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| Publisher's Note
21 June, 1995 Copyleft c Waqf Ikhlas, Istanbul, 1995. Permission to reprint & distribute is granted only if this heading
included, and the text is not modified in any way, shape or form to alter
the intended meaning.
Ihlas Holding A.S. Cagaloglu-ISTANBUL Tel: (90.212) 513 99 00 TASAWWUF AND TARIQATS ARE NOT INVENTED
33 - The la-madhhabi author does not accept believing in tasawwuf. He
says,
"There were no madhhabs during the time of as-Sahaba. They were made
up later. And tasawwuf was introduced into Islam by Jews."
These slanderous lies are refuted best by the following passage from
the Persian book Irshad at-talibin by Muhammad Thana'ullah al-'Osmani ad-Dahlawi,
a great alim from India:
"Some people do not believe in awliya'. And there are some who say,
'There were awliya', but there are none now.' And there are some others
who say, 'Awliya' never commit any sins. They know the ghaib. Whatever
they wish happens immediately, and anything they do not want soon vanishes,'
and who, therefore, make wishes to the graves of awliya'. Those who think
so do not believe the awliya' of their time when they see that what they
think about the awliya' is not true for these awliya' and remain deprived
of their faid. There are those who are so ignorant as to be unable to distinguish
between a Muslim and a disbeliever, yet claim to be awliya'. And there
are those stupid people who regard such ignoramuses as awliya' and are
attached to them as students. Furthermore, there are some people who say
"disbelievers" for awliya' putting forward the statements uttered by awliya'
unconsciously in the state of sakr, that is, when they are covered with
love for Allahu ta'ala and have lost themselves in this love. There are
those who by themselves draw wrong meanings from such statements of awliya'
and make up wrong beliefs, and thus disbelieve the correct meanings derived
from the Qur'an al-karim and the Hadith ash-Sharif by the 'ulama' of Ahl
as-Sunnat and go astray. There are those who have learned the Zahiri knowledge
which Rasulullah (sall-Allahu 'alaihi wa sallam) was ordered by Allahu
ta'ala to preach, but who do not believe the ma'arif of tasawwuf (batini
knowledge) which Rasulullah was permitted to teach as much as he wished
to those Sahabis whom he selected. There are those who worship awliya',
vow nadhr to them and go around their graves as if performing tawaf around
the Kaba, as well as those who do not esteem or respect awliya'. This is
why I wish to explain to my Muslim brethren what wilaya, that is, the state
of being a wali, is. I have written the Arabic book Irshad at-talibin on
this subject. And now, I am writing the same in Persian. This book consists
of five parts:
"The first part proves that wasila is true.
"The second part is about the adab (manners) to be observed on the way
of tasawwuf.
"The third part is about the adab to be fulfilled by the rehber.
"The fourth part is about the adab to be obeyed during the progress
on the way of tasawwuf.
"The fifth part deals with the knowledge of approaching Allahu ta'ala
and making others approach Him.
"Part one. There is the knowledge of wilaya and tasawwuf in Islam. There
are batini perfections or excellences in men as well as Zahiri excellences.
Zahiri excellences include believing in accordance with the knowledge comprehended
and derived from the Qur'an al-karim and the Hadith ash-Sharif by the 'ulama'
of Ahl as-Sunnat, carrying out fards, wajibs, sunnas and mustahabs, and
abstaining from harams, makruhs, mushtabihat and bidat'. Batini excellences
pertain to the ascent of one's heart and soul. Al-Bukhari and Muslim reported
from Hadrat 'Umar (radi-Allahu 'anh) that somebody he did not know came
to Rasulullah's (sall-Allahu 'alaihi wa sallam) audience and asked him,
'What is Islam?' Rasulullah answered: 'To say the kalimat ash-shahada,
to perform salat five times a day, to fast in the month of Ramadan, to
give zakat, and to go on hajj when one is able.' 'You told the truth,'
said that person. The audience was confused to see him ask a question and
approve the answer given. Then, 'What is iman?' he asked. 'Iman is to believe
in Allah, in His angels, in His books, in His prophets, in the Last Day,
and that good and evil occur as the result of Allah's Will,' Rasulullah
answered. 'You told the truth,' he said again. Next, 'What is ihsan?' he
asked. 'To worship Allahu ta'ala as if one sees Him; He always sees you
although you do not see Him,' Rasulullah answered. Then, 'When will the
Last Day come?' he asked. 'I do not know about it more than you do,' Rasulullah
said. Then, 'What are the indications of the Last Day?' he asked. Rasulullah
(sall-Allahu 'alaihi wa sallam) listed the indications that would precede
the Last Day, and then he looked at us and said, 'The one who asked these
questions and has gone now was [Archangel Gabriel, Jibril] Jabrail ['alaihi
's-salam). He came to teach you your religion.' [This hadith sharif, named
the Hadith al-Jibril, is quoted as the second hadith in Al-hadith al-arba'in
(Forty Hadiths) by al-Imam an-Nawawi (rahmat-Allahi alaih). These forty
hadiths were translated into Turkish and published by Ahmad ibn Kemal Pasha
(rahmat-Allahi alaih). Mawlana Khalid al-Baghdadi (rahmat-Allahi alaih)
commented the Hadith al-Jibril in his Persian book titled Itiqadnama, which
is annotated and translated into English under the title Belief and Islam
by Hakikat Kitabevi, Istanbul.]
"As it is understood from the Hadith al-Jibril, there is the perfection,
an excellence, besides iman and 'ibadat, named ihsan, which we call wilaya.
The heart of a wali loses itself in the observation (mushahada) of his
Beloved when love for Allahu ta'ala occupies him. This hal is called fana'
al-qalb. This mushahada does not mean seeing Allahu ta'ala. Allahu ta'ala
cannot be seen in this world. But a hal occurs to the wali as if he sees
Allahu ta'ala. This hal occurs not as the result of one's desire for it.
This hal is described by Rasulullah (sall-Allahu 'alaihi wa sallam) in
his words, 'To worship Allahu ta'ala as if one sees Him.'
"Secondly, we say that a hadith ash-Sharif declares, 'There is a piece
of flesh in man. If it becomes pious (salih), the whole body becomes pious;
if it becomes evil (fasid), the whole body becomes evil. This piece of
flesh is the heart (qalb)!' This piety of the heart, which is necessary
for the piety of the body, is called 'fana' al-qalb' by mutasawwifs. When
the heart gets annihilated in the love for Allahu ta'ala this fana' of
the heart influences its neighbor, the nafs, which starts getting saved
from being ammara. It attains 'al-hubb fi 'llah wal-bugdh fi 'llah'; that
is, it likes the things approved by Allahu ta'ala and dislikes those disapproved
by Him. Therefore, the whole body wishes to obey the rules of Islam.
"Question: 'Is there anything else, other than iman and 'amal, for the
piety of the heart?'
"Answer: The hadith ash-Sharif says, "The body becomes pious when the
qalb becomes pious." The piety of the body means its living up to the rules
of Islam. There are many people who do not obey the rules of Islam although
iman is present in their hearts. It is known that those believers who have
pious deeds less than evil deeds will be tortured in Hell. Then, the presence
of iman in the heart cannot cause the body to be pious. Therefore, 'piety'
of the heart does not mean 'iman' of the heart. Nor can it be said that
the heart's piety is made up of its iman plus the piety of the body; because,
it is illogical to take the piety of the body as a cause [indirectly through
the heart] for its own piety. In conclusion, the piety of the heart implies
the existence of something else in the heart besides iman and 'ibadat.
And this is the hal fana al-qalb as described by mutasawwifs.
"Thirdly, we point to the unanimity that any Sahabi is superior to all
non-Sahabi Muslims, even though there have been and there will be, until
the Day of Resurrection, many 'ulama' of Islam with knowledge and deeds
as much as those of some Sahabis. Besides, it was declared, 'If others
gave alms in gold as much as Mount Uhud for Allah's sake, they would not
attain the thawab of barley of half a sa' given for Allah's sake by my
companions.' Such superior value of the 'ibadat of as-Sahabat al-kiram
(radi-Allahu ta'ala 'anhum ajmain) was because of the batini kamal (inner
excellence) in their hearts which formed as a result of attending Rasulullah's
(salla-Allahu 'alaihi wa sallam) sohbat. Their batins, that is, their hearts,
received nur (spiritual light) from Rasulullah's blessed batin and became
enlightened. When Hadrat 'Umar passed away, his son 'Abdullah said that
nine tenth of all knowledge had gone away, and, seeing the confusion of
the young people around him, added, 'I do not mean the sciences of fiqh
and kalam that you know. I mean nine tenths of the science of batin, the
marifa, that had emanated from Rasulullah's blessed heart.' [See also article
7.] Among the Muslims who came after as-Sahabat al-kiram, those who attained
this nur of batin achieved it at the suhbas of their rehbers. They attained
the nur emanating from Rasulullah's blessed heart through their rehbers.
Of course, the nur obtained at their suhbas could not be as much as that
attained in Rasulullah's sohbat. This is the reason for the superiority
of as-Sahabat al-kiram. It is concluded, also from this explanation, that
there are perfections of batin besides those of zahir, and there are various
degrees of these perfections. This is pointed out in a hadith qudsi, in
which Allahu ta'ala declares, 'I go closer to My servant if he comes to
Me a little way. If My servant comes nearer to Me, I go much closer to
him. By performing supererogatory 'ibada much, My servant approaches so
close to Me that I love him very much. I accept his prayers when I love
him. He sees, hears and does everything with Me.' The supererogatory (nafila)
'ibadat, for which Allahu ta'ala loves one very much, are those efforts
made on the way of tasawwuf.
"Fourthly, we say that millions of Muslims who have come on the three
great continents of the world for over a millennium have said and written
that some hal occurred in their hearts by studying on the way of tasawwuf
and by attending the suhbas of the salihun. No one can ever think that
such a tremendous unanimity could be based on a lie. Biographies of most
of those who contributed to this unanimity have been recorded in books;
it is obviously seen that they had knowledge, taqwa and ikhlas. It is impossible
for such perfect, good personalities to have lied. Millions of such pure,
perfect Muslims have unanimously communicated that their hearts, by attending
the suhbas of their rehbers, have attained the nur that emanated from Rasulullah's
sohbat, that a hal besides iman and the knowledge of fiqh have occurred
in their hearts at such suhbas, that, after this hal, love for Allah and
for those whom Allah loved and for Allahu ta'ala's orders have occupied
their hearts, that it has become lovely for them to do pious deeds and
'ibadat, and that the correct beliefs transmitted by the 'ulama' of Ahl
as-Sunnat have settled in their hearts. This hal which occurs to the heart
is certainly of perfection and excellence; it is a hal that causes perfection.
"Fifthly, we say that awliya' possess karamat. Karamat are the extraordinary
things created by Allahu ta'ala outside His usual custom, that is, out
of the scope of scientific and natural laws. However, occurrence of some
extraordinary things does not necessarily make one a wali. Such marvelous
things may also occur on those whom Allahu ta'ala dislikes and even on
disbelievers. The marvel that occurs on a disbeliever is called sihr (magic).
The wali possesses taqwa along with karama. Taqwa is the quality of fearing
Allahu ta'ala, obeying His orders and prohibitions.
"WHAT IS WILAYA? Now we will explain what 'wilaya' means. 'Wilaya' means
'the state of being close to Allahu ta'ala.' The closeness of human beings
to Allahu ta'ala is of two kinds. The first kind is the closeness of Allahu
ta'ala to every human being. Allahu ta'ala declares, 'We are closer to
him than the big artery in his neck,' in the 16th ayat al-karima of Surat
al-Qaf, and, 'Allahu ta'ala is with you wherever you happen to be!' in
the fourth ayat al-karima of Surat al-Hadid. The second kind of closeness
is Allahu ta'ala's closeness to the superior human beings and to angels
only. The last ayat al-karima of Surat al-'Alaq declares, 'Prostrate and
come closer to Allah!' The above quoted hadith qudsi declares, 'By performing
supererogatory 'ibada much, My servant approaches so close to Me that I
love him very much.' The closeness mentioned in this ayat karima and this
hadith qudsi occurs to those distinguished, superior persons only. This
closeness is called wilaya, that is, the state of being a wali. It is necessary
to have beliefs compatible with the itiqad of Ahl as-Sunnat in order to
attain this kind of closeness. The 68th ayat al-karima of Surat Al 'Imran
declares, 'Allahu ta'ala loves those who believe.' But, He loves the distinguished
ones among the believers more. Allahu ta'ala's love for every believer
is called wilayat 'amma. His love for the distinguished believers is called
wilayat khassa, which is the kind of love indicated in the above hadith
qudsi. There are degrees of this love. We should also note that Allahu
ta'ala's Attributes (sifat) cannot be comprehended by human reason ('aql),
just as His Person (Dhat) cannot be understood. There is nothing similar
to Allahu ta'ala's Person or to any of His Attributes. Therefore, the two
kinds of closeness of Allahu ta'ala to men are incomprehensible and unknowable
to human reason. It is not like the closeness in time or space. Allahu
ta'ala's closeness to His servants is not like the material closeness that
can be understood by reason or perceived through the sense organs. It can
only be comprehended through the knowledge called marifa bestowed by Allahu
ta'ala upon some distinguished believers. This knowledge is called in 'ilm
al-huduree. Our knowledge is 'ilm al-husuli.
"Since these two kinds of closeness of Allahu ta'ala to His servants
are stated in ayats and hadiths, it is wajib for us to believe in both
of them. We should believe in these two kinds of closeness of Allahu ta'ala
to us as we believe that He sees us. Allahu ta'ala's closeness is not measurable
with any unit [such as meter or Angstrom] as His seeing is not with the
help of the reflection of light as explained in physics. It was not for
the purpose of giving a measure but just for the sake of comparison that
some units, such as ell, dhra' (arm's length), span and length of a barley-grain
were used in some hadiths.
"Question: 'Why has wilaya been defined with the word yaqin (closeness),
though wilaya is only an incomprehensible-to-man hal between Allahu ta'ala
and His servant?'
"Answer: We shall first explain two points before answering the question:
"1) The kashf that occur upon a wali, or the ru'ya (dream) seen by everybody
is nothing but the vision of the like or example of something in the mirror
of the hayal (the mind). It is called 'ru'ya' if it occurs when one is
asleep. It is called 'kashf' if it occurs when awake. The purer and cleaner
the mirror of the mind gets, the more correct and reliable the kashf or
ru'ya is. Therefore, prophets' ('alaihimu 's-salam) dreams are absolutely
reliable and believable; they make a kind of wahi, for all prophets were
mathum; that is, they never made any mistakes. Their minds were very pure.
Their batins or hearts were very clean. Most dreams of awliya' have been
correct, too, because the minds of awliya' have been cleared and their
hearts have been polished by obeying Rasulullah's orders and by the nurs
attained at his sohbat either directly from him like as-Sahabat al-kiram
or through their rehbers like the ones who came after as-Sahabat al-kiram.
Jalal ad-din Rumi (rahmat-Allahi 'alaih) expressed this subtlety very finely
in a couplet in his Mathnawi:
'Do you know what are the images that hunt the awliya'?
They are the visions of the beauties of the garden of Khuda!'
"The batins of awliya' are polished and are like bright mirrors because
of their obedience to prophets. Sometimes the old dark spots of their batins
come back into vision like black stains, and the mirrors of their minds
become blurred, and there occur mistakes in their kashfs and dreams. This
blur occurs sometimes as the consequence of committing a haram or mushtabih
or going beyond the limits [in using mubahs] or, at another time, as a
result of being smeared by ignoramuses and heretics. Most dreams of sinners
are wrong, and they err much since their batins are dark.
"2) All the beings created by Allahu ta'ala are called 'alam. There
are three kinds of 'alam: 'alam ash-shahada, the material 'alam which everybody
knows; 'alam al-arwah, the immaterial, immeasurable 'alam of souls; and
'alam al-mithal, where there is nothing material or immaterial. In 'Alam
al-mithal, there are mithals [see below] of all beings that are in the
first and second 'alams, a mithal of Allahu ta'ala, and even the mithals
of thoughts and meanings. Allahu ta'ala has no mithl [see below], but it
was said that He had a mithal. If a being resembles another being in respect
of its dhat (essence, person) and sifat (attributes), the former is called
a mithl of the latter. There is no mithl of Allahu ta'ala's Person and
Attributes, and such a mithl cannot exist. A being which is likened to
another in respect of not the very person but only its attributes is called
a mithal of the latter. For example, when the sun is called the 'sovereign,'
the 'sovereign' is meant to be a mithal of the sun. Allahu ta'ala declares,
'Allah's nur in the heart of a believer is like a candle in the lantern,'
in the 35th ayat al-karima of Surat an-Nur. A mithal of Allahu ta'ala is
expressed in the hadith ash-Sharif, 'He is such a Hakim that He has built
a house and filled it with substances.' Therefore, it was said that Allahu
ta'ala could be dreamt of. [Prophet] Yusuf ('alaihi 's-salam) saw the famine
years as 'lean cattle' and the fruitful years as 'fat cattle and spikes
of wheat' in a dream. It was declared, 'I dreamt that many people came
to me. They wore shirts. Some had shirts down to their chests and some
had longer shirts. I saw 'Umar (radi-Allahu ta'ala 'anh). His shirt was
long, down to the ground,' in a hadith ash-Sharif reported in the Sahih
of al-Bukhari, as-Sahaba asked his interpretation of it. 'The shirt means
knowledge,' he explained. These ayats and hadiths show that the mithal
of an immaterial being that does not have any mithl may be seen in a dream
or through kashf. [One of the ayats is about Yusuf (alaihi's-salam).]
"After explaining the foregoing two points, we say that there is an
incomprehensible hal called wilaya. This hal is seen, in 'alam al-mithal,
through kashf as the closeness of two objects. As the hal of wilaya makes
progress, it looks, in kashf, like a walk towards Allahu ta'ala or a passing
from one Attribute of His to another. And because the changes in the incomprehensible
hals of awliya' (rahmat-Allahi 'alaihim ajmain) have been seen as such
in the 'alam al-mithal, these hals have been called 'qurb-i ilahi,' and
the changes have been given such names as 'as-sair ila 'llah' and 'as-sair
fi 'llah.'
"There is no return [or degradation] once fana' is attained on the way
of tasawwuf. Those who have returned have done so before the attainment
of fana'. This faqir [the author, Hadrat Thana'ullah] deduced this from
the 143rd ayat al-karima of Surat al-Baqara which declares, 'Allahu ta'ala
does not make your iman go away. He is very Merciful to His servants.'
Rasulullah (sall-Allahu 'alaihi wa sallam) declared, 'Allahu ta'ala does
not take back the iman of His servants. But, He makes the knowledge fade
away by annihilating the 'ulama'.' This hadith ash-Sharif, too, shows that
Allahu ta'ala does not take back the real faith and batini knowledge. [This
ayat karima and hadith sharif are the evidences of the fact that none of
the Sahabat al-kiram (alaihumu'r-ridwan) became a murtadd, because the
iman of all of them was real (haqiqi). If the Shi'ites had known this sublety,
they would have slandered none of the Sahabat al-kiram.]
"Perfect taqwa develops only in awliya' and is not attainable unless
the evils of the nafs such as jealousy, malice, arrogance, hypocrisy, and
desire for fame are completely cleared away. For these to be completely
cleared away, it is necessary to attain to fana' an-nafs, that is, annihilation
of the nafs. Perfect belief and perfect taqwa cannot be attained unless
love for Allah is more than love for other beings, or unless the heart
is cleared of any love for every being except for Allah. And this is only
possible through fana' al-qalb. Fana' al-qalb was expressed as 'the piety
of the heart' in the hadith ash-Sharif. A hadith ash-Sharif quoted by al-Bukhari
and Muslim declares, 'Iman of a Muslim is not perfect unless he loves me
more than his parents, children and everyone.' [This hadith sharif is quoted
also in the Wahhabite book Fat'h al-majid.] Another one declares, 'Three
[kinds of] persons relish iman: he who loves Allah and His Prophet more
than everything; he who loves only those whom Allah loves; he who, after
attaining iman, is afraid of becoming a disbeliever more than he is afraid
of being burnt in fire.' One day, Hadrat Rabi'a [al-'Adwiyya, a great woman
wali among the Tabiin,] was carrying two dishes in her hands, one full
of water and the other full of fire. When she was asked where she was going,
she said, 'I am going to extinguish the fire of Hell and burn Paradise.
Thus I want to save Muslims from worshiping Allahu ta'ala with the fear
of Hell and the wish of attaining Paradise.' And as such is wilaya.
Rasulullah (sall-Allahu 'alaihi wa sallam) declared, 'Show honor to
my companions!' Allahu ta'ala declared, 'Those who deserve to be honored
are those who fear [Allah] much,' in the 13th ayat al-karima of Surat al-Hujurat.
Therefore, the 'ulama' of Islam unanimously have said that all as-Sahabat
al-kiram were the most superior and most muttaqi (fearful of Allah) among
this umma. Because, all as-Sahabat al-kiram attained to the highest stages
of wilaya by attending the sohbat of Allah's Rasul. Allahu ta'ala praises
as-Sahabat al-kiram in the 101st ayat al-karima of Surat at-Tawba: 'Those
who are advanced in belief and those who were the first to migrate...'
He declares, 'Those who have advanced in believing are those who are advanced
in approaching Allah. They all are muqarrabun,' in the tenth ayat al-karima
of Surat al-Waqi'a.
"It is wajib to try to attain to the perfection of batin by joining
a way of tasawwuf. In the 102nd ayat al-karima of Surat Al 'Imran, Allahu
ta'ala declares, 'Oh believers! Abstain completely from the things which
Allah has forbidden!' that is, He wanted that, in the deeds of the zahir
and in the morals and faith of the batin, there should not be left anything
which Allahu ta'ala dislikes. The order in this ayat karima shows that
the endeavors on the way of tasawwuf are wajib. Perfect taqwa can only
be attained through wilaya. The above-mentioned evils of the nafs are haram.
Perfect taqwa cannot be attained unless these evils are cleared away. And
these evils can be cleared away by fana' an-nafs. Taqwa means abstention
from sins. This was called 'the piety of the body' in the Hadith ash-Sharif.
The piety of the heart is necessary in order that the body be pious. The
piety of the heart is called 'fana' al-qalb' by mutasawwifs.
"We have explained that wilaya is the annihilation of the qalb and the
nafs. The 'ulama' of tasawwuf (rahmat-Allahi 'alaihim ajmain) have said
that wilaya has seven stages, five of them being the annihilation of the
five latifas, namely the qalb, ruh, sirr, khafi and akhfa; the sixth, the
annihilation of the nafs; the seventh, the annihilation of the substances
of the body. The annihilation of the substances of the body was called
'the piety of the body.'
"Taqwa is not attained by performing only the supererogatory (nafila)
'ibadat. Taqwa is the performance of the fard and the wajib and the abstention
from the haram. The fard and the wajib that are performed without ikhlas
are of no value at all. Allahu ta'ala declares, "Worship Allah with ikhlas!
Only He is to be worshiped," in the second ayat al-karima of Surat az-Zumar.
Abstention from the haram cannot be achieved before fana' an-nafs is attained.
It is seen that attaining to the perfections of wilaya is possible through
performing the fard. However, attaining to [the very] wilaya is a favor
of Allahu ta'ala; He bestows it upon those whom He wishes, and it cannot
be obtained by labor. Allahu ta'ala has ordered men to do what they are
able to do. He orders, 'Diet yourself with all your might to what Allah
has forbidden!' in the 16th ayat al-karima of Surat at-Taghabun. It is
seen that it is necessary to try as hard as one can.
"The degrees of wilaya are infinite. In his book Ghulistan, Sadi ShiRazi
(rahmat-Allahi 'alaih) expresses this with the couplet:
'His Beauty is Infinite, Sadi's words are unending;
Similarly, the degrees of taqwa are infinite, too. A hadith ash-Sharif
declares, 'I am the one who knows Allah best and fears Him most.' The fear
of Allahu ta'ala increases as one makes progress through the degrees of
wilaya. It is declared, 'The highest of you in the sight of Allahu ta'ala
is the one who fears Him most,' in the 13th ayat al-karima of Surat al-Hujurat.
It is wajib to endeavor continuously to advance along the degrees of wilaya
since the degrees of taqwa are infinite. It is always fard to desire one's
knowledge of batin to increase. The 114th ayat al-karima of Surat at-Taha
states this fact: 'My Beloved Prophet! Always pray, saying, "Oh my Rabb!
Increase my knowledge!" ' It is haram for a wali to stay at a degree he
has attained and not to wish to advance further. Muhammad Baqi bi'llah
(rahmat-Allahi 'alaih) versified it:
'You should be observant on Allah's Way, be observant!
Jalal ad-din Rumi said:
'Oh my brother, this path has no end,
Khwaja Muhammad Baqi bi'llah said:
'No matter how much You make me drink,
"It is wajib to look for a rehber (guide) since it is wajib to try to
advance in the batin and because it has fallen to the lot of very few people
to approach Allahu ta'ala without the mediation of a rehber. Therefore,
Jalal ad-din Rumi said:
'No one but the rehber leads the men,
But, one should not get deceived by false rehbers.
"The distinguishing characteristic of a rehber is that he should have
the faith of Ahl as-Sunnat and obey the rules of Islam perfectly. A person
whose deeds and words are incompatible with the rules of Islam [who does
not prevent his wife and daughter from going out without veiling their
arms and hair] cannot be a rehber even if he flies in the air. [It is haram
for Muslim women and girls to go out with their hair, arms and legs unveiled
and to show themselves to the religiously strange men. It is fard for Muslim
men to make their wives and daughters veil themselves before men. A person
who does not obey the books by the 'ulama' of Ahl as-Sunnat (rahmat-Allahi
'alaihim ajmain) cannot be a rehber. Such a person harms one's religion
instead of being useful.] Allahu ta'ala declares, 'Do not obey the one
who commits sins or who disbelieves!' in the 24th ayat al-karima of Surat
al-Insan or ad-Dahr. In this ayat, Allahu ta'ala orders us not to obey
first the sinner and secondly the disbeliever, because a Muslim seldom
meets a disbeliever, whereas he is frequently subjected to the command
of a sinner. Besides, this ayat karima shows that company with a sinner
is more harmful than that with a disbeliever. The 28th ayat al-karima of
Surat al-Kahf declares, 'Do not obey the one whose heart is negligent of
the dhikr of Us and who runs after the desires of his nafs and who oversteps
the limits of Islam in his actions.' [Nowadays, those women who go out
unveiled and those who take alcoholic drinks, that is, sinners, and those
who do not perform ibadat, defend themselves against Muslims by saying,
"You should judge one by one's heart; our hearts are pure. Allah judges
our hearts." This ayat karima shows that such claims are wrong and corrupt.
We noted above that the Hadith ash-sharif declared about the heart: "If
it becomes evil, the whole body becomes evil," which also proves that such
words of sinners are lies. The hadith ash-sharif, "Allah does not look
at your appearance; he looks at your hearts and intentions," is about those
who perform ibadat and charities. In other word, ibadat must be performed
for love of Allahu ta'ala in order for them to be accepted.] It is understood
from this ayat karima that following the nafs is an indication of the heart's
negligence. The body's degeneration, that is, committing sins, indicates
that the heart has degenerated.
"The second characteristic of a rehber, as explained in the Hadith ash-Sharif,
is that talking with him and seeing him causes the remembrance of Allahu
ta'ala. Nothing else but Allahu ta'ala seems lovable to the heart. As related
by al-Imam an-Nawawi, Rasulullah (sall-Allahu 'alaihi wa sallam) declared,
"Allah is remembered when they are seen," when he was asked about the characteristics
of awliya'.
Ibn Maja, too, reports this hadith ash-Sharif. Another hadith ash-Sharif
related by al-Imam al-Baghawi says, 'Allahu ta'ala declared, "My awliya'
are remembered when My Name is mentioned, and I am remembered when they
are mentioned." ' But, it is necessary to have affiliation with a wali
in order to remember Allah. One who denies a wali and does not believe
that he is a wali has no connection with that wali. One who does not believe
cannot attain this blessing. A couplet says:
'That person whom Allah does not favor,
Every wali has this power of affecting (tathir). Some rehbers are more
powerful in influencing so that they pull their disciples to the high stages
of the way of tasawwuf. Such a rehber is called kamil-mukammil.
"Ignoramuses and liars cannot recognize a wali after a single or a few
meeting. They should consult those whom they trust. Allahu ta'ala declares,
'Ask and learn what you do not know from those who know!' in the 43rd ayat
al-karima of Surat an-Nahl and in the seventh ayat al-karima of Surat al-Anbiya.
A hadith ash-Sharif declares, 'The way of getting redeemed from ignorance
is asking and learning from those who know.' A person who has been in the
company of someone who is known as a rehber for years but has not felt
any change for the better in his heart should leave his company.
"Al-Imam ar-Rabbani al-Mujaddid al-Alf ath-Thani Ahmad al-Faruqi as-Sirhindi
(rahmat-Allahi 'alaih) declared, as-Sahabat al-kiram (radi-Allahu 'anhum)
elected the Four Caliphs successively after Rasulullah (sall-Allahu 'alaihi
wa sallam) passed away. Their appointing caliphs was not solely for the
purpose of managing worldly affairs. They chose them so that they should
also perfect their batins.'
"Question: 'When awliya' die, they do not cease to be sources of faid.
Is it necessary to always look a for a living wali to get faid?'
"Answer: The emanation of faid from awliya' does not end but even increases
when they die. However, it is seldom possible for a deficient person to
receive sufficient faid from the dead to enable him to attain to perfection.
If it were possible to receive faid from a wali after his death as much
as the faid attainable when he was alive, all the Muslims of Medina would
have reached the high degrees of as-Sahabat al-kiram by receiving faid
from Rasulullah over the centuries, and no one would have had to look for
a rehber. Because, a relation between the faid donor and a faid receiver
is necessary to receive faid from a rehber. This relationship ends when
the rehber dies. Although it is possible to attain much faid also from
a dead rehber after fana' and baqa' have been attained and a connection
between the batins [of the rehber and the disciple] has been established,
this faid cannot be as much as that received when the rehber was alive.
"The 'ulama' of the Ahl as-Sunnat (rahmat-Allahi 'alaihim ajmain) have
said that no wali knows the ghaib, but he may report only about what is
made known to him by Allahu ta'ala through kashf or ilham; he who says
that awliya' know the ghaib becomes a disbeliever. Awliya' cannot make
existent what is nonexistent, nor vice versa. Awliya' cannot give food
or [render a family] child or make anyone recover from an illness. In the
187th ayat al-karima of Surat al-Araf, Allahu ta'ala ordered His Beloved
Prophet to say: 'I do not have the power to help or harm myself. Only what
Allah has decreed happens.' It is not permissible to expect help from anybody
but Allahu ta'ala, who orders us to say, 'Only You we worship, and Your
help we ask,' in Surat al-Fatiha; 'Iyyaka' means 'only peculiar to You.'
This is why it is not permissible to make a vow (nadhr) to awliya', because
nadhr is an 'ibada (a form of worship). Anyone who makes a nadhr to a wali
should not fulfill this nadhr of his, because it is wajib to abstain from
sins as much as possible. It is not permissible to go around a grave with
the intention of respect, because it would resemble going around the Kaba,
which is an 'ibada like performing salat.
"It is not jaiz to pray to and to ask prophets and dead or living awliya'
to do anything by themselves. A hadith ash-Sharif declares, 'Praying is
an 'ibada.' It is declared, 'Pray to Me! I accept your prayers. Those who
do not want to worship Me out of arrogance will go to Hell in humiliation!'
in the 60th ayat al-karima of Surat al-Mumin. Ignoramuses say, 'Oh 'Abd
al-Qadir al-Geilani ! Oh Shams ad-din PaniPuti! Oh Tezveren Dede! Give
me... for Allah's sake!' This behavior is polytheism and disbelief. One
should say, 'Oh my Allah! Give me... for 'Abd al-Qadir al-Geilani 's love!
Make my ill loved one recover for as-Sayyidat Nafisa's love!' This way
of praying to Allahu ta'ala is permissible and beneficial. The 193rd ayat
al-karima of Surat al-Araf declares, "Whomever you pray to beside Allah
are slaves like you. They do not have the power to help anybody."
"Question: 'This ayat karima was revealed to make it known that the
disbelievers' worshiping their idols was polytheism. Is it right to liken
awliya' to idols?'
"Answer: The ayat al-karima says 'beside Allah,' which means 'everything
other than Allah.' However, a hadith ash-Sharif declares, 'Mentioning (dhikr,
see below) prophets is an 'ibada. Mentioning the pious people is an atonement
for sins. Remembering death is like giving alms. Remembering the grave
makes you closer to Paradise.' This hadith ash-Sharif is quoted in Abu
Nasr ad-Dailami's (rahmat-Allahi 'alaih) book Musnad al-firdaws. Ad-Dailami
quotes also the hadith ash-Sharif, 'It is an 'ibada to mention 'Ali.' By
the word 'dhikr,' these hadiths mean talking about their high status, hals
and beautiful morals. To love them as such is due to love for Allah. Those
who hear about those pious people try to be like them. It is an 'ibada
to mention Muhammad's ('alaihi 's-salam) name after Allahu ta'ala's Name
only in the adhan and iqama. It is declared, 'For [the sake of] you, We
lifted up your [name's] dhikr,' in the fourth ayat al-karima of Surat al-Inshirah.
This promotion is only for Muhammad. If someone, after saying, 'La ilaha
illa 'llah Muhammadun Rasul-Allah,' adds, ''Ali wali-Allah', he deserves
tazir; that is, he should be punished. Mentioning Muhammad's ('alaihi 's-salam)
name is permissible only within the limits shown by our religion. For example,
it is not permissible to repeat, 'Ya Muhammad, ya Muhammad...' using a
rosary.
"'Isma is peculiar to prophets ('alaihumu 's-salawatu wa 't-taslimat).
'Isma means never committing any major or minor sin knowingly or unknowingly.
It is disbelief to say that awliya' posses 'isma.
"Every Sahabi is higher than all [non-nabi and non-Sahabi] awliya'.
Hadrat 'Abdullah ibn Mubarak, one of the prominent among the Taba' at-Tabiin,
said, 'The dust that entered the nose of Hadrat Muawiya's (radi-Allahu
ta'ala 'anh) horse while he was riding beside Rasulullah was more beneficial
than Uwais al-Qarani and 'Umar ibn 'Abd al-'Aziz.'
"Building the graves of awliya' high building shrines over them as a
sign of respect, giving feasts near their graves and lighting candles,
lamps in their shrines are all bidats. Some of these are haram and some
are makruh. Rasulullah (sall-Allahu 'alaihi wa sallam) and ordered Hadrat
'Ali (radi-Allahu 'anh) to demolish high-built graves of the disbelievers
and their pictures, and so he did. It is necessary to love and respect
awliya' after their death, too. Faid and benefits are received from their
souls in this way; one's heart can get cleaned. It is permissible, even
necessary, to build shrines over the graves of awliya' (rahmat-Allahi 'alaihim
ajmain) so that the visitors, recognizing the graves of awliya', may show
respect and may be protected against the cold, heat, rain and wild animals.
[The shrine is built not for the wali but for the people who come to visit.]
"The sunnas in visiting Rasulullah's (sall-Allahu 'alaihi wa sallam)
grave are to have wudu, to say salawat on him, to donate the thawab of
the good deeds already done such as salat, alms, fasting and reciting the
Qur'an al-karim to him, to keep one's heart ready [to think of Allah's
love for him], to ask Allahu ta'ala to make one love him and obey his sunnat.
If one visits the grave of the wali he has associated (mansub) himself
with, he should clear his heart of worldly thoughts and expect to receive
faid from him. It is permissible to recite the Qur'an al-karim beside graves.
"Those who pass themselves off as rehbers to obtain worldly advantages,
possessions and a reputation, and to attract respect are the deputies of
Satan. They are like Musailamat al-kadhdhab.
"It is permissible for a wali to reveal to his disciples the favors
he receives from Allahu ta'ala and the high degrees he has attained. A
hadith ash-Sharif declares, 'To disclose the favors that have been bestowed
by Allahu ta'ala is a way of expressing thanks for them.' Boasting is haram.
If he attributes the good qualities and the favors on him to himself and
does not think that Allahu ta'ala gives them to him, this is called boasting
or tazkiya-i nafs. If he believes that all of what he has came from Allahu
ta'ala and thinks how defective he himself is, this is shukr (thanksgiving).
"Men approach Allahu ta'ala only through His attraction (jadhba). If
He attracts directly, without any intermediary, this is called ijtiba'.
His indirect attraction is of two kinds: attraction by means of 'ibadat
and riyadat, [Since the effects of the duties on the way of tasawwuf are
confirmed, performance of supererogatory ibadat as riyadat is preferred.]
which is called suluk, and attraction through the sohbat of a rehber. The
basic cause of attraction is man's own abilities (isti'dad), which have
been endowed to men during their creation. These abilities vary with every
person. The greatest obstacle that prevents man from approaching Allahu
ta'ala is composed of the desires of his nafs and the needs and evils of
his body. The second obstacle is the inattention (ghafla) of the latifas
of the 'alam al-amr towards themselves and towards Allah. 'Ibadat and riyadat
that will make one approach Allahu ta'ala should be assigned to him by
a rehber. Not only the nafs and the body attain tadhkiya (purification
of bad qualities) by means of riyadat and 'ibadat, but also the latifas
of 'alam al-amr are cleared of the darkness caused by substances of the
body and by the nafs and get saved from being ghafil. The suluk is the
first step to be taken in most ways of tasawwuf, and the two obstacles
are cleared away. Thus the five latifas of the 'alam al-amr become purified,
and the nafs gets embellished with good morals called al-maqamat al-'ashara.
Then the rehber attracts (jadhb) the salik (one busy with suluk) to Allahu
ta'ala. This salik [at this state of jadhba] is called salik al-majdhub.
And this progression of this is called as-sair al-afaqi, because the rehber
understands the purification of the salik by seeing into the 'alam al-mithal.
This sair (progression, journey) is full of difficulties and takes a long
time. Allahu ta'ala inspired (ilham) Baha' ad-din al-Bukhari to take jadhba
before suluk. [On his way,] one first performs -under tawajjuh- dhikr in
every latifa and gets annihilated in every latifa. This is called as-sair
al-anfusi. Most of the as-sair al-afaqi happens along with it. Then comes
riyadat to purify the nafs and the body. The salik at this state is called
majdhub as-salik. This sair is easy and quick. Those who are deficient
and ignorant either do not advance or advance very little by means of doing
'ibadat [assigned] by themselves, because the thawab for their 'ibadat
is very little. They may reach only the lowest degree of wilaya after performing
'ibadat for fifty years. Hence, wilaya cannot be attained only by mujahada
(striving) and riyadat. 'Ibadat and riyadat are helpful if they are compatible
with the Sunnat. Therefore, it is a must to abstain from bidat'. A hadith
ash-Sharif declares, 'Words (advice, al-amru bi'l-maruf) one gives but
does not do himself are not acceptable. Deeds done without [a good] resolution
are not acceptable. None of them are acceptable if they are incompatible
with the Sunnat.' That is, none of them deserves thawab. 'Ibadat and riyadat
should be not difficult or strenuous but be in accord with the Sunnat.
"Question: 'It is seen that those who undertake very heavy riyadat make
good progress and show kashfs and karamas. How would you explain this?'
"Answer: Kashf, karama and success (tasarruf) in worldly affairs can
be obtained by undertaking riyadat. Ancient Greek philosophers and Indian
priests undertook austerities for this purpose. Men of Allah do not attach
any importance to such results. It is possible to save the nafs from evils,
or to kill the [inner] Satan, only by obeying the Sunnat.
"Question: 'As implied in your answer, no one should become a wali in
those ways of tasawwuf in which only riyada is undertaken. How would you
explain this?'
"Answer: All the ways of tasawwuf follow the Sunnat. Although a bidat
has been introduced in some of them, their following the sunnas in many
respects may cancel the harm caused by bidat. This introduction of bidat
is due to the mistake in their ijtihads. A mujtahid's mistakes are forgivable.
The faults of ignoramuses and liars are not forgivable, and such people
always suffer a loss.
"Everyone, defective or perfect, may attain much faid from a more perfect
person. Wilaya can only be attained in the sohbat of a perfect master.
The sohbat of defective, ignorant people cannot make anybody attain wilaya,
because they do not have any relationship with Allahu ta'ala. A perfect
rehber can make people attain wilaya by transmitting the faid he gets from
Allahu ta'ala to them because his zahir is in relation with khalq (the
creatures) and his batin is with Haqq (Allah). The 95th ayat al-karima
of Surat al-Isra declares, 'If there were angels to walk on the earth,
I would send them an angel as a prophet from the heaven.' It is for this
reason that not everybody can receive faid from the Qabr as-Saada when
no apparent relationship with Rasulullah (sall-Allahu 'alaihi wa sallam)
was left after his death. Thenceforth, faid has been attained from 'ulama'
and rehbers, who are Rasulullah's inheritors according to the hadith ash-Sharif,
'Those who are learned in the sciences of zahir and batin are the inheritors
of prophets.'
"He who attains to perfection and becomes a wali can receive faid directly
from Allahu ta'ala without any intermediary and makes progress by performing
'ibadat. The ayat al-karima, 'Perform sajda and come closer to Allah,'
indicates this fact. Such a wali can attain faid from the graves of Rasulullah
(sall-Allahu 'alaihi wa sallam) and awliya' too.
"It is for the effectiveness of the sohbat that prophets have been sent
from among human beings; for, the sciences of itiqad and fiqh may be learnt
through angels, too. Hadith al-Jibril indicates this fact, where Rasulullah
said, 'It was Archangel Gabriel who came to teach you your religion.' It
is essential that a perfect relationship be present for the sohbat to be
effective and to obtain faid from a rehber. And this influence is necessary
to attain wilaya.
"There have been few people of very high talents who attained the virtue
of wilaya by receiving faid from the soul of the Prophet or from that of
a wali. Such people are called Uwaysis. There was faid in the suhbas of
as-Sahabat al-kiram, too, but one sohbat was not sufficient and many suhbas
were necessary. The suhbas of the awliya' who came after [as-Sahabat al-kiram]
could only be effective when accompanied with undertaking riyada.
"Allahu ta'ala has created in men the capability of approaching and
knowing Him. This ability varies with the individual.
"After performing fards and wajibs and abstaining from harams and mushtabihat,
the dhikr is the most effective supererogatory (nafila) 'ibadat. One should
always perform the dhikr of Allahu ta'ala. A hadith ash-Sharif says, 'What
the people of Paradise regret most is the time spent without the dhikr
of Allahu ta'ala in the world.' Allahu ta'ala cannot be approached by performing
supererogatory 'ibadat and reciting the Qur'an al-karim before fana' an-nafs
is attained. No progress can be made with them unless the batin is purified.
The batin can be purified by the dhikr of Allah. The Hadith ash-Sharif
declares, 'The best dhikr is La ilaha illa 'llah.' Therefore, one should
always repeat this kalimat at-tawhid in one's free time. And in his remaining
spare time, one should meet and attend the sohbat of the people who always
think of the next world and are salih. If one cannot find pious company,
one should not make friends with renegades, bidat-followers or fasiqs (those
who commit harams), but read books written by the salih. One should not
converse with those who are ignorant of Islam, those who have set their
hearts on the world and who are la-madhhabi. Conversation with such people
is detrimental to one's batin (heart, soul). Attending the sohbat of awliya'
is more useful than the dhikr and other supererogatory 'ibadat. As-Sahabat
al-kiram (radi-Allahu ta'ala 'anhum) used to say, 'Would you stay with
me for sometime so that I may refresh my iman,' when they saw one another.
Jalal ad-din Rumi (rahmat-Allahi 'alaih) said:
'Little time spent in the presence of awliya'
Khwaja 'Ubaid-Allah al-Ahrar (rahmat-Allahi 'alaih) said:
'Nafila salat can be performed any time,
"Somebody was recommended to attend the sohbat of Bayazid al-Bastami.
'I am always in my Allah's sohbat,' he said. "Bayazid's sohbat is more
beneficial for you,' was replied. It was meant that he would receive faid
from Allahu ta'ala proportional to his own talent and to his relation with
Him, whereas he would attain faid proportional to Bayazid's high degree
[of wilaya] in Bayazid's sohbat.
'Never talk with a bad companion,
It will not take away your life alone,
Muhammad Parisa wrote in his work Risala-i qudsiyya, "People asked Yusuf
al-Hamadani: 'What shall we do if we cannot find a perfect rehber?' He
said, 'Read their books every day,' " Today, to attain salvation, one should
read al-Imam ar-Rabbani's (rahmat-Allahi 'alaih) book Maktubat. [More than
a hundred letters selected from Maktubat are translated in our Endless
Bliss.] It is very beneficial for those who wish to attain happiness.
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