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Light Within Me

ALLAMAH MUHAMMAD HUSAYN TABATABAI

Stages of Spiritual Journey


 

A materialist passes his life in the dark valley of materialism. He is plunged in the sea of evil desires and always is tossed from this side to that side by the waves of material relations of wealth, wife and children. He cries for help, but in vain and in the end gets nothing but disappointment. 

Sometimes in this sea a breath of enlivening breeze (divine impulse) pats him and kindles in him a hope that he may reach the shore safely. But this breeze does not blow regularly. It is only occasional. 

"In your life you get some pleasant breaths from your Lord. Make a point of being benefited by them and do not turn away from them." 

Under the divine impulse the novice decides to somehow or other pass the world of plurality. This journey is called by the gnostics sayr wa suluk (spiritual journey). 

Suluk means to traverse the path and sayr means to view the characteristics and prominent features of the stages and stations on the way. 

Riyazat and acts of self-mortification are the provisions required for this spiritual journey. As it is not easy to renounce the material relations, the novice slowly breaks the snares of the world of plurality and cautiously begins his journey from the material world. 

Before long he enters another world called `barzakh'. This is the world of his evil desires and inner thoughts. Here he finds that material relations have accumulated a lot of impurities in his heart. These impurities which are an offshoot of his material relations, are a product of his voluptuous thoughts and sensual desires. 

These thoughts obstruct the novice in the pursuit of his spiritual journey with a result that he loses peace of mind. He wants to enjoy the recollection of Allah for some time, but these thoughts suddenly interrupt him and foil his efforts. 

Somebody has well said that man is always engrossed in his petty thoughts and haunted by the ideas of gain and loss. As a result he not only loses his composure and peace of mind, but can also not pay attention to his spiritual journey to a higher world. It is obvious that mental unrest is more harmful than any physical loss or pain. Man can avoid the clash of external relations and interests, but it is difficult for him to get rid of his own ideas and thoughts because they are always with him. 

Anyhow, the true seeker of Allah and traveller in his way is not distressed and discouraged by these obstacles and continues to boldly proceed to his destination with the help of his divine impulse, till he safely gets out of the world of petty and conflicting ideas called barzakh. He has to be very vigilant and watchful lest any vicious thought may remain lurking in some hidden corner of his mind. 

When these vicious thoughts are turned out, they usually hide in some hidden corner of the mind. The poor spiritual traveller wrongly thinks that he has got rid of their mischief, but when he has found the way to the fountain of life and wants to drink from it, they suddenly reappear to ruin him. 

This spiritual traveller may be compared to a person who has built a tank of water in his house but has not used it for long. In the meantime the impurities and pollutions have settled down in the bottom of the tank although water appears to be clear from above. He thinks that water is clean, but when he gets down into the tank or washes something in it, black patches appear on the surface and he finds that water is dirty. 

For this reason it is necessary for the salik (spiritual traveller) to concentrate his thoughts with the help of riyazat and acts of self-mortification so that his attention may not be diverted from Allah. At last when after passing through the Barzakh the spiritual traveller enters the spiritual world, he still has to traverse several more stages, the details of which we will describe later. 

In short the spiritual traveller watching his own lower self 

 

 

and the Divine Names and Attributes gradually advances till ultimately he reaches the stage of total and (self-annihilation) that is passing away from his own perishable will and then the station of bagel (abiding in the everlasting Will of Allah). It is at .this stage that the secret of eternal life is revealed to him. 

We can infer this doctrine from the Holy Qur'an also if we ponder over certain verses of it. 

Think not of those who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provisions. (Surah Ali imran, 3:169). 

Everything will perish save His Countenance.1 (28:88) 

That which you have is wasted away, and that which is with Allah remains. (Surah an Nahl, 16:96) 

These verses put together show that the countenance of Allah are those "who are living and who have provisions with their Lord." According to the text of Qur'an they never perish. Certain other verses indicate that the countenance of Allah signifies Divine names which are imperishable. 

In one of its verses the Qur'an itself has interpreted the Countenance as the Divine names and Characterizes the Countenance of Allah as of glory and honour: Everyone who is living will pass away, and there will remain the countenance of your Lord of glory and honour. (Surah ar Rahmin, 55:27) 

All the commentators of the Qur'an agree that in this verse the phrase "of glory and honour" qualifies the countenance, and it means the countenance of glory and honour. As we know, the countenance of everything is that which manifests it. The manifestations of Allah are His names and attributes. It is through them that the creation looks at Allah, or in other words, knows Him. With this explanation we come to the conclusion that every existing thing perishes and wastes away except the glorious and beautiful names of Allah. This also shows that the gnostics to whom the verse, Nay, they are living 

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and have their provisions with their Lord, applies, are the manifestations of the glorious and beautiful names of Allah. 

From the above it is also clear what the Holy Imams meant when they said: "We are the names of Allah" Obviously to be the head of a government or to be the highest religious and legal authority is not a position which could be described by these words. What actually these words denote is the state of passing away in Allah, abiding permanently with His countenance and being a manifestation of His glorious and beautiful names and attributes. 

In connection with the spiritual journey another important and essential thing is meditation or contemplation (muraqabah). It is necessary for the spiritual traveller not to ignore meditation at any stage from the beginning to the end. It must be understood that meditation has many grades and is of many types. In the initial stages the spiritual traveller has to do one type of meditation and at later stages of another type. As the spiritual traveller goes forward, his meditation becomes so strong that if ever it was undertaken by a beginner, he would either give it up for good or would go mad. But after successfully completing the preliminary stages, the gnostic becomes able to undertake the higher stages of meditation. At that time many things which were lawful to him in the beginning get forbidden to him. 

As a result of careful and diligent meditation a flame of love begins to kindle in the heart of the spiritual traveller, for it is an inborn instinct of man to love the Absolute Beauty and Perfection. But the love of material things overshadows this inherent love and does not allow it to grow and become visible. 

Meditation weakens this veil till ultimately it is totally lifted. Then that innate love appears in its full splendour and leads man's conscience towards Allah. The mystic poets often figuratively call this divine love "wine". 

When the gnostic continues to undertake meditation, for quite a long time, divine lights begin to be visible to him. In the beginning these lights flash like lightning for a moment and then disappear. Gradually the divine lights grow strong and appear like little stars. When they grow further, they appear first like the moon and then like the sun. Sometimes they 

appear like a burning lamp also. In the gnostic terminology these lights are known as the gnostic sleep and they belong to the world of Barzakh. 

When the spiritual traveller has passed this stage and his meditation grows stronger, he sees as if the heaven and the earth were all illuminated from the East to the West. This light is called the light of self and is seen after the gnostic has passed the world of Barzakh. When after coming out of the world of Barzakh primary manifestations of self begin to occur, the spiritual traveller views himself in a material form. He often feels that he is standing beside himself. This stage is the beginning of the stage of self-stripping. 

Allamah Mirza Ali Qizi used to say that one day when he came out from his room into the veranda he suddenly saw himself standing quietly beside himself. When he looked carefully, he saw that there was no skin or flesh on his face. He went back into his room and looked into the mirror. He found his face was as empty as it had never been. 

Sometimes it happens that the gnostic feels as if he did not exist at all. He tries to find himself, but he does not succeed. These are the observations of the early stages of self-stripping, but they are not free from the limitations of time and space. In the next stage with Allah's help the spiritual traveller can rise above these limitations also and can view complete reality of his self. It is reported that Mirza Jawad Malaki Tabrizi passed full fourteen years in Akhund Mulla Husayn Quli Hamdani's company and-took from him lessons in gnosis. He says: 

"One day my teacher told me about one of his pupils that thence forward his training was my responsibility. This pupil was very pains-taking and diligent. For six years he kept himself busy with meditation and self-mortification. At last he reached the stage of knowing his self and having been stripped of his evil self (passion and lust). I deemed it proper that the teacher himself should tell that fact to this pupil. So I took him to the house of the teacher whom I told what I wanted. The teacher said: "That's nothing." At the same time he waved his hand and said: "This is stripping." That pupil used to say: "I saw myself being stripped of my body and at the same time felt as if another person just like me was standing beside me." 

 

 

It may be mentioned here that to see the things existing in the world of Barzakh is comparatively of small account. It is of greater significance to view one's own lower self (nafs) in an absolutely stripped state, for in this case self appears as a pure reality free from the limitations of time and space. The viewing of the earlier stages was comparatively preliminary and partial and this viewing is so to say the perception of the whole. 

Agha Sayyid Ahmad Karbalai, another well-known and prominent pupil of the late Akhund says: "One day I was sleeping somewhere when all of a sudden somebody awakened me and said to me: 'Get up at once if you want to see the `eternal light.' I opened my eyes and saw an immensely bright light shining everywhere and in all directions." 

This is a stage of the enlightenment of self. It appears in the shape of an infinite light. 

When a lucky spiritual traveller has passed this stage, he passes other stages also with a speed in proportion to the attention he pays to meditation. He views Allah's Attributes or becomes conscious of Allah's Names as an absolute quality. On this occasion he suddenly feels that all existing things are only a unit of knowledge and there exists nothing but one single power. This is the stage of the vision of the Divine attributes. The stage of the vision of Divine names is still higher. At this stage the devotee sees that in all the worlds there exists only one knower and only one omnipotent and living being. This stage is far higher than that of the consciousness of the Divine Attributes, a state which appears in the heart, for now the spiritual traveller does not find any being knowing, powerful and living except Allah. This degree of vision is usually achieved during the recitation of the Qur'an, when the reader feels that somebody else, not he is reading the Qur'an. Sometimes he also feels that there is somebody else who is listening to his recitation. 

It may be remembered that recitation of the Qur'an is very effective in securing this state. The devotee should offer the night prayers and should recite in them those verses (suras) during the recitation of which prostration is obligatory, namely the Sura Sajdah, Surah Hamim Sajdah, Surah al-Najm and Surah al-Alaq for it is very pleasant to fall prostrating while reciting a surah. 

 

 

Experience has also proved that it is very effective for this purpose to recite the Surah Sad in the Thursday night prayers (wutairah ). This characteristic of this surah is indicated by the report concerning the merits of this surah also. 

When the devotee has completed all these stages and visions, he is surrounded by divine impulses and every moment he goes closer to the stage of real self-annihilation, till he is so seized by a divine impulse that he is totally absorbed in the beauty and perfection of the "True Beloved." He no longer pays heed to himself or to any body else. He beholds Allah everywhere. There was Allah and nothing was with Him. 

In this condition the devotee is plunged in the fathomless sea of divine vision. 

It must be remembered that this does not mean that everything in the material world loses its existence. Actually the devotee sees unity in plurality. Otherwise everything continues to exist as it is. A gnostic has said: "I was among the people for 30 years. They were under the impression that I was taking part in all their activities, but actually throughout this period I did not see them and did not know anyone but Allah." 

The coming about of this state is of great importance. In the beginning it may come about only for a moment, but gradually its duration grows longer, first it may last for about 10 minutes or so, then for an hour and subsequently even for a longer period. This state may even become permanent by the grace of Allah. 

In the sayings of the gnostics this state has been termed as `abiding in Allah' or "the ever lasting life in Allah". Man cannot attain to this stage of perfection unless he passes away from self. On attaining to this stage the devotee does not see anything except Allah. 

It is said that there was an enraptured sufi who was seized by a divine impulse. His name was Baba Farajullah. People asked him to say something about the world. He said: "What can I say about it? I have not seen it since I was born."1 

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1 The biography of Baba Faraj, the enraptured is available in Târikh Hashari. It is about the learned men and the sufis and gnostics of Tabriz. There is a couplet in it regarding the above words of Baba Faraj. There are similar versified sayings of Hafiz and the renowned Arab mystical poet, Ibn Firiz 

 

 

In the beginning when the vision is weak, it is called a state and its occurence is beyond the control of the devotee. But when as a result of continued meditation and by the grace of Allah this state becomes a permanent feature, then it is called a station. Now the state of vision gets under the control of the spiritual traveller or devotee. 

Obviously a strong spiritual traveller is he who along with viewing these states keeps an eye to the world of plurality also and maintains well his relations to the world of unity and to the world of plurality at the same time. This is a very high position and cannot be attained easily. Perhaps this position is reserved for the Prophets and some other chosen people who are favourites of Allah and who can say: "The state of my relation to Allah is such that the most favourite angel cannot attain to it"1 and at the same time declare: "I am a human being just like you."2 

Somebody may say that only the Prophets and the Imams can attain to these high positions. How is it possible for others to attain to them? Our replay is that Prophethood and Imamate are undoubtedly the special assignments to which others cannot reach. But the station of 'absolute Oneness' and passing away in Allah which is called wilayat is not exclusively reserved for the Prophets and the Imams, who have themselves called upon their followers to try to attain to this station of perfection. The Holy Prophet has asked his Ummah (Muslim nation) to follow in his footsteps. This shows that it is possible for others also to advance to this position, or else such an instructions would have no meaning. 

The Qur'an says: Surely in the Messenger you have a good example for him who looks to Allah and the Last Day, and remembers Allah much. (Surah al-Ahzab, 33:21) 

There is a report in the Sunni books that once the Holy Prophet said: "Had you not been talkative and of uneasy hearts you would have seen what I see and would have heard what I hear." 

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1 A tradition of an Imam.

 

2 In the Qur'an Allah asks the Holy Prophet to tell the pagans: "I am a human being just like you, except that I receive revelation." 

 

 

This report shows that the real cause of not attaining to human perfection is fiendish thoughts and vicious acts. According to a report from the Shi`ah source also, the Holy Prophet has said: "Had not the satans been roaming around their hearts, the human beings would nave seen the whole kingdom of the heavens and the earth." 

One of the characteristics of this high human position is that it enables the individual holding it to comprehend the divine kingdoms according to his capacity. He gains the know ledge of the past and the future of the universe and can dominate and control everything, everywhere. 

The famous gnostic, Shaykh Abdul Karim al-Dili writes in his book, the 'Perfect Man' that once he was overcome by such a condition that he felt as if he had been unified with all other existing things and could see everything. This state did not last more than a moment. 

Obviously it is because of the devotees' preoccupation with their physical needs that this state does not last long. 

A well known sufi says that a man gets rid of the traces of material development only 500 years after his death. This period is equivalent to half a day of the divine days. Allah has said: Surely a day with your Lord is like one thousand years of your reckoning. (Surah al-Hajj, 22:47)" 

It is evident that the next worldly blessings and divine bounties and favours are innumerable and unlimited. The words expressing them have been coined on the basis of human needs and new words continue to be coined with the expansion of human requirements. That is why it is not possible to express all divine truths and favours by words. Whatever has been said is only symbolical and metaphorical. It is impossible to express the higher truths in words. It has been said: "You are in the darkest world". According to this tradition man is living in the darkest of the worlds (earth) created by Allah. 

Man coins words to meet his daily requirements on the .basis of what he sees and feels in this material world. He has no knowledge of the relations, blessings and spirits of the other worlds and therefore he cannot coin words for them. That is why there do not exist proper words in any language of the world which may express the higher truths and concepts. Now 

when our knowledge is limited and our thinking faulty, how can this problem be solved? 

There are two groups of people who have talked about higher truths. The first is that of the Prophets. They have direct contact with the non-material worlds, but they also say: "We the Prophets have been ordered to talk to the people according to their intellectual capacity." That means that they are compelled to express the truths in a way intelligible to the common people. Therefore they have avoided to describe the nature of the spiritual lights and their brilliance. They have not talked about the truths unintelligible to man. They have only used such words as paradise, houries arid palaces for the truth about which it has been said: "No eye has seen, no ear has heard and no one has thought about it,". They have even admitted that the truths of the other worlds are indescribable. 

The second group is of those who advance along the path prescribed by the Prophets and perceive the truths according to their capability. They also use a figurative style.

 

Sincerity and Devotion


 

It must be remembered that without being sincere in the way of Allah it is not possible to attain to spiritual stations and stages. Truth cannot be unravelled to a spiritual traveller unless he is fully sincere and single-minded in his devotion. 

There are two stages of sincerity. The first stage is of carrying out all religious injunctions for the sake of Allah only. The second stage is of devoting one's entire self exclusively to Allah. The first stage is indicated by the following verse: 

They are ordained nothing but to worship Allah keeping religion pure for Him. (Surah al -Bayyinah, 98:5) 

The second stage is indicated by the following verse: Save single minded slaves of Allah. (Surah as *faffat, 37:128) 

There is a well-known Prophetic tradition to the effect that he who has kept himself pure for Allah for 40 days, fountains of wisdom flow from his heart to his tongue. 

This tradition also alludes to the second stage of sincerity. The Qur'an has at certain places described a deed as salih (virtuous and pious). For example it said: "Whoever did a salih (virtuous and pious) deed". And at some other places it 

describes some men as For example at one place it says: .Surely he was one of the salih (pious). .Similarly it has sometimes described a deed as sincere and sometimes a man as sincere. It is obvious that man's sincerity depends on his deeds and he cannot be sincere unless he is sincere in all his deeds and in all that he does or says. Allah says: To Him ascends good word and the 

good deed raises it. (Surah 35:10) 

It may be remembered that a man who attains to the grade of personal sincerity, is endowed with certain other characteristic qualities which are not possessed by others. 

An important characteristic which he acquires is that according to a text of the Qur'an he becomes immune from the domination of Satan. The Qur'an quotes Satan saying: My Lord, I swear by Your honour, I shall adorn the path of error for them in the earth and shall mislead all of them, except such of them as are your sincerely devoted slaves. (Surah al-Hijr, 38:82) 

It is clear that Allah's sincerely devoted slaves have been excluded here not because Satan was forced by Allah to do so. They have been excluded because owing to their attaining to the station of 'unity', Satan can no longer gain control over them. As these people have made themselves pure for Allah, they see Allah wherever they cast their eyes. Whatever shape Satan may assume, they see the manifestation of Allah's glory in it. That is why Satan has admitted from the beginning his helplessness against them. Otherwise it is his job to seduce the children of Adam and to lead them astray. He can have no mercy on anyone. 

The second point is that the sincerely devoted slaves of Allah will be exempted from reckoning on the Day of Judgment. The Qur'an says: And the trumpet is blown and .all who are in the heavens and the earth swoon away, save him whom Allah wills. .(Surah az-Zumar, 39:68) 

This verse definitely shows that an unspecified group of people will be saved from the horrors of the Day of Judgment. When we match this verse with another verse which reads: They will surely be produced save sincerely single-minded people, (Surah as Saffat, 37:39 40) it becomes clear what that group will be. The sincerely devoted people need not be brought up 

 

 

for reckoning. They have already secured eternal life as the result of their meditations, self-annihilation and ceaseless acts of devotion. They have already passed the reckoning and judgment and as having been slain in the way of Allah, they have provision with their Lord. 

Think not of those who are slain in the way of Allah as dead. Nay, they are living. With their Lord they have provision. (Surah Ali Imrin, 3:169) 

Moreover, only that one is produced who is not present. These people are already present even before the beginning of the Day of Resurrection, for Allah says that they have provision with their Lord. 

The third point is that on the Day of Judgment people will generally be rewarded and recompensed for their deeds. But these sincerely single-minded people will be favoured with rewards beyond their deeds. Allah says: 

You are not requited but what you did, save sincerely single-minded slaves of Allah. (Surah az-Zumar, 39:40) 

If it is claimed that this verse means only that the sinners will be punished for their sins, but the reward given to the virtuous will purely be a favour bestowed on them by Allah, we will say that this verse is general in its connotation and does not exclusively refer to the sinners. Moreover, there is no contradiction between Allah's favour and His recompense, for Allah's favour means that He sometimes rewards a great deal for small deeds. In spite of this kind of favour the reward still remains for the deeds performed. But what this verse says is quite a different thing. It says that what Allah will bestow on His sincerely single minded slaves, will be a pure favour, not a reward for any deeds at all. 

Another verse says: There they have all that they desire and there is more with Us. (Surah Qaf, 50:35) 

This verse means that the inmates of Paradise will have all that man can desire or wish. Not only that, but Allah will bestow on them what they cannot imagine or think of. This point is worth considering. The fourth point is that this group holds such a high position that its members can glorify Allah in the most appropriate manner. 

 

 

Allah says: Glorified be Allah from what they attribute to Him, except what the sincerely single-minded slaves of Allah say of Him. (Surah as Saffat, 37:159-160) 

This is the highest position that a man can occupy. 

The above mentioned details show what the blessings of this last stage of gnosis are. But it must be kept in mind that these blessings can be obtained only when the spiritual traveller's ceaseless devotion reaches the stage of self-annihilation so that he may be called to have been slain in the way of Allah and may become eligible for the reward reserved for the martyrs. Just as in the battlefield the sword cuts off the connection between the body and the soul of a martyr, similarly a spiritual traveller snaps off the connection between his body and his soul by fighting against his appetitive soul. For this purpose he acquires the help of his spiritual power instead of using his physical force. 

In the beginning of his spiritual journey a devotee should lead an ascetic life and should constantly contemplate on the worthlessness of the vanities of the world and thus should break off his relation to the world of plurality. When he would cease to be interested in the world, no material gain will ever please him nor will any material loss grieve him. 

So that you grieve not for what you have missed and exult not for what you have been given. (Surah al-Hadid, 57:23) 

Indifference to the happiness and sorrow does not mean that the spiritual traveller does not feel happy even about the bounties of Allah or does not grieve at anything which may distress Him, for happiness about Allah's favours is not the result of his love for worldly trivialities such as wealth, rank, honour, fame etc. He loves the bounties of Allah because he finds himself overwhelmed by His mercy. 

After passing this stage the devotee feels that he still loves himself ardently. Whatever spiritual effort and exercises he makes is the result of his self-love. Man is selfish by nature. He is always ready to sacrifice everything else for his own self. He would be willing to destroy anything for the sake of his own survival. It is difficult for him to do away with this natural instinct and to overcome his selfishness. But so long as he does 

 

 

not do so, he cannot expect the divine light to manifest itself in his heart. In other words unless a spiritual traveller annihilates his individual self he cannot establish his connection with Allah. Therefore it is necessary for him first to weaken and ultimately to smash the spirit of selfishness so that whatever he may do, is done purely for the sake of Allah and his sense of self-love may turn into love for Him. 

For this purpose ceaseless effort is necessary. After passing this stage the devotee's attachment not only to his body and every other thing material ceases to exist, but even his attachment to his soul is finished. Now whatever he does, he does for Allah alone. If he eats to satiate his hunger or provides for the bare necessities of life, he does so only because his Eternal Beloved wants him to continue to live. All his wishes become .subject to the Will of Allah. That is why he does not seek any miraculous power for himself. He believes that he has no right to undertake any sort of spiritual exercise with a view to know the past or predict future events or to practise thought-reading or to cover very long distances in a very short time or to make any changes in the universal system or to invigorate his libidinous faculties, for such acts are not performed for pleasing Allah, nor can they be motivated by sincere devotion to Him. They mean only self-worship and are performed for the satisfaction of one's licentious desires, although the person concerned may not admit this fact and although he may apparently be sincerely devoted to Allah. But according to the following verse he only worships his desire. Have you seen him who makes his desire his god? (Surah al-Jithiyah, 45:23)29 

Therefore the spiritual traveller should pass all these stages cautiously and do his best to gain complete control over his vanity. We shall further talk on this subject later. 

When the devotee reaches this final stage, he gradually begins to lose interest in himself and ultimately forgets himself totally. Now he sees nothing except the eternal and everlasting .beauty of his True Beloved. 

It must be borne in mind that it is essential for the spiritual traveller to gain complete victory over the fiendish horde of licentious desires, love for wealth, fame and power, pride and conceit. It is not possible to attain perfection if any trace of 

 

 

self-love is left, that is why it has been observed that many a distinguished man even after years long spiritual exercise and ceaseless acts of devotion could not attain perfection in gnosis and was defeated in his battle against his phenomenal self. The reason was that his heart was not fully purified, and petty desires still lurked in some corner of his heart, though he was under the impression that all his evil qualities had been uprooted. The result was that at the time of test the suppressed desires once again raised their head and began to thrive, with the result that the poor devotee fell on evil times. 

Success against the lower self depends on the favour of .Allah and cannot be achieved without His help. 

It is said that one day the late Bahrul Thim was very cheerful. On being asked about the reason of that, he said: "After performing ceaseless acts of devotion for 25 years now I find my deeds free from ostentation." The lesson in this story .is worth being remembered well. 

It is to be remembered that a spiritual traveller must abide by the Islamic injunctions from the very beginning of his embarking on the path of gnosis to the end of it. Even the slightest digression from the law is not allowed. If you find that anyone in spite of claiming to be gnostic, does not follow all the rules of Islamic law and is not strictly pious and virtuous, he may be regarded as a hypocrite and impostor. But if he commits a mistake and has some valid reason to justify his wrong action, then it is a different thing. 

It is a big lie and calumny to hold that the Islamic code of law may be disregarded by a wali (Muslim saint). The Holy Prophet held the highest position among all living beings, but he still abided by the injunctions of Islam till the last moments of his life. Therefore it is absolutely wrong to say that a wali is not obligated to observe the law. Anyhow, it is possible to say that an ordinary man worships Allah in order to consummate his potentialities, but a wali worships Him because his high position requires him to do so. Ayeshah is reported to have said to the Holy Prophet: "When Allah has said about you: So that Allah may forgive you of your sin, that which is past and that which is to come, (Surah al-Fath, 48:2) then why do you exert yourself so much to perform the acts of worship?" The Holy 

Prophet said: "Should I not be a thankful slave of Allah?" 

This shows that certain individuals worship Allah not for the consummation of their personality, but to show their gratitude to Allah. 

The states which a spiritual traveller experiences and the lights which he beholds, should be a prelude to his acquisition of certain traits and qualities. Otherwise a simple change in his condition is not enough. The spiritual traveller must completely get rid of all remnants of the lower world in himself by means of meditation and ceaseless acts of devotion. It is not possible to acquire the position of the virtuous and the pure without acquiring their qualities. A little slip in the matters of meditation and acts of devotion may cause a spiritual traveller a tremendous loss. The following verse throws light on this point: Muhammad is but a messenger. Other messengers have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels?". (Surah 'Ali Imran, 3:144) 

Therefore the spiritual traveller must cleanse his heart and purify himself inwardly and outwardly so that he may be graced with the company of the pure souls. 

Allah says: Forsake outward as well as inward sins. (Surah al-An'am, 6:120) 

Acting according to this verse the spiritual traveller must pass all those stages which enable him to arrive at the stage of sincere devotion. These stages have been briefly enumerated in the following verse: 

Those who believe, and have left their homes and strive with their wealth and their lives in Allah's way, are of much greater worth in Allah's sight. These are they who are triumphant. Their Lord gives them good tidings of mercy from Him, and acceptance, and Gardens where enduring pleasures will be theirs. There they will abide for ever. Surely with Allah there is an immense reward. (Surah at-Tawbah, 9:20 - 22) 

According to this verse there are four worlds preceding to the world of sincere devotion: (i) World of Islam, (ii) World of faith, (iii) World of emigration, and (iv) World of Jihad in the way of Allah. According to the Prophetic tradition in which it has been said: "We have returned from a minor holy war to a major holy war", the spiritual traveller's struggle is a major 

 

 

holy war (major jihad), and as such his Islam also should be a major Islam and his faith also a major faith. After passing the stages of Islam and faith he should muster enough courage to be able to emigrate in the company of the inward messenger with the help of the outward messenger or his successor. Thus he should undertake self-mortification, so that he may gain the status of a person slain in the way of Allah. 

The spiritual traveller must keep it in mind that from the beginning of his spiritual journey till the stage of self-mortification he has to face many obstacles, which are created either by man or the Devil. He has to pass through the worlds of major Islam and major faith before reaching the stage of self-mortification and gaining the status of a martyr. In the spiritual journey major Islam, major faith, major emigration and major holy war are preliminary stages preceding the final stage. The Major obstacles in the way to these stages are called major infidelity and major hypocrisy. At this stage the junior devils can do no harm to the spiritual traveller, but Satan who is their supreme head still tries to obstruct his progress. Therefore while passing through these stages he should not think that he is out of danger. So long as he does not pass out of above-mentioned "major worlds", Satan will continue to obstruct his way. The spiritual traveller should keep up his spirit and beware of Satan, lest he be involved in major infidelity or major hypocrisy. After passing through the worlds of major Islam and major faith the spiritual traveller undertakes major emigration and then by means of self-mortification he passes through major self-resurrection and then passes into the valley of those who are sincerely devoted to Allah. May Allah grant us all this success?

 

Twelve Worlds


 

On the basis of what has been said above, a devotee, making a spiritual journey has to pass through 12 Worlds before reaching the world of sincerity. The names of these worlds are: minor Islam, major Islam, greater Islam, minor faith, major faith, greater faith, minor emigration, major emigration, greater emigration, minor jihad, major jihad and greater jihad. It is necessary to know the characteristics of these worlds and to be aware of the obstacles and barriers which a devotee has to face while advancing towards them. To make our point clear we describe these worlds briefly. 

Major Islam means complete submission to Allah, not to criticize any action of His and to believe with full conviction that what is happening is not without some advantage and what is not happening was not advisable. Imam Ali hints at this point when he says that 'Islam means submission and submission signifies conviction.' A devotee not only should have no objection against any Divine directives or decrees but also should not feel even in his heart unhappy about any of them. Allah says: But nay, by your Lord, they will not be faithful unless they make you judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission. (Surah an-Nisa, 4:65) 

This is the stage of greater Islam. At this stage Islam should infiltrate the soul of the devotee and truly overwhelm his heart and life. 

When the devotee's heart is illuminated by the light of greater Islam, not only his heart testifies that everything is from Allah, but he also physically observes this truth. In other words, he often sees with the eyes of his heart that Allah is omnipresent and omniscient. This stage is called that of vision and greater Islam. But as the spiritual traveller has not yet attained to perfection, he has to face many material obstacles, especially when he is busy with his natural needs; 'a state of unmindfulness overcomes him. Therefore it is necessary for him to use his will power so that the state of vision may become a permanent feature for him and may not be disturbed by his other activities. For this purpose it is necessary to push the state of greater Islam from the heart to the soul so that this elementary state may become a fully developed state governing all internal and external faculties. This is the stage which is called by the gnostics the station of well-doing (ihsan). The Qur'an says: As for those who strive in Us, we surely guide them to Our path. Surely Allah is with those who do well. (Surah al-Ankabut, 29:69) 

As such a striver in the way of Allah cannot find the way of guidance and proximity of Allah until he reaches the stages of well-doing. An eminent companion of the Holy Prophet Abu Zar Ghifiri once asked him what well-doing signified. The Holy Prophet said: "That you worship Allah as though you see him. If you do not see Him, He surely sees you". In other words, man should worship Allah as if he was seeing Him. If he is unable to worship Him in this way, then there is a lower grade of worship. He should worship Allah as though Allah was seeing him. So long as the devotee does not reach the stage of greater faith, he is only occasionally invested with the state of well-doing. In this state he performs the acts of worship with zeal and fervour. His soul having been imbued with faith, puts all his organs and faculties on their proper job. The organs and faculties once controlled cannot disobey the soul even for a moment. Concerning the devotees who have attained to the stage of greater faith Allah says: Successful indeed are the believers, who are humble in their prayers and who shun all that is vain. (Surah al-Mu'minun, 23 : 13) 

Only that man will busy himself with trivial things who is 

 

 

interested in them. A spiritual traveller who has attained to the stage of greater faith and for whom well-doing has become a habit, cannot be fond of anything vain, for no heart can love two contradictory things at one and the same time. Allah Himself has said: Allah has not assigned to any man two hearts within his body. (Surah al-Ahzab, 33:4) 

If we find any devotee flittering away his time in amusements, we can easily conclude that he is not fully devoted to Allah and that his heart is not free from the hypocrisy which is called in this context greater hypocrisy and which is the opposite of greater faith. As a result of this hypocrisy man does not act according to his inner incitement, but is guided by reason, expediency or apprehensions. The following verse refers to this kind of hypocrisy: When they stand up to offer prayers, they perform it languidly. (Surah an-Nisa', 4:142) 

When the spiritual traveller attains to the stage of greater faith, no trace of hypocrisy is left in him. His actions and deeds are no longer guided by unreliable directives of reason nor by any apprehension, expediency or conservatism. All his actions are then motivated by inner zeal, hearty inclination and real love. Once the spiritual traveller attains to the stage of greater faith, he should be ready for greater emigration. There are two sides of this emigration: one is bodily emigration which means giving up social dealings with the wicked, and the other is emigration of heart which means not making friends with them. A spiritual traveller not only has to abandon all habits, customs and usages which prevent him from pursuing the path of Allah, but has also to dislike them from the core of his heart. Such customs and usages have been mostly imported from the countries of the infidels. A man living in a material society becomes a prisoner of many customs and habits prevalent among the worldly people forming the basis of their social dealings. For example it has become customary to regard a person keeping quiet at an academic discussion as ignorant. Many people consider it a mark of their eminence to sit at the head of a meeting or to go ahead of others while walking in company. Fine talk and flattery are called good manners, and a behaviour contrary to these customs is described as bad manner and vulgarity. The spiritual traveller should with the help of 

 

 

Allah ignore such odd customs and whimsical ideas. In this regard he should not fear anybody and pay no attention even to the criticism of those who call themselves great scholars. There is a report in Kulayni's Jami' on the authority of Imam ja'far Sadiq that the Holy Prophet has said: "There are four pillars of infidelity: greed, fear, resentment and anger". In this tradition fear means an apprehension that people would be angry if their wrong ideas and wrong customs were opposed. 

In short the spiritual traveller should say good-bye to all those habits and traditions, customs and usages which obstruct his advancement towards Allah. The gnostics call this attitude 'madness', because mad people also take little interest in and pay little attention to the popular habits and traditions and do not care what the other people would say. A mad man sticks to his own ways and does not fear any opposition. 

Following his success in emigration and getting rid of the prevailing customs, the spiritual traveller enters the field of major jihad, which means a fight against the devilish hordes. Even at this stage the spiritual traveller is still a captive of his lower self, overwhelmed by his passions, and low desires and perplexed by apprehensions and worries, anger and disappointments. If anything that is not to his liking happens, he is upset and feels hurt. In order to overcome all his worries, griefs and pains, the spiritual traveller should seek Divine aid and crush the forces of apprehension, anger and lust. On getting rid of worldly botherations and worries he will enter the world of greater Islam. Then he will feel as if he was prevailing over the whole world, was safe from death and effacement and was free from every kind of conflict. He will find in himself a purity and glamour not connected with this humble world. At this stage the devotee becomes totally unconcerned with this transient world, as if he was dead. Now he begins a new life. He lives in the world of humanity, but sees everything in the shape of the angelic world. Material things can no longer do him any harm. As he has reached the middle stage of self-resurrection, veil is gradually lifted from before his eyes and he can see many hidden things. This station is called that of greater Islam. The Qur'an clearly refers to it in the following words: 

Is he who was dead and We have raised him to life, and set 

 

 

for him a light wherein he walks among men, like him who is in utter darkness whence he cannot come out? Thus is their conduct made fair seeming for the disbelievers. (Surah 6:122) 

Whosoever does right, whether male or female, and is a believer, we shall surely quicken him with good life and We shall pay them a recompense in proportion to the best of what they used to do. .(Surah an-Nahl, 16:97) 

It should be kept in mind that what the devotee views in this state may create in him a sense of false pride and as a result of that his worst enemy, that is his lower self may begin to resist him. There is a tradition which says: "The most deadly enemy of yours is your lower self which is within you." 

In these circumstances the devotee is in danger of being involved in greater infidelity unless he is helped and protected by Allah. The following tradition refers to this kind of infidelity. "The lower self is the greatest idol". It was this idol-worship for being protected from which the Prophet Ibrahim prayed to Allah when he said: "Save me and my sons from worshipping idol". Evidently it is unimaginable that Prophet Ibrahim would ever worship any fabricated idols. It was this kind of idol-worship from which the Holy Prophet also sought to refuge when he said: "Allah, I seek refuge in you from hidden polytheism". 

Therefore the devotee should whole-heartedly acknowledge his humbleness and completely do away with the idea of self-conceit from his heart so that he may not commit greater infidelity and may succeed in attaining to greater Islam. Some gnostics have throughout their life avoided even the use of the word 'I'. Some others attributed all that is good to Allah and only what could not be attributed to Allah, they attributed to themselves. They used first person plural pronoun while talking of a thing that could be attributed to themselves and to Allah both. They derived this method from the story of the Prophet Musa and Khizr. Khizr said: As for the boat, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who was taking every boat by force. (Surah al-Kahf, 18:79) 

As the act of marring could not be attributed to Allah, he 

attributed it to himself and used a first person singular pronoun. 

And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief. And therefore we intended that their Lord should change him for them for one better in purity and nearer to mercy. (Surah al-Kahf,18:80 81) 

In this case as the act of slaying the lad could be attributed both to Allah and Khizr, the plural pronoun was used. 

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them. Their father had been righteous, and your Lord intended that they should come to their full strength and should bring out their treasure as a mercy from their Lord. (Surah al-Kahf, -18:82) 

As the intention of doing good to someone is attributable to Allah, it has been attributed to Him. 

We find Prophet Ibrahim also employing this style of speech. He said: It is He Who created me and Who does guide me, and who feeds me and waters me, and who heals me when I get sick. (Surah ash-Shu'ara, 26:78 - 80) 

Here Prophet Ibrahim attributes sickness to himself and healing to Allah. 

A devotee should leave no stone unturned to attain to the stage of major Islam and to do away with self-conceit. 

Haji Imam Quli Nakhjawani was the teacher in gnosis of Agha Sayyid Husayn Agha Qazi, the father of the late Agha Mirza Ali Qazi. He completed his training in morality and gnosis at the hands of Sayyid Quraysh Qazwini. He says that when he got aged, one day he saw that he and Satan were standing on the top of a hill. He passed his hand on his beard and said to Satan: "Now I am an old man please spare me if you can." Satan said: "Look this side". Sayyid Qazwini says that when he looked that side, he saw a ditch so deep that it sent a cold wave into his spine. Pointing to that ditch Satan said: "I have no sympathy or mercy for anybody. If I could lay my hands on you once, you would fall into the bottom of this ditch from which you would never have an escape." 

Next to greater Islam is the stage of greater faith, which means such an intense upsurge of major Islam that it may 

 

 

transform the knowledge of truth into a clear view of it. In the meantime the spiritual traveller moving from the angelic world ('Alam Malakut) enters the souled world ('Alam Jabarat). For him greater self-resurrection would have already taken place and he can now see the sights of the souled world. 

Thereafter the spiritual traveller should emigrate from his own existence which is to be totally rejected by him. This journey of his will be from his own existence to the absolute existence. Some saints have expressed this idea by saying: "Leave your self and come." The following verses of the Qur'an hint at it: O contented soul, return to your Lord in His good pleasure. Enter among My bondmen! Enter My Garden. (Surah al-Fajr, 89:27 - 30). In this verse the soul has been described as contented and addressed as such. It has been asked to join the ranks of the chosen people of Allah and enter the paradise. 

The spiritual traveller has now completed the stage of major jihad and entered the world of victory and conquest which is the headquarters of contentment, but as some traces of his existence still remain, he has not yet completed the process of self-annihilation and hence needs embarking on greater jihad. Because of this deficiency he is not yet absolutely free. His place is still in the compound hinted at in the Qur'anic verse, "in the nice sitting place with the Powerful Potentate" (Surah al-Qamar, 54:55). Here 'Powerful Potentate' refers to Allah. 

After this stage the spiritual traveller should wage a war against the remaining traces of his existence and remove them completely, so that he may step forward into the field of absolute 'unity'. This world is called the world of victory and conquest. The spiritual traveller has to pass through twelve such worlds before he succeeds in passing the stages of greater emigration and greater jihad and enters the field of sincerity. Then he will be called successful and victorious and will enter the world of sincerity and the compound of We belong to Allah and We will surely return to Him. (Surah al-Baqarah, 2:156). For him the greater self-resurrection will already have taken place. He will enter the stage of total passing away from self after crossing the curtains of bodies, souls and every thing fixed and appointed. He will have one foot in the world of divinity, and he will have passed the stage of Every body has to 

 

 

taste death. (Surah Ali Imran, 3:185) . Such a person being at the stage of passing away from self though consciously alive, yet in one sense will be dead. That is why concerning Imam Ali the Holy Prophet said: "Whoever wants to see a dead man walking, let him see Ali ibn Abi 

Explanation: The spiritual excellences and their signs and consequences which have been briefly mentioned above, are the favours which have been bestowed by Allah exclusively on the followers of the Last Prophet, Muhammad, peace be on him. The merits and the perfections which the spiritual travellers of the previous ummahs (nations) could gain, were of limited nature. After reaching the stage of passing away from self they could view the Divine names and attributes, but could not advance any further. The reason was that the highest stage of their gnosis was the maxim, "There is no deity, but Allah" which meant the version of Allah's most beautiful names and attributes. On the other hand the spiritual travellers of the Islamic ummah have reached several higher stages which cannot be described in words. The reason is that the guiding light of all Islamic rules is the maxim, "Allah is far above being described". The spiritual progress of a Muslim devotee being connected with this maxim, the stages which he can traverse, are too high to be explained. That is why even the former Prophets could think of no station higher than that of the vision of the Divine names and attributes, with the result that they had to face many difficulties and hardships, and were able to get rid of them only by invoking the station of the spiritual guardianship of the Holy Prophet, Imam Ali, Fatimatu Zahra and their progeny. It was the spiritual guardianship of these personalities that delivered the former Prophets from their worries and griefs. Although the former Prophets were to a certain extent conscious of the high position of the Imams and that is why they invoked it, but till the end of their life they did not know all its characteristics. Some Qur'anic verses show that only Prophet Ibrahim once or twice viewed these higher truths, but only momentarily. The permanent vision of them will be in the other world only. 

Before quoting the Qur'anic verses in support of our point it may be mentioned that the text of the Qur'an clearly shows that the position of sincerity also has several grades, for a 

 

 

number of Prophets who held this position to a certain extent, could not attain to its higher grades, for which they used to pray to Allah. For example the Qur'an says about Prophet Yusuf that Surely he was of Our single minded slaves. (SurahYusuf, 12:24) Still he prayed to Allah saying: You are my protecting friend in this world and the Hereafter. Make me to die submissive to you and join me to the righteous. (Surah Yusuf, 12:101) 

The prayer shows that he did not attain the position he was praying for during his life time and so he prayed that he might be granted it after his death. Whether his prayer would be fulfilled in the hereafter, the Qur'an is silent on this point. Prophet Ibrahim held a high position in the station of sincerity, yet he prays saying: My Lord, vouchsafe me wisdom and unite me to the righteous. (Surah ash-Shu'ara, 26:83) 

This shows that the station of the righteous is higher than that of sincerity. That is why Prophet Ibrahim wanted to be joined to those who occupied this position. Allah did not acceed to his prayer in this world, but promised to grant him the position he asked for in the hereafter: Surely We chose him in this world and he will be among the righteous in the hereafter. (Surah al-Baciarah, 2:130)" 

It may be noted that the position of righteousness for which the former Prophets craved, is different from that which was conferred on Prophet Ibrahim and his descendants according to the following verse: We bestowed upon him Ishaq and Yequb as a grandson. Each of them We made righteous. (Surah al­Ambiya, 21:72) 

This kind of righteousness they all enjoyed including Prophet Ibrahim himself. But he was still praying to be joined to the righteous. That shows that he wished something higher than what he had already been granted. 

As for the fact that the Holy Prophet and some other persons during their lifetime occupied this higher position, is clear from the following verse: 

Surely my Guardian is Allah who revealed the Book. He befriends the righteous. .(Surah al-A`raf, 7:196) 

According to this verse, first the Holy Prophet admits that Allah is his Guardian and then declares that his guardian is He who befriends and protects the righteous. This shows that at 

 

 

that time there existed certain individuals occupying the position of righteousness, whom Allah befriended. This also shows why the former Prophets made their prayers through the medium of the Imams and what a high position was held by those righteous individuals whom even great Prophets like Ibrahim wished to join. 

As for the fact that the great Prophets attained to the position of sincerity, it can be inferred from a number of Qur'anic verses in different ways. The Qur'an expressly says that only the people of sincerity can eulogize Allah in a befitting manner. Allah says: Glorified be Allah from what they attributed to Him, except the single minded slaves of Allah, whose case is different. (Surah as Saffitt, 37:160) 

Ordering the Holy Prophet to eulogize Him, Allah says: Say: Praise be to Allah and peace be on His slaves whom He has chosen. Is Allah best or all that they ascribe to Him as partners? (Surah an-Naml, 27:59) 

The Qur'an cites Prophet Ibrahim praising Allah in the following words: Praise be to Allah who has given me in my old age Ismail and Ishaq. My Lord is indeed the hearer of prayer. (Surah Ibrahim, 14:39) 

Prophet Ntih was ordered to glorify Allah in the following words: Then say: Praise be to Allah who has saved us from the wrong doing people. (Surah al-Mu'minun, 23:28) 

Concerning certain eminent Prophets the Qur'an expressly says that they held the position of sincerity. About Prophet Yusuf the Qur'an says: Surely he is of Our single minded slaves. (Surah Yusuf, 12:24) 

About Prophet Musa it says: And make mention in the Book of Musa. He was single minded, and he was a messenger of Allah, a Prophet. (Surah Maryam, 19:51) 

About Prophets Ibrahim, Ishaq and Ya`qub the Qur'an says: And make mention of Our slaves, Ibrahim, Ishaq and Yequb, men of parts and vision. We purified them with a pure thought, remembrance of the Home of the hereafter. (Surah Sad, 38:45) 

According to the following verse Satan can do no harm to the men sincerely devoted to Allah: He said: Then by Your might, I surely will beguile every one of them, save Your single-minded slaves among them. (Surah Sad, 38:82) 

 

 

Only those who are not thankful to Allah are seduced by Satan: I shall come upon them from before them, and from behind them and from their right hands and from their left hands, and You will not find most of them thankful to You. (Surah 7:17). 

Concerning several Prophets the Qur'an says that they were chosen by Allah: We bestowed upon him Ishaq and Ya`qub, each of them We guided; and Nuh We guided before. From among his descendants We guided Dawud, Sulayman, Ayyub, Yusuf, Musa and Harlin. Thus do we reward the good, And We guided Zakariyah, Yahya, Isa and Ilyas. Each one of them was righteous. And We guided Ismeil, alyase, Yunus and Lut. We gave each of them precedence over the rest of the people. And We guided some of their forefathers, children and brothers. We picked them and guided them to a straight path. (Surah al-An'am, 6:84 - 87) 

From these verses it may be inferred that all the Prophets held the position of sincerity, whereas in the verses mentioned earlier only a few Prophets were mentioned. In these verses Allah has said that He 'picked them', that is He chose them from so many people. 

Those who are beguiled and seduced by Satan are those who are not thankful to Allah. Therefore we can say that those who are thankful to Him cannot be entrapped by Satan for they are sincerely devoted to Allah. Whenever the Qur'an describes anyone as thankful, we can easily conclude that he is one of Allah's single-minded and sincere slaves. For example, the Qur'an says about Prophet Nuh: They were the descendants of those whom We carried (in the ship) along with Nuh. Surely he was a thankful slave. (Surah Bani Isra'il, 17:3) 

About Prophet Lut it says: We sent a storm of stones upon all of them, except the family of Lut whom We rescued in the last watch of the night as a grace from Us. Thus we reward him who is thankful. (Surah al-Qamar 54:34 - 35) 

About Prophet Ibrahim it says: Surely Ibrahim was a nation, obedient to Allah, by nature upright and he was not one of the idolaters. He was thankful for Allah's bounties. Allah chose him and guided him to a straight path. (Surah an-Nahl, 16:120) 

All the other Prophets who have been described as thankful are in principle men of sincerity. 

 

 

In the above verse Allah says: We picked them from amongst all men as if they were taken up carefully and put somewhere safely. On this basis the case of those who have been picked is different from all other men. They are the people who are exclusively devoted to Allah and are especially favoured by Him. This picking by Allah applies to the people of sincerity only because they have attached themselves exclusively to Him and have severed their relations from everything else. Besides, picking in this verse is not related only to those mentioned in it by name, for Allah says: "We guided some of their forefathers, children and brothers. We picked them and guided them to a straight path". Here the word brothers means moral and spiritual brothers, of these Prophets, that is those who share spiritual knowledge with them. Therefore the statement appears to be applying to all Prophets, and it may safely be argued that all Prophets are the people of sincerity.

 

Seeking Allah's Guidance


 

The first thing that a spiritual traveller has to do is to inquire into various religions as far as possible so that he may become conversant with the unity and guidance of Allah. He should try to acquire at least as much knowledge as be enough for practical purposes. Having carried out this kind of investigation into the unity of Allah and the Prophethood of the Holy Prophet he will come out of the domain of infidelity and enter that of minor Islam and minor faith. This is the knowledge about which there is a unanimity of opinion among the jurists that its acquisition is essential for every obligated person for the purpose of acknowledging the fundamental beliefs on the basis of proofs and arguments. If a person cannot get the required degree of satisfaction despite his best efforts he should not lose heart and should pray for obtaining it with humility and submissiveness. This is the method that is reported to have been followed by the Prophet Idris and his followers. 

The prayer with humility means that the spiritual traveller should admit his weakness, and earnestly seek guidance from Allah who always helps those who seek the truth earnestly. The Qur'an says: Those who strive in Us We will surely guide them to our path. .(Surah al-Ankabut, 29:69) 

I remember when I was in Najaf receiving spiritual and moral training from Haji Mirza Ali Qazi, one morning I fell dozing while I was sitting on the prayer rug. All of a sudden I saw as if two persons were sitting in front of me. One of them was Prophet Idris and other was my brother, Muhammad 

Husayn Tabatabai. Prophet Idris began talking. He was speaking to me, but I was hearing what he said through the medium of my brother. He said: "During my life I faced many knotty problem which appeared to be too difficult to be resolved, but they were resolved automatically. It seemed that they were resolved by some supernatural hand from the unseen world. These events for the first time revealed to me the connection between this world and the metaphysical world, and established my relation to what is beyond this world." 

I felt at that time that the problems and difficulties to which Prophet Idris was referring were the events which he experienced during his childhood. What he meant was that if any body sought guidance from Allah earnestly, Allah would surely help him. While seeking help from Allah chanting of some appropriate verses of the Qur'an repeatedly will be very useful. Allah says: "Remember that with the remembrance of Allah the hearts are satisfied." The repeated chanting of `Ya Fattihu' dalilal Mutahayyirin' will also be found useful. Anyhow, the chanting must be with full attention and concentration. 

One of my friends relates that once he was going by bus from Iran to Karbala. A sturdy young man was sitting near him. No conversation had taken place between them. Then all of a sudden the young man began to cry. My friend was astonished. He asked the young man what was the matter. He said: "I will certainly tell you my story. I am a civil engineer. Since my childhood I was so brought up that I became an atheist. I did not believe in resurrection, but I had a feeling of love for the religious people, whether they were Muslims, Christians or Jews. One night I was attending a party of my friends where some Bahais1 were also present. For some time we all took part in games, music and dance, but soon I began to feel ashamed of myself and so I went upstairs and began to weep. I said: 'O God! Help me if you really do exist! After a few moments I came downstairs. At dawn we all dispersed. In the evening while I was going on some professional duty along with my team in charge and some officers, I suddenly saw a religious scholar with an illuminated face coming towards me. He greeted me and said 

____________

1 A hundred year old religious community like Qadyanis. 

 

 

that he wanted to have some talk with me. I told him that I would see him next day in the afternoon. After he had left some people objected to my giving a cold reception to quite a well-known holy man. I said that I thought he was some needy person, who wanted my help. By chance it so happened that my team in charge asked me to be present next day in the after­ noon at a particular place and do a certain job. The time which he gave me was exactly which I had given to that religious scholar. I said to myself that there was no more any possibility of going to him. Next day at the appointed time I felt that I was not feeling well. In a few moments I had a high fever and it became necessary to call a doctor. Naturally I was unable to go for the job entrusted to me by my in charge. But as soon as the representative of the in charge went away, I felt myself relieved. My temperature had become normal. I thought over my condition and was convinced that the incident had some secret. Therefore I got up immediately and went to that scholar's place. When I saw him, he began to talk of fundamental principles and proved each one of them to my entire satisfaction. Then he asked me to come to him next day again. For several days I went to him daily. Each day when I visited him he told me so many things in detail about my private affairs about which no body other than me alone knew at all. A lot of time passed in this way. One day my friends pressed me to attend one of their parties. There I had to take part in gambling also. Next day when I called on that scholar he at once said: "Don't you feel ashamed? How come that you committed such a grave sin?" Tears flowed down from my eyes. I admitted my mistake and said that I was sorry. He said: "Have a bath for repentance, and don't do such a thing again". Then he gave me some other instructions. Thus he changed the programme of my life. All this happened in Zanjin. Later when I was going to Tehran he asked me to call upon certain scholars there. At last he asked me to go on a pilgrimage to the holy places. Now I am going on the journey which he asked me to undertake." 

My friend said: "When we approached Iraq. I saw that young man weeping again. On my inquiry he said: "It appears that we have entered the land of Iraq, for Abu Abdillah (Imam Husayn) has welcomed me." 

 

 

This story has been narrated to show that any body seeking guidance from Allah earnestly is bound to succeed in his objective. Even if he is sceptical about Monotheism — the unity of Allah, he will receive guidance. 

Having successfully completed this stage the spiritual traveller should strive for attaining to major Islam and major faith. In this connection the first thing to do is to know the rules of Islamic law. This knowledge should be acquired from some competent jurist. Next to acquiring the knowledge of law comes the turn of practising it. It is very necessary to always act according to Islamic law, for knowledge is the best incentive to action, and action produces conviction. If a person is certain about the veracity of his knowledge, he is bound to act according to it . If he does not, that means that he is not convinced of the correctness of what he knows, and that his knowledge and belief are no more than a sort of mental impression. For example, if somebody is sure of Allah's absolute providence, he will never desperately try to earn money at all costs. He will be satisfied with what the Islamic injunctions allow him and will try to earn with tranquil happiness what is necessary for him and his family. But if a man is always worried about his livelihood, that means that he does not believe in the absolute providence of Allah or thinks that it is conditional on his trying hard, or he believes that providence is limited to earning cash or salary. That is what is meant when it is said that knowledge is an incentive to action. The following similitude shows how action enhances knowledge. When a person says from the core of his heart: "Glory and praise be to my exalted Lord", he acknowledges his helplessness and humbleness. Naturally, power and glory cannot be conceived without there being a conception of humbleness and helplessness. 

Conversely no one can be powerless without there being a powerful. Therefore the mind of the person saying: "Glory and praise be to my exalted Lord" while prostrating himself in prayers, is naturally diverted to the absolute power and glory of Allah.1 This is what is meant by saying that action promotes 

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knowledge. The Qur'anic verse, The good deed He promotes it.(Surah al-Fatir, 35:10) also refers to this fact. 

It is necessary for the spiritual traveller to do his best to abide by all that is obligatory and to refrain from all that is forbidden, for doing anything against Islamic injunctions is absolutely contrary to the spirit of his spiritual journey. It is no use to perform commendable deeds and spiritual exercises if the heart and soul are polluted, just as it serves no useful purpose to apply cosmatics if the body is dirty. Besides being very particular about performing what is obligatory and abstaining from what is forbidden, it is also imperative for the spiritual traveller to take interest in performing commendable deeds and avoiding obnoxious ones, for attaining to major Islam and major faith depends on doing that. It is to be remembered that every deed has a corresponding effect and contributes to the completion of faith. The following tradition reported by Muhammad bin Muslim refers to this point: "Faith depends on the deeds for the deeds are essential part of faith. Faith cannot be firmly established without good deeds."'; 

Therefore the spiritual traveller must perform every commendable act at least once so that he may attain that part of faith also which depends on the performance of that particular act. Imam Ali has said that it is deeds that produce perfect faith. Hence it is necessary for the spiritual traveller not to overlook commendable deeds while advancing towards the stage of major faith, for his faith will be incomplete in proportion to his lack of interest in the performance of good deeds. If a devotee purified his tongue and his other organs but at the time of spending money was negligent of his duty, his faith would not be perfect. Every bodily organ must get that part of faith which is related to it. The heart which is the chief of all organs should be kept busy with remembering the names and attributes of Allah and pondering over the Divine signs in men and 

 

 

the universe. That is the way how man's heart imbibes the .spirit of faith. The Qur'an says: It may be noted that with the remembrance of Allah the hearts become satisfied. (Surah ar-Ra`d, 13:28) 

When every organ has obtained its due share of faith, the devotee should intensify his spiritual effort and enter the domain of certainty and conviction by completing the stages of major Islam and major faith. 

Those who believe and obscure not their belief by wrong doing, theirs is safety; and they are rightly guided. (Surah al-An`iim, 6:82) 

As a result of doing spiritual exercises the spiritual traveller will not only be placed on the right path, but will also become safe from the assaults of Satan. 

Remember that no fear shall come upon the friends of Allah, nor shall they grieve. (Surah Hud, 10:62) 

Fear means apprehension of impending danger or evil that causes worry and alarm. Grief means mental distress and sorrow caused by the occurrence of something evil and unpleasant. The spiritual traveller has no apprehension nor sorrow, for he entrusts all his affairs to Allah. He has no objective other than Allah. Such people as they enter the domain of certainty have been described by Allah as His friends. Imam Ali hinted at this stage when he said: "He sees Allah's path, walks on His way, knows His signs and crosses the obstacles. He is at such a stage of certainty that it seems as if he was seeing everything by the light of the sun". 

Imam Ali has also said: "Knowledge has given them real insight; they have imbibed the spirit of conviction; they consider easy what the people living in ease and luxury consider difficult; they are familiar with what the ignorant have aversion to; their bodies are in the world but their souls are in high heaven." 

At this stage the doors of vision and inspiration are opened before the spiritual traveller. 

Evidently there is no inconsistency between passing through these stages and the spiritual traveller's being busy with his basic necessities in the world. His inner experience has nothing to do with his external activities such as his marriage, earning his livelihood and being engaged in trade or cultivation. The spiritual 

 

 

traveller lives bodily in this mundane world and takes part in worldly activities, but his soul goes round the angelic world and talks with its inmates. He is like a bereaved person whose some close relative has died recently. Such a person lives among the people, talks to them, walks to various places, eats and sleeps, but his heart is always lamenting over the memory of his relative. Whoever looked at him, could understand that he was in a wretched state of mind. Similarly a spiritual traveller despite his being engaged in fulfilling his natural needs, maintains his contact with Allah. A fire of love is always burning in his heart. The pain of separation keeps him restless, but no one except Allah knows his inner condition, though the onlookers also can in general discern that love for Allah and for truth has befallen him. It is clear from this explanation that the wailing, weeping and prayer of the Imams were not fake, nor were the supplications which have come down from them purely for instructional purposes. Such a notion is based on the ignorance of facts. It is below the dignity of the Imams to say anything unrealistic or to call people to Allah by means of fake prayers. Will it be proper to say that the heart rending wailings of Imam Ali and Imam Zaynul `Abidin were fake and had no reality or they were for teaching purpose only? Not at all. This group of the leaders of religion have attained to the stage of passing away from self and abiding in Allah after completing all the stages of spiritual journey and hence combine in themselves the qualities relating to the world of unity as well as the world of plurality. They receive Divine light in every walk of life and are required to maintain their attention to the higher world and not to violate any rule relating to that world even slightly. 

When the spiritual traveller has traversed all the above mentioned worlds successfully and overcome Satan, he enters the world of victory and conquest. At that time he will have passed the material world and entered the world of souls. Hence forward his great journey will be through the angelic world and the spiritual world and ultimately he will succeed in reaching the world of Divinity. 

Rules Of Attaining Spiritual Perfection


 

To be able to advance on this spiritual path it is necessary for a spiritual traveller to appoint some righteous man his preceptor (spiritual guide). The preceptor must have passed away from self and reached the station of ever lasting abode in Allah. He should be fully aware of all the points which are to the advantage or disadvantage of a spiritual traveller and should be capable of undertaking the training and guidance of other spiritual travellers. Moreover, remembrance and recollection of Allah and prayer to Him with humility are also necessary for a spiritual traveller. 

Besides, to be able to pass all the stages of spiritual path successfully it is necessary for him to observe certain rules:

 

(i) Renunciation of customs, usages and social formalities

 

It means to refrain from all those formalities which are related to mere customs or stylish living and which are a hindrance in the way of the spiritual traveller, who is required to live among the people but to lead a simple and balanced life. Some people are so absorbed in social formalities that they always observe them too minutely in order to maintain their position in society and often indulge in useless and even harmful practices, which cause nothing but inconvenience and worry. They give preference to unnecessary usages over the real and important necessities. Their criterion for judging what is proper and what is improper is the appreciation and disapproval of the common people. They do not have any opinion of their own, and simply follow the common trend. At the other end there are some other people who lead an isolated life and ignore all rules of society and thus deprive themselves from all social 

benefits. They do not mix with other people and come to be known as cynics. 

To be successful in his objective the spiritual traveller should follow the middle way. He should mix up with the people neither too much nor too little. It does not matter if he looked different from other people because of his distinct social behaviour. He should not follow others and should not care for any criticism in this connection. Allah says: They do not fear the criticism of any critic in the way of Allah. (Surah al-Ma'ida, 5:54). That means that the true believer sticks to what he thinks to be right. As a principle it may be said that the spiritual traveller should weigh every matter seriously and should not follow the wishes of other people or their opinion blindly.

 

(ii) Determination

 

As soon as the spiritual traveller begins his spiritual exercises, he is bound to face many unpleasant events. He is criticized by his friends and acquaintances who are interested only in their selfish desires and current social customs. They taunt and unbraid the spiritual traveller in order to bring a change in his behaviour and to turn him away from his objective. When these worldly people find that the spiritual traveller has a new style of life and his ways and manners have become different from their own, they feel upset and try their best to remove him by means of mockery and taunt from the line recently chosen by him. Thus at every stage of his spiritual journey the devotee has to face fresh difficulties which he can resolve only by means of his determination, perseverance, will power and trust in Allah. Let the believers place their trust in Allah. (Surah Ali Imran, 3:122)

 

(iii) Moderation

 

It is one of those important principles which the spiritual traveller must follow, for a little negligence in this respect not only hampers his progress, but often as a consequence of a lack of attention to this principle he may get tired of the spiritual journey itself. In the beginning the spiritual traveller may show much zeal and fervour. In the middle he may see wonderful manifestations of Divine light, and consequently may decide 

to spend most of his time in acts of worship and make himself busy with prayer, bewailing and weeping. Thus he may try to undertake everything good and pick up a morsel of every spiritual dish. But this practice is not only not beneficial but is also in many cases definitely harmful. Under too much pressure he may get fed up, leave the work incomplete and cease to take interest in commendable acts. Too much enthusiasm in the beginning leads to too little interest in the end. Therefore the spiritual traveller should not be misled by momentary zeal, and keeping in view his personal circumstances should shoulder only as much burden, or even less, as he is sure to be able to carry permanently maintaining due interest in it. He should perform acts of worship when he is really inclined to them and should withdraw from them when his desire to perform them has not still completely faded away. He may be compared to a man who wants to eat something. Such a man first of all should choose a dish that agrees to his temperament, and then should stop eating it before his belly is full. This principle of moderation is derived from that tradition also according to which Imam Ja`far Sadiq said to Abdul Aziz Qaratisi: "Abdul Aziz, faith has ten degrees like the steps of a ladder which are climbed one by one. If you find anyone below you by one step, pull him up to you gently and do not burden him with what he cannot bear, or else you will break him." 

This tradition shows that in principle only those acts of worship are beneficial which are performed with zeal and eagerness. The following saying of Imam Sidiq also means the same thing: "Do not force yourselves to worship."

 

(iv) Steadiness

 

It means that after feeling penitence about a sin and asking Allah's forgiveness for it, it must not be committed again. Every vow must be fulfilled and every promise made to the pious preceptor must be kept.

 

(v) Continuance

 

Before explaining this point it is necessary to make some preliminary remarks. The Qur'anic verses and religious reports show that everything we perceive by our senses, everything we 

 

 

do and everything that exists or occurs has a corresponding truth transcending this material and physical world and not .subject to any limitations of time and space. When these truths descend to this material world, they assume a tangible and palp­able form. The Qur'an expressly says: There is not a thing the treasures of which we do not have with Us. But we send down everything in an appointed measure. (Surah al-Hijr, 15:21) 

This verse essentially means that everything in this world has had an existence free from estimation and measurement prior to its material existence. When Allah intends to send a thing to this world, He appoints its measure and so it becomes limited: No disaster befalls in the earth or in yourselves, but it is in a Book before We bring it into being. Surely this is easy for Allah. (Surah al-Hadid, 57:22) 

As the external shape of everything is fixed and limited and everything is subject to all the changes that are the characteristics of matter such as coming into a shape and being disfiguared, everything in this world is temporary, transient and subject to decay. Allah says: Whatever is with you is to be exhausted and whatever is with Allah is to stay. (Surah an-Nahl, 16:96) In other words, those abstract truths which are not subject to material characteristics and the treasures of which are with Allah. are not to come to an end. The following tradition, which is accepted by the Shi`ah and the Sunnis both, is also relevant in this connection: "We, the Prophets have been ordered to speak to the people according to their intellectual capacity." 

This tradition relates to the description of the truths, not to their quantity. It says that the Prophets simplify the higher truths and describe them in a way comprehensible to their addresses. Human mind having been dazzled by the glamour of the world and being pre-occupied with the futile desires, has become dull and rusty and is not capable of comprehending the reality of the truths. The Prophets may be compared to a man who wants to explain some truth to the children. Naturally he will have to explain it in a way corresponding to the power of understanding and observation of the children. The same rule applies to the Prophets who are the custodians of the Divine teachings. Sometimes they describe the living truths in such a way that they appear to be lifeless, while as a matter of fact 

 

 

even the external rites such as prayers, fast, pilgrimage, zakat, khums, urging that what is right and restraining from that what is evil are all living and conscious truths. 

The spiritual traveller is he who by means of a spiritual journey and spiritual exercises seeks to purify his soul and intellect from all impurities to be able to view the higher truths by the grace of Allah in this very life and this very world. It often happens that a devotee views the ablution and prayers in their real form and feels that from the viewpoint of perception and consciousness, their real form is a thousand times better than their physical form. 

The reports which have come down to us from the Imams show that the acts of worship will appear on the Day of Resurrection in their appropriate forms and will talk to the human beings. Even in the Qur'an it has been mentioned that the ears, the eyes and other organs will be speaking on that day. Similarly the mosques which appear to be composed of bricks and mortar, have a living and conscious reality. That is why some reports say that on the Day of Judgment the mosques and the Holy Qur'an will make complaints to their Lord. One day a gnostic was lying on his bed. When he turned from one side to the other he heard a shriek coming out of the ground. He could not immediately know the reason. Subsequently either he himself realized or somebody else pointed out to him that the ground, having been separated from him, was shrieking. 

After these preliminary remarks now we come to our main point. By means of continuous practice the spiritual traveller should imprint on his mind an abstract figure of each act of worship he performs, so that his practice of it may turn into a permanent habit. He should perform each deed again and again and should not give it up till he begins to take delight in its performance. He cannot capture the permanent angelic aspect of a deed unless he continues to perform for quite a long time so that its impression on his mind may become indelible. For this purpose he should choose a deed consistent with his inclination and aptitude and then continue to perform it, for if a deed was abandoned prematurely, not only its good effects would be obliterated, but a reaction also would begin to appear. As a good deed is luminous, the reaction of its abandonment involves 

darkness and evil. The fact is that "there is nothing but good with Allah and all the evils, mischiefs and wrongs are attributable to us." Therefore man is responsible for all faults and defects. "My Lord, evil cannot be attributed to You." This shows that Allah's favour is common to all. It is not a prerogative of any particular class. Allah's infinite mercy is for all human beings, whether Muslims, Jews, Christians, Zoroastrians or idol-worshippers. But some men because of their wrong doing develop certain characteristics which make them unhappy, and so Allah's mercy make some people happy and some others distressed.

 

(vi) Meditation

 

This means that the spiritual traveller must at no time be forgetful of his duty and must always abide by the decision which he has taken. 

Meditation or contemplation is very vast in its meaning and its sense differs according to the degrees and stages of the spiritual journey. In the beginning it means refraining from all acts not useful in this world or the hereafter and abstaining from saying or doing anything disliked by Allah. Gradually this meditation becomes stiffer and higher, and may sometimes mean concentration on one's silence, or on one's self or on a higher truth, that is the names and the attributes of Allah. The degrees and grades of this kind of meditation will be mentioned later. 

Here it may be mentioned that meditation is an important factor in spiritual journey. The leading gnostics have laid great stress on it, and have described it as the foundation stone of spiritual journey on which the edifice of remembrance and recollection of Allah rests. Without meditation remembrance and recollection of Allah are not likely to produce any positive results. For a spiritual traveller meditation is as important as for a patient the prescribed course of diet, without which the medicines may be ineffective or may even produce counter effects. That is why the most outstanding spiritual guides do not allow any liturgies and recollection of Allah without meditation.

Eradication of Evil Insinuation


 

The spiritual traveller must have full control over himself so that no thought might enter his mind inadvertently and no action might be taken by him unintentionally. It is not very easy to secure the required degree of self-control and that is why it is said that the eradication of insinuations is the best means of purifying the soul. When the spiritual traveller attains to this stage he in the beginning finds himself overwhelmed by evil thoughts and devilish insinuations. Strange ideas come to his mind. He often thinks of old events which have already been forgotten and visualizes imaginary events which are not possible ever to materialize. On this occasion the spiritual traveller must remain steadfast and firm, and should eradicate every noxious thought by means of remembering Allah. Whenever any evil thought may come to his mind, he should concentrate his attention on one of the names of Allah and should continue to do so till that thought has vanished. The best method of eradicating the evil thoughts is to concentrate on the Divine names. The Qur'an says: Whenever those who practise piety are troubled by an evil thought from Satan, they remember Allah and then they forthwith see the light. (Surah al-Kraf, 7:201) 

However, the treatise ascribed to the late Batirul'Ulam, does not allow this method to be adopted. This treatise lays stress on the necessity of banishing evil thoughts before beginning the acts of remembering Allah and declares it to be extremely dangerous to use these acts for the eradication of evil thoughts and insinuations. We give below a summary of the arguments advanced by the treatise and propose to contradict them subsequently. 

This treatise says that: Many preceptors ask the devotees to do away with insinuations by means of remembering Allah. Obviously here remembering means mental concentration, not verbal recitation of any liturgy. But this method is very dangerous, for remembering Allah in fact amounts to beholding the 'Real Beloved' and to fix eyes on His beauty, which is not permissible unless eyes are shut to all others, for the sense of the dignity of the Beloved does not allow the eye that sees him to see anyone or anything else. It will be a mockery to remove eye from the Beloved again and again to see something, and a 

person who does that, is likely to receive a shocking blow. The Qur'an says: He who ignores the remembrances of the Beneficent, We assign to him a devil who becomes his comrade. (Surah az-Zukhruf, 43:36) 

Anyhow, there is one form of remembering Allah that is allowed for the purpose of getting rid of evil thoughts. According to this form the devotee should not have the beauty of the Beloved in mind. His purpose should be only to get rid of Satan, just like the man who calls his beloved only to dismay his rival and drive him away. Thus if the devotee comes across any evil thought from which he finds it difficult to escape, he should engage himself in remembering Allah in order to get rid of that evil thought. Anyhow, the experienced gnostics ask the beginners to clear away the evil thoughts first and then to undertake the remembrance of Allah. For this purpose they ask him to fix his eyes without blinking for some time on something like a piece of stone or wood and concentrate his attention on it. It would be better if this process was continued for 40 days. Meanwhile `A`uzu billah, Astaghfirullah' and Ya'Fa`al' should continually be chanted, especially after morning and evening prayers. After the completion of 40 days' period the devotee for some time should concentrate on his heart and should not allow any other thought to enter his mind. If any evil thought came to his mind, he should chant the words, `Allah' and Ea mawjuda Wallah, and continue to chant them till he feels somewhat enraptured. While pursuing this course he should chant a great deal Astaghfirullah', Fealu' and Ya'Basitu' also. When he has attained to this stage, the devotee is allowed to resort to mental remembrance, if he wants so, in order to eradicate all evil thoughts once for all, for once the devotee has reached the stage of remembrance, recollection and contemplation, the evil thoughts and the devilish insinuations disappear automatically. This was the summary of the discourse, ascribed to Bahrul `Ultim in the above-mentioned treatise. 

Anyhow, it must be understood that this method of the eradication of evil thoughts has been derived from the method followed by the Naqshbandi, a Sufi order found at some places in Turkey etc. This order has come to be known so after the name of its grand preceptor, Khwaja Bahauddin Naqshbandi. 

But this is not a method approved by Akhund Mulla Husayn Quli Hamadani. Remembrance and recollection of Allah are an integral part of the method followed by him and his pupils also, but they lay greater emphasis on meditation and contemplation. We have already described meditation briefly and now propose to mention some details of its various stages. 

First stage: The first stage of meditation is to abstain from everything unlawful and to perform everything obligatory. Any negligence or lethargy in this respect is not permissible. 

Second stage: The devotee should intensify his meditation and try to do all that he does purely for the sake of gaining good pleasure of Allah. He should carefully refrain from all that is called pastime and fun. Once this habit has become firmly established, it will no longer be necessary for him to exert himself in this regard. 

Third stage: He should believe and acknowledge that Allah is Omniscient and Omnipresent and that Allah who supervises all His creation is looking at him. This meditation should be observed at all times and in all circumstances. 

Fourth stage: It is a higher degree of the third stage. At this point the devotee himself perceives that Allah is Omniscient and Omnipresent. He sees the manifestation of the Divine beauty. The Holy Prophet hinted at the third and the fourth stages of meditation when he said to his great companion Abu Zar Ghifari: 'Worship Allah as if you were looking at Him, for if you do not see Him, He sees you.' This tradition indicates that the degree that Allah sees the worshipper is inferior to that of the worshipper's seeing Allah. When the evotee attains to this stage, he should get rid of the evil thoughts by means of some acts of worship. The Islamic law does not allow concentration of thought on any piece of wood or stone. Suppose the devotee died while concentrating on a piece of wood or stone, what would be his answer to Allah? It is commendable from religious point of view to get rid of evil thoughts by the weapon of remembering and recollecting Allah, which is itself is an act of worship. The best and the shortest way of getting rid of evil thoughts is to concentrate on one's self. This method is allowed and approved by Islam. The Qur'an says: Believers, you have to take care of your own self. He who errs can do you no harm if you are rightly guided. (Surah al-Ma'idah, 5:105)" 

 

 

Concentration of thoughts on self is the method that was prescribed by Akhund Mulla Husayn Quli and has always been adopted by his pupils, who maintain that knowledge of self invariably leads to knowledge of Allah. 

The chain of the teachers of gnosis goes back to Imam Ali. The number of the sufi orders which have taken part in imparting the mystic knowledge is more than 100, but the main orders are not more than 25. All these orders go back to Imam Ali. Almost all of them belong to the Sunni denomination. Only two or three of them are Shiite. Some of these orders are traced back through Mairtif Karkhi to Imam Ali Reza. But we belong to none of these orders and follow the directions of the late Akhund, who had nothing to do with these orders. 

More than a hundred years ago there lived in Shustar a leading scholar and Qazi (judge) named Agha Sayyid Ali Shushtari. Like other eminent scholars his occupation was teaching and administration of justice. Many people called on him to take counsel. One day all of a sudden somebody knocked at his door. When Agha Sayyid Ali opened it he saw a weaver standing there. On inquiry as to what he wanted, he said: 'The judgment given by you regarding the ownership of that particular property on the basis of the evidence produced before you was not correct. Actually that property belongs to an orphan little child and its deed is buried at such and such place. The course that is being followed by you is also wrong.' Ayatollah Shushtari said: 'Do you mean to say that my judgment was wrong?' The weaver said: 'What I have told you is the fact.' After saying that the weaver went away. The Ayatollah began to think over who that man was and what he said. On further inquiry it was found that the said deed was actually buried at the place mentioned by the weaver, and that the witnesses produced were liars. The Ayatollah was alarmed, and said to himself: 'My other judgments also might have been wrong.' He was frightened. Next night the weaver again knocked at the door and said: 'The course being followed by you is not proper.' The same thing happened the third night. The weaver said: 'Do not waste time. Collect all your domestic effects and sell them out, and then set out for Najaf. Do as I have told you, and after six months wait for me in the Wadi'us Saldm of Najaf. The late Shushtari left for 

 

 

Najaf. As soon as he arrived there he saw that the weaver in the Wadius Salim at sun-rise, as if he had emerged suddenly from the ground. He gave some instructions and then disappeared once again. The late Shushtari entered Najaf and began to act according to the weaver's instructions. At last he reached a position too high to be described. 

The late Sayyid Ali Shushtari held Shaykh Murtaza Ansiri in great respect and attended his lectures on theology and jurisprudence. Shaykh Murtaza Ansiri also attended Sayyid Ali's lectures on moral law once a week. Following Shaykh Murtaza Ansari's death, the late Sayyid Ali assumed his teaching functions and began to give lectures from where Shaykh Murtaza Ansari had suspended them. But he did not live long and died after six months only. Anyhow, during this short period Sayyid Ali trained and guided Mulla Husayn Quli, one of Shaykh Murtaza Ansdri's distinguished pupils. Mulla Husayn Quli already had some contact with Agha Sayyid Ali and from time to time used to ask him questions regarding moral and spiritual matters. When Sayyid Ali succeeded Shaykh Murtaza Ansdri, he sent a message to Mulla Husayn Quli, on which he wrote: `The course that you are following presently is faulty. Try to attain to higher positions.' At last Agha Sayyid Ali succeeded in persuading Mulla Husayn Quli to follow his method. Consequently before long Mulla Husayn Quli became a wonder of his time in morals, spiritual knowledge and self-mortification. Mulla Husayn Quli also trained some very distinguished and competent pupils, each of whom became a shining star on the sky of gnosis. His most prominent pupils included Haji Mirza Jawid Agha Malaki, Agha Sayyid Ahmad Karbalai Tehrani, Agha Sayyid Muhammad Sa`id Habbubi and Haji Shaykh Muhammad Bandri. 

My preceptor was the late Haji Mirza Ali Agha Qazi who was a pupil of Agha Sayyid Ahmad Karbalai. This is the chain of my preceptors which goes back to the above-mentioned weaver through the late Shushtari. Anyhow, it is not known who that weaver was and from where he aquired his gnostic knowledge. 

My preceptor Agha Qazi followed the method of knowing self like Akhund Mulla Husayn Quli and for the eradication of evil thoughts and devilish insinuations he called for paying attention to self first. He suggested that for this purpose the 

 

 

spiritual traveller should fix a time of day or night and should concentrate his attention on self for half an hour or a little more. This daily practice will gradually invigorate his heart and eradicate the evil thoughts. At the same time he will gradually acquire the knowledge of his soul and, Allah willing, will achieve his objective. Most of those who succeed in learing their mind from evil thoughts and ultimately receive the light of gnostic knowledge, achieve this objective in either of the following two ways: Either while reading the Qur'an, their mind is suddenly diverted to the reader and it is revealed to them that the reader was really Allah; or the veils are lifted through the intercession of Imam Abu Abdillah (Imam Husayn — the grand son of the Holy Prophet of Islam), who is especially concerned with the lifting of veils and removing the barriers obstructing the way of the devotees. 

There are two things which are especially helpful in receiving the light of gnostic knowledge: (i) Covering all the stages of meditation; and (ii) Concentrating attention on self. If the devotee paid full attention to secure these two things, he would gradually perceive that despite its variety the whole universe was being nurtured from one source that is the source of all that happens in the world. Whatever perfection, excellence or beauty anything in the world possesses, it is a gift from that source. Everything has received a share of existence, beauty and grandeur according to its capacity. The generosity of the Absolute Munificent is for all, but everything existing gets its share according to its capacity and nature. 

Anyway, if the spiritual traveller adheres to complete meditation and attention to self, four worlds will gradually be revealed to him:

 

First World — Unity of Actions: In the beginning the spiritual traveller will feel that he himself is the source of all that his tongue says, his ears hear and his hands, feet and other limbs do. He will think that he does whatever he likes. Later he will feel that he himself is the source of all that happens in the world. At the next stage he will feel that his existence is closely connected with Allah and through this relationship the favours and bounties of Allah, reach the creation. Ultimately he will perceive that Allah alone is the source of all actions and occurrences. 

Second World — Unity of Attributes: This world emerges after the first world. At this stage when the spiritual traveller hears or sees anything, he feels that Allah is the source of his hearing and seeing. Later he perceives that Allah is the source of all knowledge, power, life, hearing and sight around anywhere and in any form.

 

Third World — Unity of Names: This world emerges after the second world. At this stage the devotee feels that the Divine attributes are not in any way separate from the Divine essence. When he sees that Allah is the knower, he feels that his being knower is also Allah's being knower. Similarly he thinks that his having power, his sight and his hearing are Allah's having power, His sight and His hearing, for he is sure that on principle there is only One Being in the whole universe who is having power and who sees and hears. It is His power and His sight and His hearing that are reflected and indicated by everything existing according to its capacity.

 

Fourth World — Unity of Being: This world is higher than the third world. It is revealed to the spiritual traveller in consequence to the revelation of the glory of Divine Essence. He at this stage perceives that there is only One Being who is the source of all actions and attributes. At this stage his attention remains concentrated on the One Being and is not drawn to His names and attributes. He attains to this stage only when he has annihilated his transient existence completely and has passed away in Allah. It would be difficult and far from truth even to call this stage the station of Divine Essence or Divine Unity, for the Reality is far above any name that is uttered or written. No name can be given to the Divine Essence and no station of it can be imagined. Allah is even above the question of not being imagined for even negative expressions would mean that He has some limits whereas He is above all limitations. When the spiritual traveller attains to this stage, he will have annihilated his self and ego completely. He will recognize neither himself nor anyone else, He will recognize Allah alone. 

While passing through each of these worlds the spiritual traveller annihilates a part of his self and ultimately annihilates himself completely. 

In the first world he attains to the stage of passing away, 

for he realizes that he is not the source of any of his doings and that everything is from Allah. Thus he annihilates the traces of his actions. 

In the second world he as the result of attributive manifestation perceives that knowledge, power and all such qualities exclusively belong to Allah. Thus he effaces the signs of his own attributes. 

In the third world the spiritual traveller receives the manifestation of Divine names and perceives that Allah alone is the knower, the doer etc. Thus he effaces the signs of his names and designations also. 

In the fourth world he views the manifestation of the glory of Divine Essence. As a result he entirely loses his entity and feels that there exists nothing but Allah. 

The gnostics call the revelation of the glory of Divine Essence at this stage the 'griffin', which cannot be hunted. They use this word for that Absolute Being and Mere Existence which is also described as the 'Hidden Treasure' and the Being having no name nor any description. 

In his poems Hafiz Shirazi has described this point in an attractive style using beautiful metaphors. At one place he says: `An old seer and sage told me the following story, which I shall never forget: One day a pious man was going somewhere. On his way he saw a drunkard1 sitting, who said: 'Devotee, if you have some bait to offer, lay down your trap here. The devotee said: `I have a trap but I want to catch a 'griffin'. The drunkard said: `You can catch it only if you know where it is to be found. But its nest is not known.' `That's right', said the devotee, 'but to be disappointed is a worse calamity.' Just see how this man did not lose heart. It is possible that the lonely man is led to the Peerless Being by a Divinely appointed guide. 

Obviously it is not possible to catch the griffin when its nest is not known. But Allah can bestow His favour on the lovers of His everlasting beauty and can lead them to the world of Divine unity and passing away from self. 

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1 We have already explained this term

 

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