under reference, there are scores of incidents which show that he verified numerous articles of the Faith and other intellectual issues from the spirit of the Prophet, possible only through spiritual conversation.
Let us now look into the still recent past:
- Naqsh-e Hayat-e Madni (p: 17) and Shaikh al-Islam (p: 61); when he (Maulana Madni) sits facing the Prophet’s tomb he sees him in such a manner that there is no barrier whatsoever between them.
- Writes Maulana Rashid Ahmad Siddiqi in Shaikh al-Islam, a biography of Maulana Madni, (p: 164), “Maulana Madni sent for me and Chaudhry Muhammad Mustafa, Inspector of Schools at about 2 A.M. We hurried over. He said that the decision for the partition of India had been taken in the celestial world and that Bengal and Punjab would also be partitioned. I asked as to what we, the opponents of partition, should do. He said that we were committed to the affairs of the terrestrial world and would propagate, with full force, what we consider right.”
- Writes Maulana Hussain ‘Aliin Balghat al-Hairan (p: 8), “I saw the Holy Prophet, he took me in his arms and started walking on the Pathway. I saw him writing a surety bond for me under his seal, many elders were also accompanying him. I supplicated near the K‘abah, went to the shrine of the Prophet and offered my salutations. He embraced me and gave me instructions concerning Lataif and zikr. I noticed that he was about to fall down. I lent a helping hand and saved the situation. I was sitting at the tomb of Mujaddid Alif Thani. In a spiritual conversation he told me that exposition of the doctrine of monotheism was superior to mysticism, that he had seen all the Prophets from Prophet Adam to Prophet Muhammad and that all of them loudly proclaimed, “Anyone who calls for help an absentee, save ALLAH ,with the belief that the absentee knows him and listens to him is an infidel.”
T hese extracts clearly bring out the fact that spiritual conversation has the corroboration of Shari‘ah. This legacy of the Holy Prophet has already been inherited by his true followers as Divine bounty; such followers have existed in every age.
I n short, it is established that spiritual conversation is a Sunnah of the Holy Prophet. There are numerous examples in the lives of the Companions, omitted for the sake of brevity. The learned aulia revived this nearly extinct Sunnah of the Prophet and his Companions and, according to the Prophet, are entitled to the glorious and well merited reward of a hundred martyrs. On the other hand those who deny it, in fact, disown the Prophet’s Sunnah and the practice and dignity of the Companions and thousands of aulia. The loss is entirely theirs because a cynical attitude in this matter is likely to endanger their ultimate salvation.
A s for the authenticity of these statements, here is the gist of Maulana ‘Abdul Hayee Lacknavi’s research:
These narrators are very reliable and their writings should serve as an authority; indeed, they are the pioneers of Islam and guides for the common people. They are consulted in all important matters, their verdicts being final and irrefutable, (e. g. Abu Na‘eem, Ibn-e Kathir, Samani, Ibn-e Hajr Makki, Ibn-e Hajr ‘Asqalani, ‘Allama Sayuti, Mullah ‘Ali Qari, Shams ul-‘Ulama Kurdi, ‘Abdul Wahhab Sha‘arni and Imam Zahbi). Do you think that these holy men have introduced falsehood in their works of research or depended upon the narrations of liars? By ALLAH this is inconceivable! They are Imams, highly conscientious and trustworthy, whatever they write cannot be questioned. Should you harbour any doubts turn to Tabqat Ash‘arani, which will convince you of their veracity and truthfulness. A layman can go wrong, but not these trusted savants of Islam, for they were blessed with Angelic traits which enabled them to attain these celestial attributes. Anyone who rejects them in fact rejects karamah. As for the wayward, the ignoramus, nothing would benefit him. Anyone who harbours doubt in this regard is indeed a bigot, who must not only be ignored but also condemned.
‘Allama Sayuti has also expressed a similar view with reference to Ibn-e Abi Jumrah(al-Hawi lil Fatawa vol: II, p: 439).
lbn-e Abi Jumrah says, “A denier of this (spiritual conversation) either believes in the karamah of aulia or rejects them. In case he rejects them it is futile to discuss anything with him, because he is contradicting a fact cogently proved from the Sunnah. If he believes in karamah he must also believe in spiritual conversation, which itself is a type of karamah. Numerous events of the terrestrial, as well as the celestial world, are manifested to the aulia by way of karamah.”
Again at p: 102,
If such a doubt is entertained then the relevant historical records and the Cyclopedia of Narrators of Tradition can no longer be relied upon, because such incidents of spiritual conversation have been recorded therein.
A nd in ar-Raf‘a wa at-Takmil p: 64,
Should anyone feel that these great savants have agreed on false notions, he has undoubtedly committed a big blunder. If they are not relied upon, a dead-lock will occur on many issues. I have no doubt that anyone indulging in their falsification is himself a great liar.
In fine, the denial of Kashf-e Qubur and spiritual conversation is utter ignorance. Anyone doing so, is unworthy of intellectual discourse.
W hy this Divine bounty is bestowed on a selected few is yet another important aspect of this discussion. Hafiz Ibn-e Qayyum, in his Kitab ar-Ruh provides the raison’ d‘etre,
- p: 81
- ALLAH discloses the Retribution of the Graves to such of His bondsmen as He wills and conceals it from others. Because if this truth be manifested to everyone, belief in the unseen would become meaningless and people would stop burying their dead, as the Prophet is reported to have remarked, “Lest you stop burying your dead, I would have supplicated to ALLAH to enable you to perceive the Retribution of the Grave as I do.”
- ALLAH ’s majesty is still greater and far more marvellous. He has, in this world, manifested to us great signs of His Omnipotence, mightier than this one (Retribution of the Grave). But human beings are prone to deny what they cannot comprehend, save those protected by Him, only the agnostics and the hypocrite falsify the Holy Prophet.
- p: 82
- Seeing Hell-fire in the grave is just like seeing Angels and the Jinn. ALLAH shows it to whomsoever He wills.
‘Allama Ibn-e Hajr ‘Asqalani observes in his Fatah al-Bari vol: III, p: I 152,
And it is obvious that ALLAH withheld the observation of these Realities from the masses lest they stop burying the dead. Physical organs are unable to observe the affairs of celestial world.
Notes:
- ALLAH manifests the Recompense of the Grave to His chosen bondsmen.
- Had every believer been given this capability, the belief in the unseen would have become redundant and people would stop burying their dead.
- The Recompense of the Grave is a matter of the celestial and not the terrestrial world. Therefore, Kashf-e Qubur is not Kashf-e Kauni and those, who hold otherwise, are wrong.
- Kashf-e Qubur, viz, the observation of the dead in the grave, and their reward or retribution is similar to seeing Angels and the Jinn because subtle existence is common to both.
- The Recompense of the Grave being a matter of the celestial world, can neither be seen nor heard with physical organs but through the eyes and ears of the heart, granted to the aulia. That is why Kashf-e Qubur and spiritual conversation is the lot of the chosen few.
- It is only the agnostics, hypocrites and liars who do not believe in Kashf-e Qubur and the ability to see Angels.
E nough has been said about the aulia meeting, embracing, conversing with and benefiting from the Holy Prophet. The final verdict in the matter has been given by ‘Allama Sayuti in his al-Hawi vol: 11, p: 453-460,
Here is the gist of all these Ahadith and narrations. The Prophet is alive, body and soul together. He can go to any part of this globe or the celestial world and exert influence at his sweet will, just as he did in his earthly existence. He is alive in the same form in Barzakh as before without undergoing any change. He is not visible just as the Angels, though alive, are not visible. When and for whom ALLAH wills, the curtain rises and the Prophet becomes fully visible. Such an observation is not of an image in the world of imagination. It is thus clear that those gifted with spiritual insight and enlightenment, see the Holy Prophet and converse with him.The Companions of the Prophet were the leaders of these blessed souls.
T his brings to light the following realities,
- The Prophet is alive, body and soul together.
- This existence is hidden from the masses, just like that of the angels.
- When ALLAH wills that a particular bondsman of His should see him, the curtain is lifted.
- This observation of the Prophet is not that of a model or an image.
A bove is the sum total of all events, recounted from Ahadith, the savants and the aulia, recorded in various books that we could acquire.
N evertheless, these facts are contested for reasons, recorded by Syed Muhammad Hurai Bayuni, in his Kitab ar-Ruh wa ma Haito-ha p: 46,
People who deny these karamah, do so because they are leading delinquent lives and are overwhelmed by secular attachments. It is impossible for them to learn the secrets of the aulia. Most deplorable among them are the outrageous ‘Ulama, votaries of Mammon, who, out of sheer lust for temporal gains, bow down at the doors of rulers and the wealthy. With their souls thoroughly polluted, they seek in vain, an access to these realities and when they fail to do so, they deny the very karamah of the aulia. Consequently most of them are a source of wickedness and a nuisance, not only to themselves, but also to others. They are like the Children of Israel who, though believing in the institution of Prophethood, denied their Prophets out of sheer malice and animosity.
May ALLAH protect us!
W rites Hadhrat Shazli in his Tabqat Ash‘arani vol: II, p: 75:
I saw the Prophet
Tafsir-e Jamal vol: IV, p: 61
Qartabi says that the final word, clarifying all doubts comes from some of the elders. The death of Prophets and martyrs is not in its literal sense, because they are alive, though we cannot see them.
Kitab ar-Ruh p: 43
I bn-e Qayyam said, “The death of Prophets means that they are hidden from us. We cannot see them though they are present and alive. Their existence is similar to that of the Angels, who are alive and present but not visible to us.”
A nd last, but not least, is the assertion of the author of Ruh al-Ma‘ani . Deliberating on the karamah of the aulia, he writes (vol: XXIII, p: 13),
This is well known among great sufis and is true. Anyone who denies it does so out of self-conceit and only an ignorant, hostile and obdurate person will commit such a blunder.
O n the other hand, there are ‘Ulama who, in spite of a difference of opinion, are thoroughly impartial. Here is an example, which should wind up the discussion.
On 26, November 1971 (8 Shawwal 1391 A. II.), Shams ud-Din arrived in Chakrala (the author’s home town). He addressed the Friday congregation soon after Salah, in the Ghazi Khail mosque, hundreds of people, both for and against were present. He had come on the invitation of ‘Abdullah and Maulvi Sulaiman. The latter placed before him a copy of our Israr al-Harmain 18 to induce the learned speaker to criticise its contents and support his belief in the negation of karamah of the aulia. The speaker on the other hand, approved the theme of the book. He pointed out an error in expression, namely that the Arabic word Shakit should in fact be Shakut in the spiritual dialogue with Hadhrat Fatimah
I was in the company of Maulana Hussain ‘Ali, along with Muhammad Tahir Panjpiri and another person. Meanwhile his (Maulana ‘Ali’s) cook, Nur Muhammad Kashmiri entered weeping, with a letter in his hand. On enquiry, the servant stated that his mother had died. The Maulana closed his eyes for a while and told him that he had been misinformed and that his mother was alive, sweeping her courtyard right then. He forbade him from disclosing this observation to anyone during his (Maulana’s) life time. The servant went home and found the kashf of the Maulana absolutely true.
S hams ud-Din regretfully recalled that he had been visiting Maulana Hussain ‘Ali for a period of 24 years to attain this skill but without success. He added that it would be foolish on his part to ignore or deny a Divine blessing which, unfortunately, he had been unable to achieve. He said if he had time, he could quote many instances from the books on the attainments of the sufis in the Path but they should personally refrain from publicising their achievements. Maulvi Sulaiman pointed out that the sufis did not do so. The learned speaker retorted that there were certain stages in the Path wherein publicity did no harm.
Notes
18 (Secrets of the Holy Land). The book contains a record of spiritual conversation of the author during his pilgrimage to the Holy Land in 1971. - Translator