The perfections of prophethood are a divine gift

Hazrat Mujaddid Alf-e-Sani (may his secret be sanctified) says: "O son! The attainment of the perfections of prophethood (kamalat-e-nubuwwat) is bound up purely with bestowal and linked to sheer grant; effort and practice have no part whatsoever in the attainment of this supreme fortune. For what deed or effort is there that would yield this supreme fortune as its result, and what spiritual exercise (riyazat) and striving (mujahada) is there that would bear this highest blessing as its fruit? This is unlike the perfections of sainthood (wilayat), whose beginnings and preliminaries are acquired and whose attainment is linked to spiritual exercise and striving. It is, though, possible that He grants guidance to this fortune to some without the toil of effort and deed; and annihilation (fana) and subsistence (baqa), which is what sainthood is called, are also God-given, for out of His grace and generosity, without the acquiring of the preliminaries, He honours whomever He wills with the fortune of annihilation and subsistence.

And the spiritual exercises and strivings of the Master of the Two Worlds ﷺ, before and after the prophetic mission, were not for the purpose of acquiring this fortune; rather, other benefits and advantages were intended and kept in view, such as lightness of reckoning, expiation for the lapses of human nature, elevation of ranks, consideration for the company of the angel sent (to him), who is free of eating and drinking, the abundant appearance of extraordinary events (khawariq), which befits the station of prophethood, and other such things.

It should be known that the attainment of this gift and grant, in the case of the noble Prophets (upon them be blessings

and peace), is without intermediary, and in the case of the Companions of the Prophets (upon them be blessings and peace), who are honoured with this fortune by way of following and inheritance, it is through the intermediary of the noble Prophets. After the noble Prophets (upon them be blessings and peace) and their Companions (may Allah be pleased with them), rarely has anyone been honoured with this fortune, although it is possible that He causes others too to arrive at this fortune by way of following and inheritance.

I think that this fortune also cast its reflection upon the great Followers (Tabi'in), and spread its shade over the eminent Followers of the Followers (Tabi' al-Tabi'in); after that it turned toward concealment, until the turn came to the second millennium after the sending of the Prophet ﷺ. In this era that fortune again came onto the stage of manifestation by way of following and inheritance, and made the last resemble the first." (All of this is taken from the sacred Letters)

The Circle of the Perfections of Prophethood

Know that the permanent essential manifestation has three levels: the first level is that of the perfections of prophethood, the second that of the perfections of messengership (kamalat-e-risalat), and the third that of the perfections of the Messengers of Firm Resolve (kamalat-e-ulul-'azm). These three circles are witnessed like the outer fabric and the lining of a garment, and like a circumference and its centre. When, by the grace of Allah, one reaches the centre of the circle of the perfections of prophethood, that centre appears in the form of a circle, and that circle is the circle of the perfections of messengership. When one reaches the centre of the second circle, that centre too appears in the form of a circle, which is the circle of the perfections of the Messengers of Firm Resolve. (Tazkira)

The attainment of these perfections is exclusive to the noble Prophets (upon them be blessings and peace) and arises from the station of prophethood. The perfect followers of the noble Prophets (upon them be blessings and peace)

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The lining that is sewn into a waistcoat and the like.

have also received a share of these perfections by way of following. Among the human subtle centres (lata'if), the abundant share of these perfections belongs originally to the element of earth, and the remaining human parts, whether of the World of Command or of the World of Creation, are all subordinate in this station to this pure element and are honoured with this fortune through it. And since this element is exclusive to human beings, the elite of humankind are necessarily superior to the elite of the angels, because of what this element has been granted. The reality of "drawing near" and "coming down" becomes manifest in this place, and the secrets of "two bows' length or nearer" are unveiled here.

In this very journey it becomes known that the perfections of all the sainthoods, whether Lesser, Greater or Supreme, are all shadows of the perfections of prophethood, and that those perfections are a semblance and likeness of the reality of these perfections.

And it becomes clear that a single point which is traversed in the course of this journey exceeds all the perfections of the station of sainthood. So one should reflect: what relation would all these perfections have to all the earlier perfections? Even the encompassing ocean has some relation to a drop, but here even that relation is absent. Indeed, I say that the relation of the station of prophethood to the station of sainthood is like the relation of the infinite to the finite.

Subhan Allah! One who is ignorant of this secret says that sainthood is superior to prophethood, while another, out of unawareness of this station, says by way of explaining it that the sainthood of a prophet is superior to the prophethood of that prophet! "Grievous is the word that comes out of their mouths."

The Perfections of Prophethood

Ghaws al-Alam Hazrat Sayyiduna Shah Ghulam Ali Dehlavi (may his secret be sanctified) says that the perfections of prophethood mean the permanence of that essential manifestation which is without the veils of the Names and Attributes.

In this magnificent station, crossing a single point is better than the whole station of sainthood. Here presence (huzur) becomes directionless; watchfulness and the former attentions, the heat of seeking and the restlessness of longing pass away, and the coolness of certainty is gained. The hand of state, station and gnosis falls short here; "Sight does not encompass Him" bears witness to the truth of this state. Here finding and perceiving are a sign of not having reached.

The unknownness and incomprehensibility of the affiliation (nisbat) and a bare union are attained; it is arrival (wusul), not attainment (husul). Purity of subtlety and reality, tranquillity, having one's desires follow what the Chosen One ﷺ brought, perfect vastness in the inner affiliation, and a state beyond description, despair and deprivation are granted here. Realities here are the sacred Laws, and nothing more.

For these stations are attained by the noble Prophets (upon them be blessings and peace), and by their followers by way of following and inheritance. The Unity of Being and the Unity of Witnessing (tawhid-e-wujudi wa shuhudi), which were among the gnoses of sainthood, are left behind on the way; but ascent, descent and divine attractions (jazbat) are granted originally to the element of earth and, by way of following, to the three (other) elements. The recipient of grace (fayz) here is in fact the subtle centre of earth, and by way of following, the whole body.

The perfections of messengership are superior to the perfections of prophethood. Just as there is a difference of rank between a prophet and a messenger, so likewise is it with these perfections in nearness to the Real. In this station the outpouring of the Pure Essence (dhat-e-baht) descends upon the combined power of the ten subtle centres. Progress in this station comes from abundant recitation of the Holy Quran, Salah with lengthy recitation, and following the Sunnah.

And the station of the perfections of the Messengers of Firm Resolve is stronger even than the perfections of messengership and nearer to the Pure Essence. Outpouring, lights, secrets, and favours and honours come according to nearness: the nearer one is, the more one benefits from the divine bestowals.

Note

After the perfections of the Messengers of Firm Resolve there are two paths of nearness to the Real (arrival at Allah): one toward the realities of the noble Prophets (upon them be blessings and peace), and the second toward the divine realities. The perfect spiritual guide (murshid) has the choice to set the seeker (salik) on whichever path he wishes. We are setting down both kinds of realities in writing; although in this age of materialism, how many are there who are actually honoured with the perfections of these realities? Yet from the realities described by our predecessors, the greatness of their dignity can be gauged.

The Fourth Distinctive Feature

It is that the seekers of his order receive the lights and manifestations, and the graces and blessings, of seven realities, which are called the Seven Realities (haqa'iq-e-sab'a): namely, the Reality of the Ka'bah, the Reality of the Quran, the Reality of Salah, the Abrahamic Reality, the Mosaic Reality, the Muhammadan Reality and the Ahmadan Reality.

The Reality of the Ka'bah

The Reality of the Ka'bah is the name for the manifestation of the pavilions of the grandeur and majesty of the Divine Essence. (Letters of Shah Ghulam Ali Dehlavi, may his secret be sanctified)

From the blessed words of Hazrat Mujaddid (may his secret be sanctified) it is known that within the Holy Essence there is a level above the level of Knowledge. Just as there is no room in this level for the other Modes (shu'un), so too there is no room in it for the Mode of Knowledge. Here all is light, beyond 'how' and beyond 'what manner'. All perfections, whether necessary or contingent, are shadows of the light and subsist through the light; existence too came into existence through the light and became the source of effects. This level is pure (unmixed) light, and is distinct from non-individuation (la ta'ayyun). Do not consider it, as others do, to be the Pure Essence and abstract Oneness (ahadiyyat-e-mujarrada), because this level too is one veil among the veils of pure luminosity.

It is said that Allah Most High has seventy veils of light and darkness.

Although there is no individuation in this level, this level is certainly a veil over the True Sought One. It may be that this is the last veil of light, and Allah Most High is beyond the beyond. Since this pure light is not included in the circle of non-individuation, it is free and clear of the darkness of non-existence. And to Allah belongs the highest likeness: the likeness of this light is like the rays and beams of the sun's light, which have become a veil for the disc of the sun and, spreading out from the very disc, have become its covering. In the noble hadith it is said: "His veil is light."

This lofty level is above even the essential manifestations, let alone the manifestations of Action and Attribute. Since a manifestation cannot be conceived without the admixture of individuation, and this station is above all individuations, it is therefore above manifestations too. Yes! The source of these essential manifestations is this very pure light, and manifestation can be conceived through its intermediary; had it not been, there would have been no attainment of manifestation. In the view of Hazrat Mujaddid (may his secret be sanctified), the reality of the Lord's Ka'bah is this very pure light, which has become the object of prostration of all and the origin of all individuations.

Since this pure light is the refuge and shelter of all the essential manifestations, its being the object of prostration of others is established all the more. When the favour and grace of Allah Most High honours one gnostic out of thousands with arrival at this fortune, and exalts him with annihilation and subsistence in this place, it may be that, gaining subsistence through this light, he obtains a complete share of what is above it and above that, and, passing from light to light, reaches the original light.

Just as these gnoses are beyond reasoning and reflection, so too they are beyond the way of unveiling and witnessing (kashf o shuhud). Moreover, in understanding this matter the people of unveiling and witnessing are like the people of knowledge and intellect;

to understand it, the light of prophetic insight (firasat-e-nubuwwat) is needed. (Summary of Letter 76, Volume Three)

The Reality of the Quran

The Reality of the Quran is the name for the source of the vastness of the 'beyond-how-ness' of the Holy Essence of the Real. (Letters of Shah Ghulam Ali, may his secret be sanctified) Hazrat Mujaddid (may his secret be sanctified) says that beyond this lofty station, the pure light which this faqir has declared to be the reality of the Lord's Ka'bah, there is another very lofty level, which is the Reality of the Quran. The venerable Ka'bah, by the command of the Holy Quran, is the qibla of the horizons and has been honoured with the fortune of being the object of everyone's prostration. Say, then, that the Quran is the imam and the venerable Ka'bah is the follower that goes before.

This level is the source of the vastness of the 'beyond-how' Essence of Allah Most High, and also the source of the distinction of what is beyond 'how' and beyond 'what manner'. It is such a lofty degree that the vastness in this holy degree is not by way of extension in length and breadth, because these are among the marks of deficiency and contingency. It is a matter that cannot be known until one is characterised by it.

Likewise, the distinction in this holy level is not by way of separation and disjunction, because that entails division into parts and portions, which is among the accidents of body and of what is bodily; exalted is Allah above that. In this place, supposing one thing to be other than another thing is inconceivable, because otherness speaks of difference and duality.

Rather, even supposition has no room, because (supposition too) is of the category of supposing the impossible. Whoever has not tasted has not known. Whatever thing is supposed in this place, even by way of supposing the impossible, and however far one goes into that thing, although one cannot go

anywhere at all, never does any matter appear that is particular to that thing and is not found in the other supposed thing; and despite this, distinction between these two supposed things is present and evident, and the rulings of one are distinct and separate from those of the other. (For details see Letter 77, Volume Three)

The Reality of Salah

The Reality of Salah is the name for the perfection of the vastness of the 'beyond-how-ness' of the Holy Essence of the Real. (Letters of Shah Ghulam Ali, may his secret be sanctified) Hazrat Mujaddid (may his secret be sanctified) states that above this holy level (the Reality of the Quran) there is another extremely lofty level, which is the Reality of Salah, whose form and likeness in the World of Witnessing is established through those worshippers who have reached the end. It may be that this is an indication of the reality of that very Ascension which has come in the account of the Mi'raj: "Stop, O Muhammad, for Allah is praying." Yes! The worship that befits the level of abstraction and transcendence issues only from the levels of Necessity (wujub) and appears from the ways of Eternity. So the worship that befits the holy court of Allah Most Glorious is only that which issues from the levels of Necessity, and not from anyone else; thus He alone is the worshipper and He alone the Worshipped.

In this holy level there is perfect vastness and a distinction beyond 'how', such that the Reality of the Ka'bah is a part of it and the Reality of the Quran too is a portion of it; for Salah comprises all the perfections of the levels of worship, and its lower standing is established in relation to the Origin of origins, because pure worshipfulness (ma'budiyyat) is established for Him alone.

The Reality of Salah (3)

And the Reality of Salah, which comprises all worship, is at this level a worship for that holy level which is above it, because the entitlement to pure worshipfulness belongs to that higher level, which is the origin of all and the refuge of everything. In that

level even vastness falls short, and distinction too is left behind on the way, even though that vastness and distinction are without likeness and without 'how'.

The steps of the perfect Prophets (upon them be blessings and peace) and of the great saints (may Allah have mercy on them), first and last, reach their utmost at the end of the station of the Reality of Salah, which is the final level of the worship of worshippers. Above it is the station of pure worshipfulness, in which fortune no one has any share of any kind such that he could set foot above it. For every station in which there is an admixture of worship and being a worshipper has room for the foot, as it has for the sight; but when the matter reaches pure worshipfulness, the foot falls short and the journey comes to its end. But praise be to Allah Most Glorious that He has not barred the sight from this place, and has given it room according to its capacity.

It would have been a calamity had even this not been.

It may be that in the imperative form of "Stop, O Muhammad" there is an indication of this very falling-short of the foot; that is: O Muhammad (ﷺ)! Stop and do not step forward, for above the level of Salah, which issues from the level of Necessity, is the level of the abstraction and transcendence of the Holy Essence, Exalted and Sanctified; here there is neither a field for the foot nor any room.

The reality of the pure word (kalima tayyiba) La ilaha illallah is realised in this station. The negation of the worship of false gods who have no right to it takes shape here, and the affirmation of the True Worshipped One, besides whom none deserves worship, is attained in this station. Complete distinction between being the worshipper and being the Worshipped becomes manifest here; here the worshipper becomes separate from the Worshipped as is truly due, and it becomes known that the meaning of La ilaha illallah, in relation to the state of one who has reached the end (muntahi), is "there is none worthy of worship except Allah" (la ma'buda illallah), as its meaning has been established in the Shari'ah; while saying "there is nothing existent" (la mawjud), "there is no existence" (la wujud) and "there is no

aim" (la maqsud) relates to the beginning and the middle stages. The rank of la maqsud is higher than the rank of la mawjud, because la maqsud is a window onto la ma'buda illallah.

It should be known that in this station progress in sight and sharpness of vision are bound up with the worship of Salah, which is the work of those who have reached the end. Other acts of worship perhaps help in completing Salah, and perhaps make up for its deficiencies. Perhaps that is why the scholars have called Salah 'good in itself' (hasan li-dhatihi), as they have called faith, whereas other acts of worship do not have the rank of being good in themselves.

Qibla-e-Alam Hazrat Khwaja Ahmad Sa'id (may his secret be sanctified) says: What can one say about this station, when the Reality of the Holy Quran is one part of it and the Reality of the Ka'bah another part? The seeker who obtains a share of this holy reality, at the time of performing Salah, leaves this transient abode and enters the abode of the Hereafter. The noble hadith "That you worship Allah as though you see Him" becomes fully manifest in this very station. It was to this noble state that the Master of Mankind ﷺ pointed when he said: "Salah is the ascension (mi'raj) of the believers"; and he also said: "The nearest a servant is to the Lord is in Salah."

Had praying Salah not been the aim, who would lift the veil from the face of the Aim, and who would show the seeker the way to the Sought One? It is Salah that gives delight to the grieving; it is Salah that gives comfort to the sick. "Give us rest, O Bilal" is an allusion to this very matter, and "The coolness of my eyes is in Salah" is a pointer to this very longing. Because they were not aware of the reality of Salah, a great multitude of the honoured Sufis sought the soothing of their restlessness in the strains of melody and looked for their Sought One in audition (sama'), ecstasy (wajd) and simulated ecstasy (tawajud); therefore they

inevitably made dancing and whirling their habit. Had the reality of the perfections of Salah been unveiled to them even slightly, they would never have uttered a word about audition and melody, nor would they have recalled ecstasy and simulated ecstasy. (Anhar-e-Arba'a)

The Realities of the Noble Prophets

It should be known that the realities mentioned so far are called the divine realities, and the journey of the divine realities extends to the circle of pure worshipfulness, which appears after the circle of the Reality of Salah. From the words of Hazrat Mujaddid (may his secret be sanctified) it is known that pure worshipfulness is the name of the 'beyond-how-ness' of the pure Essence alone, from which accepted servants receive a share, upon which the circle of sustaining (qayyumiyyat) is built, and from that Essence by which all contingent realities can subsist. For those who are favoured with it, the stations of being a worshipper, the journey by foot (sayr-e-qadami) and the traversing (suluk) of the aforementioned realities come to completion at their end. Progress in these realities depends on the grace and generosity of Allah Most High.

Now I present the realities of the Prophets (upon them be blessings and peace). Progress in these realities depends on love for the Master of the Righteous ﷺ.

It should be known that just as Allah Most Glorious loves His own Essence, so too He loves His actions and Attributes. Each individual instance of this love has two aspects: first, being the lover (muhibbiyyat), and second, being the beloved (mahbubiyyat). The perfections of essential loverhood were manifested in Hazrat Musa, the one who spoke with Allah (Kalimullah), and the perfections of the Attributes and the belovedness of the Names were manifested in Hazrat Ibrahim, the Friend of Allah (Khalilullah), and the other noble Prophets (upon them be blessings and peace). The seeker's journey first of all begins in the perfections of the Attributes and the Abrahamic Reality; the station of intimate friendship (khullat) is an allusion to this.