Although The Carpet Of Nubuwwat Has Been Rolled Up, The Carpet Of Wilaayat Remains Spread Open
بسم الله الرحمن الرحيم
Sahaabi and Taa-bi-een According to some Ulama, a Sahaabi is a Muslim who saw Rasulullah (Sallallahu alayhi wasallam) even if he did not enjoy the fortune of sitting in his company (suhbat). Some Ulama claim that sitting in the company of Rasulullah (Sallallahu alayhi wasallam) is a condition. This appears to be the best version, viz. to be a Sahaabi, sitting in the suhbat of Rasulullah (Sallallahu alayhi wasallam) is a requirement. A Taa-bi-ee, according to some is a Muslim who saw a Sahaabi even if he did not enjoy the company of a Sahaabi. However, some assert that companionship is necessary.
Wilaayat Wali means friend of Allah. Friendship with Allah Ta’ala means belief in Him. Allah Ta’ala says: “Allah is the Wali (Friend) of those who have Imaan.”
Some Akaabir divide Wilaayat into two kinds.
(1) Wilaayat-e-Ammah (General Wilaayat). This refers to the friendship of Allah Ta’ala acquired when one has emerged from the confines of kufr and nifaaq. With kufr and nifaaq one becomes the enemy of Allah. Wilaayat-e-Ammah is enjoyed by all the Mu’mineen. Allah Ta’ala says: “Allah is the Friend of those who have Imaan. He takes them out from the darkness (of kufr) towards the light (of Imaan).”
(2) Wilaayat-e-Khaassah (Special Wilaayat). This Special Divine Friendship is restricted to those whose Ibaadat and obedience are constant and free of defect. When Rasulullah (Sallallahu alayhi wasallam) was asked for the definition of a Wali-e-Khaas, the questioner said: “O Rasulullah! Who are the Auliya?” Rasulullah (Sallallahu alayhi wasallam) replied: “They are such people who induce in you the remembrance of Allah, when you see them.”
This riwaayat has been narrated by Abu Na-eem in Hulyatul Auliya. In a Hadith-e-Qusdi it is said: “In My creation, My Beloved and My Auliya are those who are remembered together with My remembrance and I am remembered with their remembrance.”
In Haqaa-iq-e-Aslami it is narrated that Isaa (alayhis salaam) said: “Join the company of those who induce you to remember Allah when you see them and create in you desire for the Aakhirah .” This, in fact, is Wilaayat-e-Khaassah. May Allah Ta’ala bless all true searchers with this treasure.
Wilaayat-e-Khaassah will remain in this Ummah until the Day of Qiyaamah. Rasulullah (Sallallahu alayhi wasallam) said: “There are many people with dishevelled hair and two old items of dress on them. On account of their external condition of poverty no one cares about them. If they take an oath in the Name of Allah (that a certain thing will happen in this particular way), He will most certainly ensure that their oaths materialise.” According to some Sufiyah this Hadith proves that on earth there will always be Auliya and the special servants of Allah Ta’ala. Although the carpet of Nubuwwat has been rolled up, the carpet of Wilaayat remains spread open.
The Qutb
In the entire world, in every age, there is a man who is on the heart of Rasulullah (Sallallahu alayhi wasallam). He is known as the Qutb. Some people are of the opinion that the rank of a Qutb by Allah is equal to that of a Nabi. Listen attentively! This is a grave error. A Nabi has numerous ranks higher than a Qutb. A Qutb is not a person with an independent Shariat, while a Nabi is a Saahib-e-Shariat (one who brought a Shariat). If all the virtues and excellencies of all the Aqtaab, Autaad, Abdaal and the pious Mu’mineen are gathered and cast into the ocean of the Nubuwwat of a single Nabi, then all their accumulated excellences and virtues will be scattered and annihilated just as a drop will disappear in the ocean. It, therefore, does not behove an intelligent man to engage in nonsensical talk like ignoramuses do, thereby removing the yoke of Islam from his neck and destroying himself. A Nabi is called ‘Nabi’ because he is higher than the entire Ummah. The word Nabi is derived from the root term nabw which means elevation. Allah Ta’ala says: “Remember Idrees in the Kitaab. Certainly he was a Siddique Nabi. We elevated him to an elevated abode.” While he was in this earthly life, Idrees (alayhis salaam) was raised to the highest stage of Il-liyyeen. Regarding Isaa (alayhis salaam), Allah Ta’ala says: “I am raising you unto Me and purifying you from those who disbelieve.” Allah Ta’ala also says in regard to the Ambiya: “We have distributed among them their sustenance and have elevated some above others.” This implies that the Ambiya have been given a status above the Auliya while the Auliya have been elevated above the ordinary Mu’mineen. The ordinary Mu’mineen have been elevated above the kaafireen. The aforementioned verse is a categoric assertion of the superiority of the Ambiya over all others. Regarding Rasulullah (Sallallahu alayhi wasallam), Allah Ta’ala says: “He (Allah) revealed to His Servant whatever He had revealed.” In other words, Allah Ta’ala revealed His mysteries to His Habeeb (Sallallahu alayhi wasallam) directly, without any medium. No one else is aware of these secrets. Allah Ta’ala also says about Rasulullah (Sallallahu alayhi wasallam): “The heart did not reject whatever it saw. What! Are you doubting him regarding the realities he saw (about His Rabb)?” Never should you doubt. According to the most authentic view, Rasulullah (Sallallahu alayhi wasallam) saw the Divine Vision with his physical eyes.
Explaining the meaning of the Aayat, “Then he (Muhammad) approached nearer”, Hadhrat Abdullah Ibn Abbas (radhiyallahu anhu) said that Muhammad (Sallallahu alayhi wasallam) approached Allah Ta’ala and reached the closest proximity. According to some Akaabir, the meaning if having ‘reached close’, is the lifting of the veils which resulted in the revelation and Divine Vision being seen with the greatest clarity. He traversed all veils and mounted the stage of Wisaal from the position of the closest proximity. In the Hadith the closeness is likened to a distance of two bow-lengths or even less. While the reality of a difference of two-lengths in this context is clear to the Aarif, it can create doubts in the jaahil (ignoramus), leading to his destruction. Tadalli ( ىّتدل ( the term mentioned in the aayat to signify the approach into Divine Proximity) means the lifting of the veil. When the veil was lifted, proximity was attained.
Ignoramuses have understood this Qurb (Divine Proximity) to mean hulool (incarnation) when in reality it means the lifting of the veils for Rasulullah (Sallallahu alayhi wasallam). And Allah knows best.
Irshaadul Mulook
