The higher sainthood (wilayat-e-ulya)

When a person completes the circle of the Greater Sainthood (wilayat-e-kubra), the circle of the Supreme Sainthood (wilayat-e-ulya) becomes manifest to him. This is the fourth circle. In this circle the journey (sayr) takes place in the Name al-Batin (the Inward), just as before this the journey was in the Name al-Zahir (the Outward). Hazrat Mujaddid Alf-e-Sani (may his secret be sanctified), describing the state of this journey to his eldest son Sayyiduna Khwaja Muhammad Sadiq (may his secret be sanctified) in Letter 260, says:

"O son! What can I write about the journey in the Name al-Batin, since the state regarding this journey is one of concealment and hiddenness? I disclose only this much of this station: the journey in the Name al-Zahir is a journey in the Attributes without the Exalted Essence being regarded within those Attributes; and the journey in the Name al-Batin, although it too is a journey in the Names, has the Exalted Essence regarded within them, and those Names are like shields that have become a covering for the Holy Essence, Exalted and Sanctified. For example, in the Attribute of Knowledge (al-'ilm) the Exalted Essence is not regarded at all, whereas in the Name the All-Knowing (al-'Alim) the Exalted Essence is regarded: behind the veil of the Attribute the Exalted Essence is regarded, because 'the All-Knowing' refers to the Essence that possesses knowledge. So the journey in Knowledge is a journey in the Name al-Zahir, and the journey in the All-Knowing is a journey in the Name al-Batin. On this basis, the remaining Names and Attributes

may be understood by analogy."

These Names which relate to the Name al-Batin are the principles of the individuations (mabadi-e-ta'ayyunat) of the angels of the Highest Assembly (al-mala' al-a'la), upon our Prophet and upon them be blessings and greetings. To begin the journey in these Names is to set foot in the Supreme Sainthood, which is the sainthood of the Highest Assembly. Do not consider small the difference that exists between Knowledge and the All-Knowing in the explanation of the Name al-Zahir and the Name al-Batin, and do not say that from Knowledge to the All-Knowing is only a short way. No! Rather, the difference that lies between the centre of the earth and the convex surface (dome) of the Throne, compared with this difference, is as a drop compared with the encompassing ocean. It is near in the saying and far in the attaining.

Of the same kind is the mention of those stations which have been mentioned in summary. For example, it has been said that one should traverse the five (subtle centres) of the World of Command (alam-e-amr) and journey in their origins, so that the circle of contingency (da'ira-e-imkan) is completed. In this phrase the entire journey to Allah (sayr ila Allah) has been mentioned, and the attainment of this journey has been reckoned at a period of fifty thousand years. Yes! It may be that, through the pull of divine favour, this work of so long a period is accomplished in the blink of an eye:

With the generous, no task is difficult.

Likewise, it has been said that one should traverse the circle of the Names, Attributes, Modes (shu'un) and Considerations (i'tibarat) and journey in their origins. 'All the Names, Attributes, Modes and Considerations' is easy to say but very difficult to traverse. Because of the difficulty of this traversal the shaykhs have said, "The stages of arrival never come to an end, for ever and ever"; that is, the stages of arrival (wusul) never end; and they have ruled out a complete journey through these levels." (Letter 260, abridged)

Perfections of the Supreme Sainthood

Hazrat Sayyiduna Shah Ghulam Ali Dehlavi (may his secret be sanctified) says about the perfections of this sainthood: "In this sainthood one deals with the three elements other than the element of earth (fire, air and water). Here one performs meditation (muraqaba) on the Essence that is named by 'He is the Inward' (Huwa al-Batin). Here the remembrance of Allah (dhikr) by tahlil and Salah give progress, and attentiveness (tawajjuh), presence (huzur), ascent ('uruj) and descent (nuzul) are attained by the three elements. At times the body feels like a watchful eye. And the purity that comes at the time of Sultan al-Adhkar, which beginners attain and which gives purity to the body, is one kind of purity, and this purification of the elements is another. The states and experiences (kayfiyat) here come with subtlety and delicacy.

A wondrous vastness and expansiveness arises within, and an affinity with the Highest Assembly is attained. It may be that the noble angels begin to appear, and that secrets which deserve to be kept hidden become known.

In this station, acting upon concessions (rukhsa) is not good, because acting upon concessions draws a person toward human nature (bashariyyat), while acting upon the stricter rulings ('azima) produces an affinity with the angelic nature (malakiyyat). So the greater the affinity with the angelic nature, the swifter the progress in this sainthood."

You have read in the previous pages that, according to Hazrat Mujaddid (may his secret be sanctified), the World of Creation (alam-e-khalq) has superiority over the World of Command. From reading the details of these three sainthoods it will have become well settled in your mind that up to the Lesser Sainthood (wilayat-e-sughra) one deals with the subtle centres (lata'if) of the World of Command; after that, in the Greater Sainthood, the recipient of grace (fayz) is in fact the subtle centre of the self (latifa-e-nafs); and in this sainthood one deals with the elements. From this it is clear that in the Naqshbandi

order, whose followers begin from the World of Command and then come toward the World of Creation, the natural order, that is, progress from the lower to the higher, is observed.

Ways in Which the Three Sainthoods Differ

From the above discussion you will have understood the three sainthoods: where the Lesser Sainthood ends, there the Greater Sainthood begins; and from the very place where the Greater Sainthood ends, the Supreme Sainthood begins. Thus the nearest to Allah the Most Holy is the Supreme Sainthood, then the Greater Sainthood, and then the Lesser Sainthood.

The Lesser Sainthood is a shadow sainthood (zilli), and the Greater is original (asli). In the first, the lightning-like manifestation (tajalli-e-barqi) appears, and in the second, the permanent manifestation (tajalli-e-da'imi). For whatever appears in the mirrors of the inner selves (anfus) and the horizons (afaq) is all stained with the stain of shadowiness (zilliyyat), and is therefore fit to be negated so that the original may be affirmed; and when the matter goes beyond the inner selves and the horizons, then release from shadowiness is attained.

The circle of shadowiness comes to an end with the end of the inner selves. So whatever appears in the horizons and the inner selves will be a shadow, and therefore whatever manifestation appears there will also be a shadow-manifestation. Even if someone considers it a manifestation of Action or Attribute, in reality it relates to the shadows of Action and Attribute. Bear in mind that the lightning-like manifestation is granted to those who are at the end of the circle of shadow. The utmost perfection of the shadow sainthood, that is, the Lesser Sainthood, is the lightning-like manifestation, and this very lightning-like manifestation is also counted as the first step of the Greater Sainthood. And when complete release from shadowiness is attained and access to the original is gained, then this same manifestation becomes permanent for them.

Hazrat Mujaddid (may his secret be sanctified) says: "This faqir knows this much: that the Naqshbandi affiliation (nisbat) and presence,

when it reaches perfection, becomes joined to the Greater Sainthood and obtains an abundant share of this sainthood; in contrast to the other orders, in which the utmost perfection extends only to the lightning-like manifestation."

Another difference between the Lesser and the Greater Sainthood is that as long as the seeker (salik) remains in the circle of shadow, he cannot gain release from imagination and fancy (wahm o khayal); and when he has come out of it, deliverance from imagination and fancy is attained.

Hazrat Mujaddid (may his secret be sanctified) says: "It should be known that the journey which becomes possible after the journey of the horizons and the inner selves is a journey in the greater nearness (aqrabiyyat) of Allah Most High, because the action of Allah Most High is nearer to us than we are to ourselves; that is, the action of the Real has a greater nearness to us than the nearness we have to ourselves. Likewise, the Attribute of Allah Most High is nearer to us than we ourselves are and than the action of the Real, and His Essence is nearer than we ourselves are and than His action and Attribute. So the journey in these levels is a journey in greater nearness.

The manifestation of Action, the manifestation of Attribute and the manifestation of Essence are established in this station, and here deliverance from the domination of imagination and fancy is attained, because the domination of imagination and fancy has no sovereignty outside the circle of the horizons and the inner selves. The reach of imagination extends only to the end of the shadow; where there is no shadow, there is no imagination. So, inevitably, in the shadow sainthood release from the bondage of imagination will come after death, when imagination turns toward non-existence; whereas in the original sainthood, which is the Greater Sainthood, freedom from the bondage of imagination and fancy is attained in this very world. While imagination still exists, there is freedom from imagination: what the first group has in the Hereafter, the second has right here. In the shadow sainthood, the attainment of the Sought One in this world is nothing other than within the circling of imagination and fancy, whereas in the original sainthood the Sought One is pure and free

of the defect of the circling of imagination." (Letter 3, Volume Two)

Further differences among the three sainthoods will become clear in the writings that follow.

The Third Distinctive Feature

Another distinctive feature of the Mujaddidi path is that three kinds of perfections are unveiled to its high-soaring seekers: (1) the perfections of prophethood (kamalat-e-nubuwwat), (2) the perfections of messengership (kamalat-e-risalat), and (3) the perfections of the Messengers of Firm Resolve (kamalat-e-ulul-'azm). We wish to set down the details on this subject so that the nearness of sainthood (qurb-e-wilayat), the nearness of prophethood (qurb-e-nubuwwat) and their perfections become well settled in your mind, and so that travellers on the path (suluk) are not misled regarding the proper context of many sayings and teachings, the loftiness of the station of prophethood and messengership, and the greatness and eminence of the noble saints who bear their perfections.

The Nearness of Prophethood and the Nearness of Sainthood

Sainthood is in fact the name of that divine nearness which cannot be conceived without the admixture of shadowiness, and which does not admit of attainment without veils intervening. For if it is the sainthood of the saints (awliya), it is stained with the stain of shadowiness; and if it is the sainthood of the Prophets (upon them be blessings and peace), then although it lies outside the circle of shadowiness, the veils of the Names and Attributes intervene in it too, and without this intervention this sainthood cannot be realised. And the sainthood of the Highest Assembly (upon our Prophet and upon them be blessings and peace), although it is above the veils of the Names and Attributes, the veils of the essential Modes and Considerations are present here as well; in short, even in this sainthood there is no escaping them.

Prophethood, on the other hand, is the name of that original nearness which has no trace or admixture of shadowiness, and which has left the veils of the Attributes and Considerations behind on the way. Its ascent is directed toward the Real

and its descent toward creation. This nearness is, in the original sense, the portion of the noble Prophets (upon them be blessings and peace), and this rank is exclusive to these great ones. The Seal of this rank is the Master of Mankind ﷺ; that is why Hazrat Isa, the Spirit of Allah (upon our Prophet and upon him be blessings and peace), after his descent will follow his Shari'ah.

Yes, however, followers and servants do receive the morsels of the people of fortune and the remnants of their leftovers. Therefore the perfect followers of the noble Prophets (upon them be blessings and peace) also receive a share, and the sciences, gnosis (ma'arif) and perfections of this station also become the portion of their followers by way of inheritance. From this you will have understood that the attainment of the perfections of prophethood by followers, by way of inheritance and following, after the sending of the Seal of the Messengers ﷺ, is not contrary to his being the Seal.

Ways in Which the Two Nearnesses Differ

When the seeker completes the circle of the Supreme Sainthood, then, if divine favour is with him, the journey in the circle of the perfections of prophethood becomes possible. This path, therefore, is nearer to Allah the Most Holy than sainthood, because in sainthood there is a trace of shadowiness or other veils, as you have read, whereas in prophethood nothing intervenes. So prophethood is superior to sainthood, and the nearness of prophethood is original and essential.

From this it is known that in prophethood there is arrival (wusul), and in sainthood there is attainment (husul), because attainment has no form without regard to shadowiness; in contrast to arrival, for in it no regard of any kind is needed.

Third: in the perfection of attainment there is the removal of duality (ithnayniyyat), that is, twoness ceases; and in the perfection of arrival there is the persistence of duality. The cessation of twoness befits the station of sainthood,

so intoxication (sukr) will inevitably be bound up with the station of sainthood; while in the rank of prophethood duality remains, and therefore sobriety (sahw) will be among the special qualities of this rank.

Fourth: the attainment of manifestations, whether in the garment of forms and shapes or behind the veils of colours and lights, all belongs to the station of sainthood and to traversing its preliminaries and beginnings. In contrast, in the rank of prophethood there is arrival at the Origin, and independence from manifestations and appearances, because these things are shadows of that Origin; and when there is arrival at the Origin, what connection remains with the shadow?

Bear in mind that just as in the rank of prophethood there is no need of manifestations and appearances, so too in traversing its preliminaries and beginnings there is no need of them. Yes! If the ascent takes place by way of sainthood, then these manifestations will be attained because of that sainthood, not because of traversing the distance of the path of arrival of prophethood.

In short, manifestations and appearances all speak of shadows; whoever has become free of captivity to shadows has gained release from manifestations. The secret of "The sight did not swerve" becomes manifest here.

It should be known that the tumult of love and the ardour of passion, cries that stir longing, sighs mixed with pain, ecstasy (wajd) and simulated ecstasy (tawajud), and dancing and whirling all belong to the stations of shadows and to the times of shadow-manifestations and appearances. After arrival at the Origin, the attainment of these things is inconceivable. In this place love means the will to obey, as the scholars have said; no meaning beyond the will to obey is intended which would be the source of longing and spiritual taste (dhawq), as some Sufis have understood.

Note

You have read that since in the station of sainthood the cessation of duality is sought, the noble saints of necessity strive for the cessation of will. Hazrat Sultan al-Arifin Bayazid Bistami (may his secret be sanctified) says: "I will that I should not will." And since in the rank of prophethood the cessation of duality is not required, the cessation of the will itself is not sought either.

Likewise, in the station of sainthood they strive to negate all human attributes, while in the rank of prophethood they do not negate the attributes in their root, but rather negate their evil attachments. Yes! Keep in mind that the negation of the attributes of human nature takes place in the shadow sainthood, that is, the Lesser Sainthood; but when the seeker enters the bounds of the Greater Sainthood he is delivered from shadowiness, and therefore there the attributes themselves are not negated.

The fifth difference is that in the station of sainthood one has to wash one's hands of both this world and the Hereafter, and captivity to the Hereafter is counted like captivity to this world; concern for the Hereafter, like concern for this world, is not regarded as good. The upshot is that annihilation (fana), which is the name for forgetting and putting out of mind everything other than the Real, includes both this world and the Hereafter; and annihilation and subsistence (baqa) are both parts of sainthood, so in sainthood forgetfulness of the Hereafter is necessary.

In the rank of prophethood, however, captivity to the Hereafter is praiseworthy, and concern for the Hereafter is approved and accepted. Indeed, in this place all concern is concern for the Hereafter and all captivity is captivity to the Hereafter. The weeping and lamenting of these great ones is because of remembering the states of the Hereafter, and their grief and sorrow is due to fear of the states of the Day of Resurrection. They always seek refuge from the trial of the grave, and from the punishment of the Fire

............................

I wish that my will should come to an end.

they seek deliverance and humbly beseech for it. For them, concern for Allah Most Glorious is concern for the Hereafter, and their longing and love are longing and love for the Hereafter.

The reason for this is that if there is the meeting (with Allah), it is upon the promise of the Hereafter; and if there is His good pleasure, its perfection too depends on the Hereafter, because this world is detested by Allah Most High, while the Hereafter is pleasing and approved by Him. The detested cannot be made equal to the approved in anything, for the detested deserves to be turned away from, whereas the approved deserves to be turned toward with attention. To turn away from the approved is the very essence of kufr and contrary to what Allah Most High invites to and approves. Allah Most High says: "And Allah invites to the Home of Peace."

Bear in mind that all the sayings of those great ones who have spoken of abandoning the Hereafter arise from the station of sainthood; if you wish to see some detail of this, refer to Letter 302, Volume One. Keep in mind also that in the intermediate states, in the station of annihilation, forgetfulness of this world and the Hereafter is attained, and the seeker regards captivity to the Hereafter like that of this world; but when the seeker is honoured with subsistence, the work reaches completion and the perfections of prophethood cast their reflection, then all concern is concern for the Hereafter.

The Paths That Lead to the Perfections of Prophethood

There are two paths that lead to the perfections of prophethood. One is that all the perfections of the station of sainthood be traversed in detail. This path is bound up with the attainment of shadow-manifestations and the gnosis of intoxication, which befit the rank of sainthood. After traversing these perfections and attaining these manifestations, it becomes possible to set foot in the perfections of prophethood. In this station arrival at the Origin is attained, and turning toward shadowiness is counted as a sin.

The second path is that arrival at the perfections of prophethood is attained without the intermediary of these perfections of sainthood. This second path has the status of a highway and is nearer in arrival. Generally, those who have reached the perfections of prophethood have arrived by this very path, whether the noble Prophets or, in following and inheriting from them, their noble Companions.

The first path is very long: difficult in terms of attainment and nearly impossible in terms of arrival. Yes! It may be that a person attains arrival by the first path, and all the detailed perfections of sainthood and prophethood become available to him, and he also gains complete discernment between the perfections of these two stations and distinguishes the ascent and descent of each. In the view of one who is acquainted with both these stations and their perfections, a prophet's prophethood will be better than his sainthood.

Note

One who attains arrival at the rank of prophethood by the second path, although he will not obtain the detailed perfections of sainthood, is granted their essence in the finest manner; indeed it can be said that the people of sainthood obtained the husk of the perfections of sainthood, while this one who has arrived (at the perfections of prophethood) obtained the kernel. Yes, of certain sciences of intoxication and shadow-appearances which the people of sainthood obtain, this one who has arrived has only a small share; but this cannot become a cause of superiority for the people of sainthood over him. Rather, this one who has arrived has only a small share of those sciences and appearances, but this cannot become a cause of superiority for the people of sainthood over him; rather, this one who has arrived feels ashamed of those sciences and appearances. He is in such a place that

he regards such sciences and appearances as a sin and a discourtesy,

because one who has arrived at the Origin will always shun and be averse to the shadows of that Origin. Captivity to shadows lasts only as long as there is no arrival at the Origin; once arrival at the Origin has come about, the shadow is of no use, and turning toward the shadow is a discourtesy.