FREQUENTLY ASKED QUESTIONS

Some Sufi saints like Hadrat Sultan Bahu (RA) prefer to call themselves Faqirs, which literally means poor. The word Faqir comes from Faqr, poverty. In a mystical sense it means gnosis. Prophet Hadrat Muhammad (SAW) was proud of his poverty when he said, “Al-Faqro Fakhri.” The Prophet (SAW) himself and his immediate family did not possess anything at all. Whatever, they got in the morning was given away in the evening. This is Faqr, i.e. the absence of desire for material riches and worldly attachments. Mystics do not rely on created beings for anything, and would therefore ask none for help. To possess anything means to be possessed by it. Faqr is outwardly destitution and indigence, but its essence is fortune and free choice.

Hadrat Muhammad (SAW)’s light is from Allah’s light. Hadrat Sultan Bahu (RA) has praised the Prophet (SAW) by saying, “When Allah wanted to create Hadrat Muhammad (SAW), He separated a light from His own light, observed it intently, fell in love with it, and called it the light of Muhammad” (Mahak al Fuqura Kalan). Thus Prophet Hadrat Muhammad (SAW) is the greatest portal of Allah’s light because he himself is “Light upon light.” It is through him that the Divine light as well as Allah’s blessings and favours flow down to his followers. He is the channel and instrument of Allah’s mercy for all creation. Hadrat Muhammad (SAW) is the reflection of Divine light, and it is said for a fact that he did not cast a shadow. Every moment of his life was a miracle: the gazelle spoke to him, trees and stones would greet him with peace, the handkerchief with which he wiped out his saliva would not burn in fire, and water would flow and pour out from between his fingers to quench the thirst of hundreds of people.

One can have a vision of Allah in a true dream. Those who always commemorate Allah and meditate on His Personal Name, Allah, may experience this spiritual bliss once in their lifetime. This type of vision is called the “vision of light.” The second type of vision of Allah is attained by deep contemplative meditation, which transports the seeker to the presence of Allah. The third type of vision of Allah is possible in an awakened state, where the spirit is transported out of the body and flies to the hierarchy of Allah.

Meditation on the Personal Name of Allah (Tasawwur Ism Allah Dhat) is the only tool to eliminate all the veils that exist between man and God. These veils are manifold. According to a prophetic tradition, “There are seventy-thousand veils that need to be lifted to come closer to the light of Allah and have direct experience of Allah. Meditation is a Divine blessing; it is the most powerful form of prayer. Meditation takes the meditator directly to the Divine presence and results in mystical reunion with the Creator. “To Allah we belong and to Him is our return” (Quran 2:155).

With the widespread propagation of Islam, the mystical dimensions of Islam followed as well. The great majority of Muslims were overwhelmed with worldly affairs, but an elite minority of men and women remained faithful to the original message and its core values of spiritual transformation and human salvation. As a matter of fact, the Sufi tradition started with Hadrat Muhammad (SAW), for he was the perfect man and endowed with the direct knowledge and wisdom of God. Thus he is the first link in the spiritual chain (Silsila) of Islamic mysticism. Hadrat Muhammad (SAW) in turn transferred this Divine wisdom and esoteric knowledge to Hadrat Ali Ibne Abi Talib (AS). The Prophet (SAW) thus initiated Hadrat Ali (AS) in his path and invested him with a cloak (khirqa). Hadrat Ali (AS) passed this Divine knowledge to his successors, and it is through them that all the chains of affiliations (Silsilas) started and continue until this day. The first ascetics in Islam were the companions on the platform, who were extremely poor and lived in the Prophet’s mosque in Medina, praying and recollecting Allah during every moment of their lives and experiencing His perpetual presence.

As the Qur’ân is the uncreated, self-subsistent and luminous Word of Allah, it follows that it should be revealed and addressed to all kinds of creatures in the universe be they stones, plants, animals, humans, jinns, angels or spirits. The Qur’ânic Word pervades everything as all is subject to Allah’s command. Therefore, everything from the unseen or the physical world can be summoned and made captive by means of the light produced by Allah’s Name and His Word, which is called the science of da’wat (invocation). Through this science the ethereal creatures of the unseen world, e.g. jinns, angels and spirits are summoned for aid in difficult adventures.

So long as a seeker’s body has not been fully developed by means of contemplation upon Ism Allah Dhât (Personal Name Allah) and he has not become proficient at reading or has been authorized by any adept and perfect guide to do so, he must not at all try his hand at da’wat. Not only imperfect in ‘reading’ [Kalam for invocation], some novices do not undertake the exercise under the ‘authority’ (idhn) of an adept spiritual master either. Some are good at ‘reading’ but imperfect in idhn. The seeker should be perfect and exact both in ‘reading’ and idhn. A man adept in ‘reading’ but lacking in ‘authority’ is like a person who knows how to shoot with a gun but does not have license for the purpose. On the other hand, a person perfect in idhn but imperfect in ‘reading’ is like a person who has license but not proficient at using a gun.

Kalâm-Allah (Word of Allah) and Ism-Allah (Name Allah) are pure and do not grip save a pure place. It is said that many recite Kalâm Allah, but it does not enter below their throats, i.e. it does not penetrate the hearts beneath their throats. Another tradition states that many people recite the Qur’ân but the Qur’ân curses them. The shân (glory) of one Qur’ân is manifest in the following verse: “Had We caused this Qur’ân to descend upon a mountain, you would have indeed seen it humbled, split asunder out of the fear of Allah.” (Al-Qurân-59-21). Therefore, the fault lies in the person who does not meet the prerequisites for Tasawwur Ism Allah Dhat and da’wat.

A compatible and suitable tongue, body, limb, heart and mind are required to establish connection with the real powerhouse of the Qur’ân. When a sâlik, the spiritual itinerant, complying with these rules and regulations practise the Kalâm and Name of Allah, the light is produced to which jinns, angels and spirits are protected. As they become his beneficiaries, so they turn to be his helpers and assistants in all his matters. The requisite conditions and rules are: a. He/she should refrain from abusive language and never lie. b. What the seeker eats should have been earned lawfully. c. The body, clothes and the place of recitation should be pure and fragrant. Smoking, taking snuff or uncooked onion and garlic should be avoided. d. Jalâli and jamâli abstinence should be done and animal products including blood, flesh, milk, ghee, yogurt, lassi etc given up. e. Kalâm should be recited at a fixed place and set time. f. One should repeat the Qur’ân, Kalâm and dhikr of Allah regularly. g. To make the body and the soul compatible with the light of the Qurân, it is essential to have complete faith in the Qurân. h. The major and the most important condition is to establish an esoteric link with an adept and perfect person who in turn is connected to the Powerhouse of Allah and His Prophet PBUH. This is also called the ‘idhn’ (permission or authority) of Kalâm or Shaykh’s connection.

Satan cannot enter the dream, vision or the murâqabah (meditation/ self-induced transport) in which the Qur’ân is recited and such a dream, vision or murâqabah is divine, and not diabolical. Hence the Qur’ân is the true standard to judge between good and evil. It is a tenet of Tasawwuf that Satan cannot impersonate three guises in bâtin (the esoteric world) because they are the manifestation of guidance. First Satan cannot put on a semblance of the Holy Prophet (SAW), secondly it cannot assume the form of the Qur’ân or any Qur’ânic chapter or verse, and thirdly the shape of Khâna Ka’bah.

The ‘amal (practice) of da’wat is of two types: one jamâli and the other jalâli. The jamâli ‘amal is carried out for love, taskhîr (captivation), attraction and winning of hearts, while jalâli da’wat is read for the devastation and destruction of all types of esoteric and exoteric foes.

Be the word Sufisim is Arabic or Persian or its lexical meaning is seen against the backdrop of ashab-e-suffa (the companions on the platform) or is determined from the purification of self or derived from soof (course woollen), but for centuries its terminological meaning has become set only to mean leading such a life in the light of the Quran and Hadith, adopt such practices and follow such a balanced way of meditation, contemplation, self-mortification and prayers as can purify one’s self, cleanse one’s heart and enlighten one’s soul. It may be noted that the Quran not only contains implicit references or hints as to purification and sanctification of the self, but also quite a large number of clear and explicit orders about it. Muslims through Sufism seek to find the truth of divine love and knowledge through direct personal experience of God. It is meant to facilitate the experience of the presence of divine love and wisdom in the world. Every Sufi order traces its lineage to Hadrat Muhammad (SAW) through Hadrat ʿAlī (RA), who inherited from the Prophet (SAW) the spiritual power (wīlāyah) that makes the inner journey to Allah possible.

There are two aspects of Islam: one is the outward and the other inward and spiritual. ‘Shariat’, which is professed by religious scholars and jurists, is the outward aspect and dimension. Faqr, Sufism and Tariqat viz. esoteric path, which is followed by mystics, Sufis and Awlia (saints), is the inward aspect and side. The object of Sufism is to prove the second aspect viz. the spiritual side and to adopt and act upon it. Everything of the universe has two aspects viz. outward and inward. Our own self is divisible into soul and body. The body is outward and apparent while the soul is inward and hidden. The soul is the real self on which is dependent the life of the body. All realities are hidden in the soul. Similarly in Islam Shari’at is like a body while Sufism is its soul, being the fountain of reality and truth. The Quran and Hadith (tradition) substantiate these very two aspects of the holy life of the Prophet (SAW) that no sensible, intelligent and faithful Muslim can refute. His holy personality was the embodiment of both outward and inward qualities and aspects. From him (PBUH) have emanated the two paths, exoteric and esoteric. Insight is as much essential as is the eyesight. Likewise, it is equally important to adopt Tariqat (esoteric path) along with Shariat (the apparent code/religious law). The intent of Sufism is actually to follow the spiritual and esoteric life of the Holy Prophet PBUH and attainment of maximum possible inward perfection through him (PBUH). Until the esoteric and spiritual aspect of Islam is taken into account, the perfect Islam does not come into view or its truth is manifested. A Muslim cannot become a Muslim or a faithful person in its true sense unless he fully adopts the inward and spiritual dimension of our chosen Prophet PBUH’s life. The protagonists of Sufism derived and deduced their principles from the injunctions of Islam as jurists have drawn conclusions from the Quran, Sunnah, general consensus, opinion and analogy to solve religious problems.

Every field needs a companion, guide or leader and thus a Sufi Master is essentially required for adopting Sufism. An experienced and perfect guide is must for embarking upon the long journey towards Allah. The story of Moses and Khidhr in the Quran is well known. In spite of being a Prophet, Moses adopted the company of Khidhr for acquisition of esoteric knowledge. If the acquisition of outward knowledge is incumbent on every Muslim, the acquisition of the superior inward knowledge must be incumbent in the first degree. Many a faculty naturally exists in the body of a person, but another perfect person is needed to bring that faculty to the fore. For example, Allah has blessed the man with the faculty of speech but a speaking mother is needed for actualization of this faculty. A child entrusted to a dumb mother will lose the faculty of speech. The Noble Prophet (SAW) was made the teacher for holy companions and the system of such guidance has continued in the Ummah to this day. No science or art can be acquired without a teacher and likewise no man can have access to the gnosis, proximity and union of Allah without a preceptor or guide.

Every spiritual order has a specific prophetic mode. Leaders of different spiritual orders are on the path of particular prophets. For instance, the seekers of a spiritual order whose chief is on the path of Jesus Christ adopt solitude, renunciation, monasticism and trust in Allah; and the seekers on the path of Prophet Solomon seek glory and grandeur. The Qadri Order is supreme because it follows Muhammadi mode and manner. The chief of Qadri Order, Syed Abdul Qadir Jilani, is the chief of all saints. Thus the Qadri Order is superior to other orders as the prophethood of Hadrat Muhammad (SAW) is superior to other prophets and the sainthood of Hadrat Syed Abdul Qadir Jillani (RA) is superior to that of other saints. Hadrat Sheikh Abdul Qadir Jillani (RA) has said that every saint follows a specific prophetic path, but he follows the path of Hadrat Muhammad (SAW). His foot is admittedly upon the neck of all saints. He said in a verse that “Allah has appointed me Qutub (Pole) for all ages, eternal governor and perpetual Ghauth (the redresser of grievances) and my command will be enforced and effective for all times.” When asked about the difference between his disciples and those of other orders, the Grand Saint said: “My egg is worth thousand birds. When this egg is hatched into a birdie which soars high in the holy ambience, it becomes a phoenix that no bird can match.” He also claimed that his disciple would never die except as a faithful person. A Qadri seeker begins his journey as Bayazid of Bastam (RA); he is present in the Assembly of Hadrat Muhammad Mustafa (SAW), is an eternal confidant of Allah, and has command over both the worlds.

Ahl-e-Bayt implies the blessed family of the Prophet Muhammad (SAW). To Sufis, the Ahl-e-Bayt are central to Islam without the intermediation of which nobody can attain to Allah and His Prophet (SAW). Being the spiritual successors of Hadrat Muhammad (SAW), they consist of Hadrat Muhammad (SAW), Hadrat Fatimah (AS), Hadrat Ali (AS), Hadrat Hassan (AS), and Hussain (AS), known collectively as Panjtan Pak (Five Holy Persons) and the Ahl al-Kisa, “people of the mantle”). The special status of Ahl-e-Bayt is derived from verses in the Qur’an and hadith. “No reward do I ask of you for this except the love of those near of kin” (Al-Qur’an). We in our daily prayers invoke blessings upon them by saying: “O Allah, bless Muhammad and his family.” Love for these holy personages is not peculiar to only Shia. They are equally held in high esteem by Sunnis. Every Muslim aspires to be called a lover of Ahl-e-Bayt. The claim to Islam is dubious by a person who does not love Ahl-e-Bayt. Most Sufi Orders trace their spiritual chain back to Hadrat Muhammad (SAW) through Hadrat Ali (RA). Hadrat Ali is the King of Wilayat and he is the door and the passage that leads to the City of Prophetic Knowledge and Gnosis. It is from Hadrat Ali that all spiritual orders originate and to him they culminate.

Some westernized ulema think that repeated recital of the Qur’ân and its daily reading for thawâb (reward) or for the grant of some desire or for the treatment of diseases is useless. They outright deny the effectiveness of the Qur’ân. If man-made mantras (incantations) have instant effect, then why the uncreated, self-subsistent Kalâm that pervades and rules the whole universe should not have effect. All the universe is subjected to the command of Allah’s Kalam. The Qur’ân offers the cure and is a panacea for all types of outward and inward, physical and spiritual maladies and calamities. “The Qur’ân is a means of healing the body and reviving hearts, and a balm to spirits for the faithful.” (Al-Qurân-17:82)

Such things do not fall to the lot of those who seek Allah and follow the path of love and devotion to Allah. Further there is a reason for this esoteric plundering. As in our material world, lesser rulers are laid under tribute to a greater ruler, i.e. their state is to be in the status of a protected state. In case they defy the greater authority of the protector ruler, he lifts his protection from their states and subsequently another mightier ruler attacks them and wrests from them their domain or state and the treasure. Absolutely the same is the case with the spiritual rule that when a seeker proud of his good deeds deviates from the command and authority of his spiritual guide, he (guide) divests such seeker of his tawajjuh leaving him helpless and unprotected in the esoteric realm. Abandoned, he is then subjected to some esoteric robbery. Therefore, the seeker should always cling to his/her perfect guide.

When a seeker regularly practises Tasawwur and the Qur’ânic da’wat or that of the Beauteous Names of Allah or other wazifas (holy formulas), their effect proceeds in both the world of spirits and the world of objects. A seeker can perceive the initiation of his ‘amal in the world of spirits by the fact that he/she would relish reading Kalâm, and his interest and fondness, taufîq (divine graciousness) and esoteric power and vigour, besides spiritual intuitions and visions, increase day by day. The hearts of people are held captive and turn obedient to him. The people serve him heart and soul as he/she also achieves prosperity, both exoteric and esoteric. But when, on the other hand, he/she is seized by a mightier and more powerful ‘âmil or disobeys/challenges his/her spiritual guide, he/she is stripped of his/her spiritual attainments all at once. Then he does not feel the earlier relish in reading da’wat, wird and wazifas (incantations) and hence suffers a reverse.

Yes he/she can benefit from and seek aid of angels. It is the job of esoteric senses to perceive this unseen subtle creation. The material intellect and bodily senses are restricted to the matter. The gateway to the unseen world is tightly closed to these rational animals. However, the people with courage and capacity pass the nâsûti (terrestrial) stage of the nafs. Their ethereal self of the heart is quickened by means of Allah’s dhikr and contemplation upon His Name and it begins to read da’wat with the tongue of the heart. Given this ethereal self is situated in the world of angels, when da’wat is read with the tongue of the heart, the light produced thereby becomes the food and sustenance of the subtle creation, i.e. angels and spirits of command who are made of the same substance as the ethereal self of the heart. Thus this subtle creation is drawn towards him and becomes his beneficiaries and thus turn helpers and aides in his work. Such a sâlik and live-hearted gnostic meets angels and acquire commendable qualities and noble character of angels and spirits of command.

Generally those sâliks suffer reverse who publicize their spiritual eminence and behave proudly and self-importantly. Their nafs is fed by ego food, i.e. undue flattery, the red carpet treatment, respect and excessive veneration. Thus they fall prey to vanity and egoism, hence caught up in the infidelity of Tarîqat. All the disobedience and defiance to Allah Almighty is caused by the nafs (lower soul) and hawâ (lust). The idols of stone have been blamed for nothing. Never has a stone or idol instigated anybody to commit sin or incite anyone to do evil. “Has you seen him who has made his lust his god, and Allah has sent him astray purposely, and set a seal upon his heart and laid a covering on his eyes and ears.” (Al-Qur’ân-45:23)

No, if we seek help and aid of the lovers and beloveds of Allah, i.e. Prophets and Saints, it is not Shirk at all. Prophets and saints are wonderful companions, guides, aides and advisers in the way of Allah. They are Hizb-Allah (Party of Allah) as the Quran says. Treating them Ghair-Allah (Other than Allah) is sacrilegious and unjustified. Some parochial ulema brand everything Shirk though they themselves harbour the greatest idol of nafs and lust in whose worship they are absorbed day and night, but they call reverence Shirk. So they virtually prevent servants of Allah from His path by opposing spiritual relationship with Prophets and Saints. By clinging to Prophets and Saints, we may oppose the nafs and attain deliverance: “But as for him who feared to stand before his Lord [for accountability on the Judgment Day] and restrained his nafs from lust and base desires, surely Paradise will be his home.” (Al-Qurân-79:40-41)

The ignorance about the reality of the nafs is to blame for all the misunderstandings in the religion and for the people who have gone astray. When Allah made the image of Âdam (AS), all the angels fell in prostration before him but Iblîs refused to do so out of jealousy and haughtiness saying: “I am better than he (Adam).” Thus the nafs is stuffed with jealousy, haughtiness and bukhl (meanness) and it does not let a person consider any other person better than or superior to himself/herself. And this trait of meanness has been vested in his/her nature. “And meanness has been imposed upon the selves.” (Al-Qurân-4:128) “And those saved from the meanness of their ‘nafs’ are among those who achieve deliverance.” (Al-Qurân-64:16). Because this natural meanness of the nafs, the Holy Prophet (SAW) said: “It is the height of meanness in a believer to hear me mentioned and not to bless me [by reading darûd].” The Holy Prophet (PBUH) has also said: “The person before whom my name is mentioned and he forgets to send darûd (blessings) upon me, it is as if he had forgotten the way to Heaven.” One can judge by this hadîth the faith of jealous hypocrites whose pursuit is to belittle the dignity of Prophets and Saints. It is this instinctive meanness, jealousy and malice of the nafs that prevented Iblîs from falling prostrate before Âdam (AS). Saying like Satan that “I am better than he”, this nafs blows his own trumpet of superiority and whispers in everybody’s ear that “nobody is equal to you.”

We are required to pledge allegiance to a person superior to us, step towards Allah and traverse the path of sulûk and tarîqat after negating our nafs and all the desires and turn away from everything under his guidance, patronage and authority, the nafs is not killed or eliminated through profession of verbal Tawhîd (Divine Unity) nor one can get rid of the nafs or lust. So long as the nafs has not died, the heart is not quickened. “O serene soul (nafs-e-mutmainnâh)! Return to your Lord in a state that you are content in His good pleasure and He is pleased with you. Join My special servants and enter Paradise.” (Al-Qurân-89:27-30)Thus, to enter Paradise, it is a prerequisite to join the special servants of God.

Both Prophets and saints are alike in receiving ‘unseen inspirations’ and ‘divine graces’ from Allah; which differ only in grades and ranks. The esoteric inspiration that the heart of a walî (saint) receives from Allah Almighty is called as ilhâm while the esoteric inspiration drawn by the prophetic heart is termed wahî (revelation). The khâriq of a walî is called karâmat but the prophetic khâriq is given the name of mu’jizâh. Likewise the esoteric flight of a prophet towards Allah Almighty and His heavens, Throne and Chair is called Mi’raj (Ascension). But the esoteric ascent and rising of a walî is given the name of batni tair sair (esoteric flight and navigation). In short the esoteric excellences and spiritual experiences of a nabî (prophet) and a walî (saint) are similar and comparable in each and every respect. The subtle bodies are quickened and illumined both in the self of a nabî and a walî: “Allah is the friend of those who have faith in Him [true-heartedly]; He brings them forth from the dense darkness of matter and leads them to the subtle luminous world of the unseen.” (Al-Qurân-2:257) “Can he who was dead and then We raised him to life [with Our Light], and gave him a light whereby he walks amongst men can be like him who blunders around in the darkness of matter from which he can never emerge.” (Al-Qur’ân-6:122)

In the body of a sâlik (spiritual itinerant), a gnostic, there are seven types of subtler bodies mounted on one another like shells and casings. In the esoteric rocket of a spiritual person the electric power of the Light of Allah’s Name is filled, which carries him upwards instantaneously with lightning speed. The opaque material body of a devotee of Allah is subject to gravity of the earth, while his subtle esoteric bodies are not. Nay, he soars towards the upper world like a heavy stone falls downwards from height. When a sâlik, an ârif, flies by means of the luminous (nûrî) power of Allah Almighty towards the upper world, he leaves behind his opaque material and physical body. With this opaque heavy shell shed, he goes past the world of nâsût by the subtle body of the nafs. Afterwards when he enters the subtler world of angles, he also drops the relatively opaque shell of the nafs (the ethereal self of the soul) and flies in the world of angles with the help of the subtler self of the heart. Further on, when the sâlik begins flying in the still subtler unseen ‘world of power’ he sheds off the shell of the heart and rides the subtler vehicle and markab (a riding-mount) of the spirit and flies at the spiritual station of the ‘world of power’. In the same way latîfa-e-sirr (the ethereal self of the secret), latîfa-e-khafî (the ethereal self of the hidden), latîfa-e-akhfâ (the ethereal self of the most hidden), and latîfa-e-anâ (the ethereal self of the ego) can be imagined.

No, they cannot touch the height of Tawhîd of Hadrat Ibrâhîm (AS). In contrast to him, when they are in the face of some difficulty, they hover round the doors of cruel, wicked, worldly people, and sinful, dissolute faithless functionaries and even infidel rulers to seek aid. If fallen ill, they feel no shame for getting treatment from infidel doctors, though they prescribe for them wine and give the essence of the pig stomach as medicinal dose; they take it happily. On such occasions their verbal Tawhîd is wrecked. Filled with jealousy and haughtiness, a satanic storm rages in them when the guidance from some favourite servant of Allah and His Prophet (PBUH) or saint is sought in the path of Allah or when any doctor of hearts or physician of spirits is consulted about the cure and treatment of esoteric, qalbi (heart-specific) and spiritual diseases or some spiritual divine, who is endowed with knowledge from His Presence, is approached to acquire esoteric knowledge. These blind-at-heart, hypocritical, exponents of verbal Tawhîd and self-indulgent people are not even remotely concerned with the practical Unitarian, the seeker and sâlik of Allah Almighty, a devoted messenger, Hadrat Ibrâhîm (AS), who sacrificed his nafs and life in His Path. Those who are covetous of this base world and seek power in it can in no way be true followers of Hadrat Ibrâhîm (AS) in Tawhîd.

We behold every other day that people slay their parents, wives, children, brothers, sisters etc. for the sake of their nafs. Returning from the battle of Tabûk the Holy Prophet PBUH termed the fight against infidels and polytheists a lesser jihad and the war on the nafs the greater jihad. Hence the greatest and the most valuable sacrifice is the sacrifice of the nafs. Allah Almighty demands the greatest sacrifice of the nafs from His seekers and lovers for establishment of the Biggest Ka’bah, i.e. the heart. This is so because the nafs is a great Âzar and idol-maker that raises and harbours various idols of haughtiness, jealousy, avarice, covetousness, concupiscence, polytheism, infidelity and hypocrisy in the Biggest Ka’bah of the heart, making the Great Ka’bah of the heart an idol-temple. These virtual idols are far stronger and more dangerous than the idols carved out of rocks and stones. The poor stone idols are derided for nothing. Never any idol of stone has instigated man to do sin, but the formidable idol of the nafs and lust has not only misguided ignorant but also erudite scholars into its worship. “Have you seen him who makes his sensual desire his god and Allah has sent him astray purposely.” (Al-Qurân-45:23)

There is a hadith-e-qudsi that “Neither My earth nor My heaven, but the heart of My believing slave can contain Me.” The earth and the heaven can’t reflect Him, but He has made human heart His abode. Once the Holy Prophet PBUH was sitting along with his Companions in the shadow of Ka’bah talking about the esteem and sanctity of Khâna Ka’bah when turning his face towards Khâna Ka’bah he (SAW) addressed it: “O Kabah! You undoubtedly are the House of Sanctity but the heart of a faithful person is thousand times better than you." Another hadîth states: “A faithful person is worthier than Khâna Ka’bah and a faithful person is more pious and esteemed than an angel in the sight of Allah.” At another place he said about the heart of a faithful person that should some person burn the covering cloth of Khâna Ka’bah and turn its edifice upside down, even so it is a far graver sin to break the heart or hurt the feelings of a faithful person. The heart is not the conical peace of flesh, which is hanging in the human body on the left side and remains filled with blood. Instead, in the terminology of Tasawwuf, the heart is a vast and magnificent luminous gem and Truth-reflecting mirror. When it is illumined with the Luminous Personal Name of Allah, it becomes the pageant of Allah the Glorious Lord.

Hadrat Sultan Bahu (RA) sees a hell of difference between the Haj performed by the lovers of Allah and that by ordinary people. The lovers stake their life and have their nafs slain, while superficial people slaughter rams, goats and animals in the place of nafs, and just get their hair cut instead of head. Thus, the saint says that the hajis staying in the haram (Sanctuary) are one and the hajis graced with karam (bounty) are the other; the hajis indulged in the appetitive soul are one and the hajis concerned with spirituality are other, and the hajis motivated by thawâb (reward) and the ‘hajis unveiled’ are poles apart. The reward-inspired hajis entertain the expectations of reward by performing tawâf (circumambulation) of Khâna Kabah made of concrete. But when the ‘hajis unveiled’ go to perform Hajj, they perceive the Holy Sight of the Lord of House. And when they present themselves before the holy mausoleum of the Prophet (SAW), the Illustrious Prophet (PBUH) blesses them with the sight of his visage, shakes hands with them, embraces and enriches them with divine bounties and blessings.

So long as the Khûdi (selfhood), egoism and the nafs have not been eliminated, the ethereal self of the heart is not raised to life and without that the angelic body of the human being cannot enter Heaven. So far a grain or a seed has not effaced itself in the soil, it does not grow into a verdant and luxuriant plant. So in the extinction of the nafs is its survival and to raise and inflate its Khûdi (selfhood) is the cause of its destruction, because in this way it becomes an associate of God. Hadîth-e-qudsî: “Allah says Pride is My cloak; I do not admit of any partner in it.” Whoever has as much as an iota of arrogance in his heart will not enter Paradise. When we say that we should get rid of nafs, it does not mean that the nafs should be eliminated through abstinence, spiritual exercise, penance and hunger and thirst. Nay, its abominable beastly desires and vicious sensual habits should be replaced with fine morals and adorned with holy spiritual attributes, and thus the nafs should be drawn out of the pit of the ‘lowest of the low’ and elevated to the most exalted status of “the fairest stature.”

Though the spirit flies towards the upper world and the world of barzakh, it has still an esoteric connection with its grave and physical body as a bird is attached to its nest. When the Qurân is recited at the grave of a spiritual being or he is paid the thawâb (reward) of the Qur’ân or Fâtiah etc, his spirit is informed in the upper world and the world of barzakh from where it comes to the grave to obtain the thawâb. Attached to his grave and body, the spiritual being is so plunged in his unseen barzakh as a human being goes into a vast, subtle and distant world in a dream but on waking his esoteric subtle body is again present in his body and bed. If a person applies his senses while waking from sleep, he will find himself emerging from the subtle world of sleep as a fish comes out of water. In the state of sleep the bird of spirit is tied to the cage of its body and skeleton through an esoteric string and ethereal connection. While sleeping this string slackens and it plunges into the subtle world of dream but at the hour of death the string of the spirit is cut from the physical body all at once. So, the spirit has the link with the grave and the body as a bird has with its nest and tree. After death, the spirit escapes the body and the grave and visits it whenever it so desires.

The only difference between sleep and murâqabah is that a sleeping person, if he is sensual and hard-hearted, is unconscious and powerless. He does not know that whatever he is espying is in sleep or wakefulness. Sensual people are often carried away by the stream of their thoughts during sleep. And their dead nafs (soul) is drifted away like fragile straws in the currents of some thought, so much so a person sometimes goes to sleep after doing good deeds but has bad dreams and occasionally he sleeps after doing bad acts but has good dreams. So in the sleep of a sensual person the dead ethereal self of his body drifts here and there on the subtle watery surface of the unseen world like wood floats on water, being carried away to where a current or a tide leads it. But in the murâqabah the ethereal self of the heart and spirit of a live-hearted gnostic swims like a fish through the sea of the unseen world and reaches the station and destination he desires. He meets whichever subtle unseen creation he intends to meet.

He is under no compulsion to remain all the time tied and attached to his grave, rather the cell of the grave is his voluntary habitation and dwelling like a nest is to a bird, which it visits from time to time. It is up to him whether or not he comes there. Therefore the mausoleums of some saints were once thronged by people and sources of bounties and blessings, but when evil rites and innovations began there, those saints ceased to visit their burial place or to confer favours on the devotees and consequently people stopped to visit them and attain blessings from there. There passed around one lakh and twenty-four thousand messengers and in the community of every messenger there were myriads of saints. Yet neither exist the mausoleums of those messengers nor are found the signs and vestiges of the graves of the saints in their communities. Thus the spirits of such people cut off their ties and links with the earth and the earthlings and make the heavenly kingdom their habitation and resting place. If any person of da’wat (invoker) wants to call them up, it is done through their name instead of grave. Therefore the connection through name is more enduring and abiding and this explains the profound secret and mystery of the name and the named.

The da’wât of the Qur’ân read by a live-hearted person enriches the spiritual being of the grave with the light of the Qur’ân, so reading da’wat of the Qurân at a saint’s grave one night benefits the person of da’wat to the degree otherwise not attainable even if he perseveres with constant spiritual endeavours and exercises for years and years. Therefore Hadrat Sultân Bâhû (RA) states in his books that it is better for a person of da’wat to recite da’wat at the grave of a perfect saint for one night than the forty successive day-and-night Chillas (Lents). At another place he (RA) says that reading da’wat for one night at the grave of some holy friend of Allah (walî-Allah) outweighs the worship and spiritual endeavour of seventy years. There is no exaggeration or overstatement in these estimates, but they are all too real. This is so because when an invoker, a person who is adept and perfect, reads da’wat at the grave of a prefect walî-Allah, his ethereal self of the heart and spirit joins and unites the esoteric body of the spiritual being and attains oneness with it in breath, body and essence. In other words, the spiritual being becomes horse or steed and the invoker its rider. Over the course of one night, the invoker attains to all those esoteric stages, spiritual ranks or the stations of sulûk (spiritual journey) that the spiritual being has reached during his lifetime or in the world of barzakh.

If the worldly rulers, judges and kings can be approached for justice, mercy and redress of grievances and they can administer us justice fulfill our needs and solve our problems and this does not involve any Shirk, then why some verbal protagonists of Tawhîd mutter and get infuriated when the living saints or esoteric ûl-ûl-amr spiritual beings of graves, i.e. esoteric and spiritual judges, justices and rulers are approached in some matter. This inward blindness, heedlessness and grudge nursed against saints is the outcome of satanic jealousy and haughtiness. In fact these people themselves are opponent, ill-wisher and enemy of Allah’s faith, and spiritualism. Therefore, they complain about religion and spiritualism on the pretext of criticizing sham Sufis. By denying all the favourites and beloveds of Allah they ruin their chances of bliss in the Hereafter. Every kind of aid can be obtained from the spiritual beings of graves. Hadîth: When you are at a loss in your difficult affairs, solicit the assistance of the people of graves.

There is an incident mentioned in the Quran, according to which a notable among Israelites was murdered during the period of Mûsâ (AS), but no clue to the actual murderer could be found. The people pointed the finger at one another. There was apprehension that it might give rise to dispute and controversy in the community. In such a situation, the people turned towards Prophet Moses so that he might resolve the issue and spare the community fight and bloodshed. He asked his community to find a special type of cow and slaughter it. After much search that cow was found and slaughtered. Then Moses ordered them to take a piece of a certain part of the slaughtered cow and strike it against the body of the dead person. Thereupon the slain person was resurrected for a moment, who told the name etc. of his killer, following which the killer was slain in retribution and thus the controversy was avoided. If a strong-willed prophet can seek help from the dead meat of an animal to save the community from bloodshed, then how come the grave, body or spirituality of the pious, chosen, favourite and beloved friends of Allah cannot be availed! It can be for surely.

As for visiting the tombs of saints, people generally go to extremes and fall short of moderation. On the other hand, there are cynical people who are allergic to the name of grave. If the grave or mausoleum of some saint, walî or prophet is mentioned, a frown of disapproval appears on their face. They regard all graves as idols and all pilgrims as polytheists and see no difference between those who pray at graves and the idol-worshippers. If to read Fâtiha, Darûd or the Qur’ân at some grave or mausoleum is Shirk then what on earth is Tawhîd. Like atheists and nihilists they think that a person perishes into pure nothingness after death, so what is the use of remembering him or giving alms on his behalf or bestowing on him the reward of recitation? They are despaired of the dead like unbelievers, as says Allah: “O believers! Do not make friends with people who have incurred the wrath of Allah. They have despaired of the Hereafter as the disbelievers despair of those who are in the graves.” (Al-Qur’ân-60:13). This verse refers to those who think that man is merely the name of the physical body, which dissolves into earth after death and nothing like soul or spirit survives posthumously. If so, then why Shari’âh has prescribed and enjoined the trouble of saying prayers, among other funeral rites, and wasting a piece of land for burial.

If, overwhelmed by love, a person kisses the grave of a holy person, his spiritual mentor or that of his parents, there is no harm in it and this is permissible under Shariâh. Everything of a person whom one loves and holds in esteem is dear. Often when friends and kinsmen meet they hug and kiss each other. If they receive the letter of their loved ones after a long wait, they kiss and put it on the eyes out of love. At times they hold tightly the clothes and other things of their near and dear ones. Such kind of actions are done out of deep love and are not repugnant to Shariâh. The Murshid who is the guide and companion for the esoteric path is the means of Allah’s qurb (proximity) and wasl (attainment). Thus he also becomes beloved in pursuit of the Real Beloved. His love is exactly the love of Allah. Therefore it is permissible to kiss the tomb of a walî. It is incumbent upon the pilgrims to kiss Hajar-e-Aswad (Black Stone) out of respect. To kiss the Qur’ân, the covering cloth of Khâna Kâ’bah and other sacred things out of veneration is considered a good act.

True, their shrines are crowded with pilgrims day and night. The dust of their graves and the thresholds of their mausoleums are kissed. Even the earthly kings and nobles take pride in bowing at their doorsteps. It seems as if they were holding darbar all alive. To thousands of pilgrims they give glad tidings and indications as to fulfillment of their desires both in vision and wakefulness and grant people various favours and blessings. Their esoteric glance and tawajjuh (attracting gaze) have woken legions of neglectful and heedless hearts, driving them into a state inebriated with the wine of Almighty Allah’s gnosis. Many hard-hearted persons attain eternity and incurable hearts are treated. The word ‘Allah’ springs to one’s lips when one visits their mausoleums. Many a pilgrim when goes near a mausoleum bursts into tears or falls into a trance. People feel so much withdrawn and inclined towards Allah Almighty that they spend their days and nights in praying, reciting, doing dhikr (remembrance), fikr (reflection) and obeying Allah. The esteem in which the chosen servants of Allah are held after death, even the hundredth part of that does not fall to the lot of earthly kings in their lifetime.

Mausoleums are like globes and beacons of Allah’s Light where people fall like moths. Some cynics jealous of Awliâ Allah say that no power or barakah (spiritual influence) is present at their mausoleums and people visit them just because of herd behaviour. Sometimes they say that because the keepers of mausoleums build tombs and monasteries over and around the graves of their elders adorning them with wreaths of flowers, the gullible people are attracted to visit them. It all is a wrong notion of the inwardly-blind and jealous people. People and kings take great pains to raise tombs and domes over their graves and adorn their mausoleums. Emperor Shah Jehan had the Taj Mahal of Agara built over the grave of his beloved wife Mumtaz Begum so that her honour should outlive her death. How majestic edifices have been raised over the graves of Jehangir and Nur Jehan at Shahdara in Lahore. How magnificent is the edifice of Humanyun’s tomb in Delhi where many kings and queens of Mughal Dynasty are buried. Thus rulers have spent hundreds of millions on maintaining their honour and veneration after life. But nobody feels inclined to read Fâtiah while visiting their tombs. At night dogs and jackals excrete there. People go there, but for entertainment and recreation. Contrary to this many tomb are just mud-built like the shrine of Khawâja Bâqi Billah in New Delhi, but their honour far exceeds than that received by grand mausoleums. Thus this honour and veneration is not of anyone’s making. This is the gift and bounty of Allah that He bestows upon whomever He wills.

Awliâ Allah in their tombs receive the gifts of alms and charities, and Fâtiah and recital from the visitors and in return grant them bounties and blessings, and have their problems solved from the Court of Allah. But when the custodians begin to hold fairs at the mausoleums of Awliâ Allah against the injunctions of Shariâh to attract crowd and to gather more gifts and offerings from people, or start the acts of ‘innovation’ and sinfulness, e.g. music, song and dance by girls among other orgiastic rituals, run the shops of hookah, charas and bhang, promote promiscuity, prostitutes, gambling and kabaddi and hold sports and parties in defiance of Shari’âh, do fornication and other indecencies under the garb of paying visit to shrines, at that time Awliâ Allah lift their tasarruf (sway) from their shrines and cease to visit them. Thereafter neither there abides esoteric faid (bounty) nor continues spiritual education or esoteric direction. Instead the spiritual being contrarily tends to harm, torment, frighten and threaten pilgrims and does not let them stay at their graves at night to save his grave from the defilement and impurity of evil and sin. Thus people gradually cease to visit these shrines.

The Holy Prophet SAW is like a mirror in which his followers see their own reflection. Thus if a seer notices some imperfection, he should take it as his own fault and imperfection being reflected in the mirror of Muhammad (PBUH). He should strive to remove that imperfection.

It may be interpreted that the dogs of worldly love are entering the compound of his heart or the filth of the world lies there. The seer should purge his soul of sins.

Da’wat al-qabur is an esoteric way to seek the help of a spiritual being through da’wat of the Qur’ân in some difficult task. The da’wat al-qabûr does not require kissing or falling prostrate before the grave of a saint nor any kind of unlawful words against Shariah are pronounced nor any unwarranted act or prohibited deed is committed by the person practising da’wat. If just reciting the Qur’ân sitting by the grave of a saint is Shirk then this Shirk is umpteenth times better than the satanic Tawhîd. Satan too refused to fall in prostration before Âdam (AS), though he had been falling prostrate in the Divine Court for lakhs of years with his face lying flat on the ground, repeatedly pledging allegiance to Tawhîd, proclaiming: “I do not prostrate before anyone other than Allah.” Thus Satan came under a curse and fell from the loftiest Court of the Lord of the Worlds. The refusal of the self-styled satanic ‘Unitarians’ to respect and venerate the chosen people of Allah or their rejection of seeking the help from their graves is instigated by jealousy and haughtiness. Instantly does this fire of jealousy burn to ashes the whole yield of their deeds. Hadîth: “Jealousy eats up virtuous deeds as fire eats up wood.”

Pas Anfas, or breath control, is an important and extremely helpful tool in Sufi meditation. Each breath that comes in is a precious gift from Allah, and it should be returned with the remembrance of Allah. Nobody can reach Allah without constantly thinking about Him. As one Sufi has said, “Life without the thought of Him is altogether meaningless.” Breath control, or watching over your breath, while uttering All-ah during the process of inhaling and exhaling leads to concentrated recollection, which generates tremendous spiritual power that accelerates progress on the path of illumination.

No one can bring His personal name, Allah, under his or her control, but it is the other way round. Through repeated concentration and meditation, the heart, mind, soul, and the whole being come under the intense influence of the personal Name, Allah, which not only receives and assimilates but also overtakes and penetrates. This phenomena is an act of love, as is said in a holy tradition, “When I love him (My servant), I am the Hearing with which he hears and the Sight with which he sees.” In another tradition it is said, “Verify yourself with the attributes of Allah”