It is only a jaahil (ignoramus) who regards constancy of a’maal and athkaar as insignificant. Waaridaat-e-Ilaahiyyah (inspirations from Allah Ta’ala) will occur even in the abode of the Aakhirah while auraad (plural of wird) and wazaa-if (plural of wazifah) will end with this world. It is, therefore, of greater importance to maintain something which has no substitute. Your Maula Ta’ala demands wird from you while you expect waarid from Him. What relationship is there between your desire and His demand? (i.e. There is no comparison, your desire being of no significance in relation to His command.)
The Ibaadat-e-Zaahiri (outward acts of worship) such as Nawaafil (Nafl acts), Athkaar, etc. or Ibaadat-e-Baatini (inward or spiritual acts) such as Muraaqabah (meditation) and shaghl of the heart, which one practises voluntarily are called Wird. The anwaar (rays of spiritual illumination) which enters the heart of the bandah involuntarily (without his will and effort) are termed Waarid.
Sometimes the Saalik commits the error of thinking that the ibaadat and thikr which he practises with his own will are not as significant as the waaridat which he receives. The reason for this impression is that everyone practises such acts of worship by their own will and intention. On the other hand waarid is received without one’s will or intention. Furthermore, everyone is not the recipient of waarid. The nafs, therefore, attaches greater importance to waarid. But, this is erroneous.
The Shaikh (rahmatullah alayh) dispels this error, hence he says that it is only the jaahil who regards constancy in a’maal and athkaar as being insignificant. There are two reasons for this misconception. One – The incidence of waaridaat will be even in the a khirat. In fact, the waaridaat will be more in a khirat because here on earth contaminations, human nature and the physical body constitute impediments for Divine Inspirations. But, in the a khirat these impediments will not exist. On the other hand, the auraad and wazaa-if which are rendered with the physical body are possible only here on earth. Thus, after death there is no substitute for ibaadat and auraad whereas waaridaat exist here and will exist in the a khirat as well in even greater measure. Hence, it is of greater importance to guard the ibaadat-e-zaahiri which is called wird. Two – The one who demands wird is Allah Ta’ala while you (the Saalik) is the one who desires waaridaat. There is no comparison between your desire and Allah’s demand. It behoves you to attach much greater importance to His demand. It is, therefore, essential for the Saalik to be constant in the observance of the shaghl and wird which have been imposed on him. He should not regard these to be inferior to waarid because the normal cause of waaridaat is also wird. As a result of the Saalik’s wird, he is blessed with the incidence of waaridaat.
When you observe any bandah exercising constancy in auraad, but you are unable to discern on him the appearance of Aarifeen nor the glitter of ma’rifat, then do not think lowly of this Divine Gift (of his constancy). If it was not for the Divine Rays of illumination (Tajalliyaat), he would not have had the ability to be constant.
The elite (Khaas) servants of Allah Ta’ala are of two kinds: Muqarrabeen and Abraar. The Muqarrabeen are those whose choice and nafsaani desires have been eliminated. Their Sustainment (Baqa) is with the iraadah (will) and ikhtiyaar (choice) of Allah. They worship Allah and discharge His rights by virtue of their enslavement to Him. Their motive is nothing else. They are not concerned with Jannat and Jahannum.
The Abraar are those in whom nafsaani desires and personal intention (iraadah) still exist. They worship Allah for the attainment of Jannat and for salvation from Jahannum. Their gaze is set on the acquisition of lofty stations in Jannat.
The Qur’aan Majeed mentions both types of pious servants, either implicitly or explicitly. In his statement here, the Shaikh (rahmatullah alayh) mentions the Abraar. He says that sometimes one sees a man steadfast on his ibaadat and auraad, and at the same time observes Divine Aid with him (i.e. In fulfilling his ibaadat and devotional acts, there are no obstacles in his path, Allah Ta’ala having freed him of all worldly activities and harnessed him into ibaadat). But, despite this it is observed that the attributes normally to be found in the a rifeen are lacking in him, e.g. he indulges in nafsaani pleasures such as donning high quality garments and eating delicious foods and he also lacks in perpetual Thikr and Hudhoori (state of Divine Perception), nor does there emanate from his face the radiance of the people of Ma’rifat and Muhabbat (Divine Love), then do not regard the treasure of his constancy in his ibaadat as insignificant. Do not entertain the notion of his wird and wazifah being of no value simply on account of the qualities of the a rifeen not being discernible in him. Any such attitude is an act of extreme disrespect. It is not possible to display such steadfastness and determination without Divine Illumination (Tajalliyaat-e-Ilaahiyyah). It is this Tajalli on his heart which sustains and keeps him constant and steadfast in his ibaadat although it is conceded that he lacks the degree of Divine Illumination experienced by the a rifeen whose desires, motives and choice have all been annihilated. But to despise him or to regard his state to be inferior is the result of ignorance, and this attitude is an act of disrespect.
Divine Aid is in proportion to ability and the radiance of anwaar is in proportion to the purity of the Asraar-e-Baatini (the spiritual faculties).
The incidence of anwaar and barakaat on the heart of the bandah is according to his Spiritual ability. His spiritual ability will be in the state of perfection if:
• He is fully steadfast in his auraad, keeping his heart free from aliens (things besides Allah), thoughts and contamination.
• He is also constant and firm in maintaining physical tahaarat (purity).
In proportion to the degree of his spiritual ability, will the waaridaat and anwaar descend on him.
The maqsood (aim – purpose) of waaridaat and barkaat is Yaqeen and ma’rifat of Allah Ta’ala. The radiance of the anwaar of Yaqeen and ma’rifat is according to the degree of purity of the Lataa-if (spiritual faculties), and the purity of the baatin (the spiritual faculties) is dependent on constancy in the zaahiri auraad (acts of ibaadat). It is, therefore, necessary for the bandah to strive diligently to be constant in the observance of his acts of ibaadat.
The difference in the types of a’maal is the consequence of the difference in the states of waaridaat.
A’maal-e-Zaahirah are subservient to the waaridaat of the heart. The external actions of the bandah will be according to the inspirations (waaridaat) entering the heart. It is observed that some Saalikeen have a greater affinity with Nawaafil (optional acts of Salaat), some with Saum (fasting), some with Sadqah, some with Duaa (supplication), some with Hajj while others again have a greater preference for Khalwat (Solitude). These differences are due to differences in the waaridaat which descend on the Saalikeen from Allah Ta’ala.
In view of this reality, it is improper to criticise any one. Everyone is, in fact, constrained to act according to his waaridat. However, there is no doubt in the superiority and excellence of the Saalik in whose spiritual and physical states there is a balance because the balanced way is the method of Rasulullah ( r ). Although the most perfect balanced way is exclusive to Rasulullah ( saws ), whoever acquired some share of it, became the outstanding luminary of the age. But such persons are rare. Among millions, there will be one who has been blessed with the niyaabat (vicegerency) of the Rasool ( saws). There are no extremes in the states of such a man. His states and actions are balanced.
The excellences of a’maal are the result of the beauties of ahwaal (spiritual states). The beauties of ahwaal are the product of firmness in the stations of ma’rifat.
A’maal here refers to the external or physical deeds of virtue. Ahwaal refers to the states and attributes of the heart such as zuhd (abstinence), qana’at (contentment), tawaadhu’ (humility), ikhlaas (sincerity), etc. Maqaamaat-e-Ma’rifat (or the stations of Ma’rifat) are the reflections of Divine Attributes which become impressed in the hearts of the a rifeen.
If the ahwaal are beautiful, i.e. the heart is adorned with Akhlaaq-e-Hameedah (the lofty praiseworthy attributes) and purified of the Akhlaaq-e-Razeelah, the practical deeds will be beautiful. This means that the calamities which are obstacles in the path of acceptance, are non-existent, e.g. the Saalik is devoid of ujub (vanity). Such beautiful deeds will be adorned with hudhoor (the state of Divine Perception) and khushu’ and unplagued by wasaawis (satanic and stray thoughts which enter the mind involuntarily).
If the Saalik is steadfast in the Maqaamaat-e-Ma’rifat, he will then be perfect in his a’maal, e.g. if awe and reverence are predominant in him, the rebellion and pride of the nafs will be defeated and tawaadhu (humility) and zuhd (abstinence) will develop. If love for Allah becomes dominant, the Saalik will love to remain aloof from people.
If the tajalli (Divine Illumination) is not of a high degree, the ahwaal will suffer a proportionate deficiency, and in turn the practical deeds will become correspondingly defective. Thus riya (show) and other spiritual aliments will influence the deeds of the Saalik.
You are blessed with Divine Ma’rifat so that by virtue of it you attain the ability of entering the lofty Divine Court. The waarid is sent to you so that you are released from the claws of aliens and emancipated from enslavement to the desires of the nafs. The purpose of the waarid is to free you from the prison of your existence and deliver you into the vast realm of the mushaahadah of your Master.
The meaning of waarid here is Divine Knowledge, subtleties, mysteries and gifted knowledge which involuntarily enters into the heart of the Saalik. In the aforementioned statement, the Shaikh (rahmatullah alayh) mentions three factors which occasion the incidence of waaridaat.
When the Saalik initially engages in thikr and shaghl, his heart is perplexed. He forcibly applies himself. This state remains for a short period of time. In this state, the heart begins to derive pleasure in thikr. This state progresses higher and the Saalik desires to be perpetually engrossed in thikr. When thikr permeates the heart, the incidence of waaridaat commences, e.g. he perceives with the eyes of the heart that all actions are the creation of Khaaliq. He then no longer attributes any act to any being besides Allah. This is a waarid which enters his heart involuntarily. However, in the beginning it will be somewhat blurred and sometimes it will become manifest.
The purpose of this waarid is to increase in the Saalik enthusiasm for obedience and thikr so that he acquires the ability of admission to the lofty Divine Court. But, even in this state the desires of the nafs remain intact and complete ikhlaas is not yet achieved in ibaadat.
This initial waarid is followed by another waarid which may be the result of progress in the first waarid or it may altogether be a waarid of a different kind. The effect of this waarid will be the emancipation of the Saalik from aliens and nafsaani desires. The Saalik will now be drawn to Allah Ta’ala in ecstasy.
However, even after this second waarid, the Saalik’s gaze is still on his nafs and he reposes a measure of reliance on himself. He also regards himself to be in good stead. Thus, he still remains imprisoned in the narrow confines of existence.
Then follows a third waarid which extricates the Saalik from his existence (wujood), i.e. the nothingness of his existence is in view. In this station the Saalik breaks free from all the chains and fetters of the nafs. He thus reaches the boundless realm of Mushaahadah-e-Haqq. In other words, with the batini eyes he vividly perceives his Maula (Master), Allah Ta’ala with greater perception than the perception of the corporeal eyes of physical objects. The realm in which the Saalik gains entry in this station has been described as boundless (vast or spacious) because as long as there remains any vestige of the nafs, the heart still dwells in a prison and when all vestiges of the nafs have been eliminated, the Saalik then emerges from his prison and steps into a vast boundless realm.
When the Saalik has entered into this lofty realm, he becomes absorbed in Mushaahadah-e-Haqq in all conditions and circumstances. There now remains no trace of anxiety and uncertainty in the Saalik. In all circumstances he is contented, be it sickness or health, adversity or prosperity.
Only those to whom these spiritual conditions occur, understand and perceive the pleasure. Whoever has not tasted, does not know. May Allah Ta’ala bestow to us this lofty bounty.
و م ا ذلك على الله بعزيز
‘And, that is not difficult on Allah.’
Waaridaat-e- I laahiyyah (Divine Inspirat-ions) mostly occur suddenly so that the bandah refrains from claiming this incidence on the basis of his spiritual capability and ability.
It has earlier been mentioned several times that the spiritual mysteries and subtleties inspired into the Saalik’s heart are not the product of his effort and choice. Sometimes the bandah waits in expectation of waarid, but it fails to transpire. In most cases the occurrence of waarid is at a time when it was least expected. The occurrence transpires suddenly and unexpectedly.
The reason underscoring this suddenness is to prevent the Saalik from becoming a claimant of this occurrence. If waaridaat could have been the effects of the Saalik’s volitional (ikhtiyaari) will, he would have suffered from the notion of his own capability and ability and put forward claims. Such self-esteem would then lead to his corruption and destruction. Caught up in ujub (vanity), he would become completely ghaafil (unmindful) of Allah Ta’ala.
Waaridaat are like gifts. Whenever Allah Ta’ala wishes, He directs His fadhl to the bandah and bestows this bounty of waaridaat to his heart.
The Saalik should inform only his Shaikh of his waaridaat and no one else. Should he divulge it to others, its effect will diminish in his heart and it will impede the relationship of truth which he has with Allah Ta’ala.
It is highly inappropriate for the Saalik to divulge the inspirations (waaridaat) of his heart to anyone besides his Shaikh. The nafs derives pleasure when this information is divulged because the Saalik’s holiness, piety and greatness become confirmed in the estimation of others. This pleasure of the nafs (ujub or vanity) provides impetus for the lowly, bestial attributes (Akhlaaq-e-Razeelah). In consequence, the effect of the waarid diminishes. The actual aim of the waarid was to destroy and suppress the rebellion of the nafs. However, when the nafs is strengthened, the effect of the waarid will diminish and the Saalik’s bond of truth with his Rabb will be adversely affected. The bandah’s relationship of truth with his Rabb envisages constant humility and subjection in the Divine Court. The state of slavery (abdiyat) and fear (for Allah) should never be absent. But when the Saalik reveals his waarid to others, he feels pleased with himself since others will think highly of him. He then becomes afflicted with the ailment of vanity. The disposition of Uboodiyat and Khushoo’ (humility and fear) disappears. Truth with Allah Ta’ala, therefore, no longer remains.
At the time of the manifestation of knowledge and realities (by way of inspiration), the waarid is ambiguous. After committing it to memory, its explanation follows. In this regard it is said (in the Qur’aan):
‘When We recite it (the Qur’aanic revelation), then pay attention to its recitation. Then, it is Our responsibility to have it explained.’
When the hearts of the a rifeen are freed from aliens and they emerge from the confines of their personal will, perpetually focusing their gaze on Allah Ta’ala, then haqaa-iq (realities) and spiritual knowledge are bestowed to them in the form of waaridaat cascading into the heart. But, at the time of the manifestation of such knowledge, the Divine Waarid overwhelms the heart and the senses. Thus, the inspirational knowledge acquired is concise (without detailed clarity). The clarity of the meanings of the Waarid is not attained at the precise time of the incidence of the inspiration because the comprehension of knowledge is the function of the senses. However, at the time of the transpiration of the spiritual knowledge all the senses become inoperative. Nevertheless, the concise meaning is impressed in his spiritual heart. Later, after the cessation of the progress of the waarid, the Saalik attains the meanings by virtue of his intelligence, rational and narrational knowledge. He is then able to expound this inspirational knowledge. This is comparable to Wahi (which is exclusive to Ambiyaa). During the incidence of Wahi, Rasulullah ( r ) would recite simultaneously with Jibraeel (alayhis salaam) in an attempt to memorise the revelation. Thereupon the following aayat was revealed:
“When We recite it, follow its recitation. Then, its explanation is Our responsibility.”
The inspirational knowledge of the a rifeen resembles the incidence of Wahi in that at the time of its occurrence its meaning becomes impressed in a concise form in the heart of the Saalik. Its detailed elaboration follows later.
Do not become pleased with a waarid, the effect of which you are unaware. The desired benefit of clouds is not rain, but the growth of fruit.
The actual aim (maqsood-e-asli) of the waaridaat descending on the Saalik is the suppression of the nafs’s rebellion, the elimination of the evil attributes and progress in obedience and attention on Allah Ta’ala. When there occurs such a waarid which produces no such effect, leaving the nafs in its former state, the Saalik should not be happy because the actual aim has not been achieved. There is no benefit in a waarid which leaves the nafs stagnant in its present state without producing any elevation in the Saalik’s humility, fear and uboodiyat.
Many Saalikeen hanker after waaridaat and spiritual states (ahwaal) while being deficient in external deeds of virtue. This is a grave deception.
When the anwaar of waaridaat permeate you and spiritual mysteries are entrusted to you, do not desire their perpetuation because you (O Saalik!) being absorbed in the mushaahadah of Allah should be aloof and independent of all things. Nothing, however, can make you independent of Him.
Frequently, the Saalik deriving pleasure from a waarid on account of it being a new experience, turns his concentration towards it (the waarid). He sometimes gains the erroneous impression that this state (of receiving waaridaat) has become his permanent condition and he derives great pleasure therein. But, when the effect of this state dissipates, he is overtaken by grief. He, therefore, hankers after the acquisition of this condition little realising that he has already achieved the purpose of the waarid and that he still possesses the achievement inspite of the waarid’s effect having disappeared. However, he does not now perceive the existence of the waarid’s benefit because his disposition has already become accustomed to it whereas initially he had derived pleasure since the experience of the waarid was yet new to him. The permeation of his zaahir and baatin with the anwaar of the waarid imposes the condition of uboodiyat on the entire being of the Saalik. He, therefore, does not perceive it since it is no longer a new experience.
It is for this reason that the Shaikh (rahmatullah alayh) instructs the Saalik: “When the anwaar of the waarid permeate you and your zaahir and baatin become elevated on account of the kayfiyat (state) of uboodiyat produced by the waarid resulting in the progress of Divine Attributes in the heart (i.e. the asraar or mysteries of the waaridaat), then do not desire the perpetuation of the waaridaat. Do not expect the initial state of dominance (ghalbah) to endure endlessly, nor become despondent on account of the dissipation of this initial pleasure.
Engross yourself in the solid state of Hudhoori which you have developed with Allah Ta’ala. The desire for ghalbah-e-haal (a temporary state of a spiritual experience in which the Saalik derives much ecstatic pleasure) and its pleasure is in reality a desire for ghairullah (things besides Allah). You should become absorbed in Divine Perception which will induce in you independence from all things besides Allah Ta’ala. Never permit other things to divert you from Allah Ta’ala, inducing in you an attitude of independence from Him.
There is no benefit for you in the ghalbah (domination) of the waarid. You have already achieved its purpose. Concern yourself with your true occupation, viz., your relationship with Allah Ta’ala.
The incidence of waaridaat will annihilate the foundation of all habits because when a king passes through a place all else becomes overshadowed. Since waarid emanates from the Divine Court of splendour and greatness, it destroys all natural habits and attributes which come in its path. It imposes truth over falsehood, utterly eliminating it.
At this juncture the Shaikh (rahmatullah alayh) explains the signs of waaridaat to distinguish these (waaridaat) from imagination and personal thought. When waaridaat settle in the heart, they completely annihilate and eradicate the evil and bestial attributes of the nafs and create in the Saalik the lofty angelic qualities of virtue and high states.
Waaridaat are among the armies of Allah Ta’ala. When the royal army descends on a place, it destroys the enemy and overruns the place. Similarly, when waaridaat descend on the nafs, they overwhelm it and establish their domination. The true waarid coming from Allah Ta’ala the Qahhaar (The Wrathful One) is accompanied by the attributes of qahr (wrath) and ghalbah (domination).
Thus human qualities and evil attributes in the path of the waarid are utterly destroyed and uprooted. Allah Ta’ala says in the Qur’aan:
“We fling the Haqq against the baatil, then suddenly it (falsehood) is destroyed