“Then He created the mirror of life”

The secret of a wali’s soul is knowing His origin with Allah, Rasul Allah (saws) for example, Allah created everything from His (saws) light that is the secret of His (saws) soul which came later, it is about the souls first moment in creation because that is when it begins to form attachments and affecting the fate of things, the role of each soul then tells you its esteem in life and the Akhira, Rasul Allah (saws) was the seal of Prophets (as) they originated from Him (saws) and after them no one else would appear except Him (saws).

Each Wali is shown the place of their soul at the beginning of everything as Allah elevates them, from ahadith we know the origin of the souls of the first four Khalifah Rashidin, their souls supported Rasul Allah (saws) as Allah was creating the rest of the souls of mankind, which is why they were also His (saws) support and companions in life.

Insha Allah understand this hadith is metaphor about the process of creation and each thing mentioned represents something literal in qualities:

“Verily Allah (Ta’ala) created a tree having four branches (the tree, a metaphor, is the first stages of the hierarchy of subatomic particles from the smallest to the largest, each of the four branches is one the first four particles to exist, the metaphor of a tree is used because you have to see it like a family tree with descendants, each particle created four more particles (branches) and so on until the whole universe was created, this same metaphor is used in verse 24:35 but in this verse the tree is fully “matured”, the creation of the universe is complete) and He called it the tree of certitude (Yaqeen) (Because it is the origin, Yaqeen, of everything).

Then He created the light of Muhammad (saws) in the veil (Hijab/Image) of a white pearl like a peacock (Tawus, the stunning beauty of the peacock which is absolutely unique in life itself is proof of this hadith (2:286), the dots of its feathers are like a mirror reflecting the qualities of many souls looking at you), and He put him on this tree (Placed the light of Muhammad (saws) on the tree of creation so it will create according to what is influencing it, the prophets Qualities) and he (the light) glorified on it (Allah) for 70 000 years (This was the influence that the prophets (saws) light (particles) was increasing in over this time, dhikr of Allah and acquiring maariafah of Allah for the first time so it can be passed on to creation).

Then He created the mirror of life (the thing that reflects qualities, the universes ability for this so qualities can be passed on. At this stage of creation this is matter, anti-matter, and later on DNA, RNA, double helix, the ability for man to follow the sunnah of others and take from it, the reality of marriage) and He put it (the mirror) in front of it (the Nur of Muhammad) and when the peacock looked at it he saw his beautiful form (he was allowed to see his nature for the first time) and it became shy of Allah and he prostrated five times, and these prostrations became obligatory for us on time, So Allah ordered five prayers on the Prophet (saws) and his community (when the prophet (saws) asked on His (saws) Isra wa Miraj. At first the prayers were 50 of lessor worth but their total was significant, Allah then made them small in number but significant in nature because our prayers connect us to the origin of our souls, this event in time).

Allah looked at this light, and he (the Nur of Muhammad) sweated from shyness (haya/modesty) towards Allah, and from the sweat (particles) of its head (top of this light) the angels were created. From the sweat (particles) of his face (this is a location, it means the focus of something) were created the ‘Arsh, the Kursi, the Lawh, the Qalam, the Sun, the Moon, the Hijab (Veils, subatomic fields, see Quantum Field Theory), the stars and whatever is in the heaven.

From the sweat (particles) of its chest (center of this light, the heart) were created the Prophets, Messengers, scholars, martyrs and saints. From the sweat (particles) of his eyebrows (another location) was created the community (Ummah) with its believing men and women, Muslim men and women. And from the sweat (particles) of his ears (those who listened) were created the souls of Jews, Christians, Majus and similar people. And from the sweat of his feet was created the earth from the west until what it contains.

Then Allah ordered the light of Muhammad (saw) to look in front of him, and the light of Muhammad (saw) looked in front of him and saw light, and behind him light, at its right light, at its left light, and they were Abu Bakr, ‘Umar, ‘Uthman and ‘Ali (“verily Allah has honored some of you over others (over prophets) in this Ummah”, this is the origin of the reality of Qutb in life why he is able to lead the prophets in prayer, their light surrounded and supported the light of Muhammad (saws) after which the prophets came).

Then he glorified (Allah) for 70 000 years (was dressed with more qualities), then the light of the Prophets were created from the light of Muhammad (saw), then he looked at this light and from it the souls of the Prophets were created and they said: La ilaha Ila Allah Muhammad Rasulullah…then the shape of Muhammad (saw) was created like his shape in the world…then the souls did Tawaf around the Nur of Muhammad (saw) and did Tasbih and Tahlil for 100 000 years. (This is what our prayers connect us to and why each wali in his path to Allah is able to learn the secret of his soul).

Then he ordered them (the souls of creation) to look at him (Nur Muhammad), and they all looked at him (this is to decide their fate in life), some saw his head and they became Caliphs and rulers in the world, some saw his face and became just rulers, some saw his eyes and became memorizers of the speech of Allah (Ta’ala)…(understand this all relates to fate in relation to what each soul is able to see of Ihsan, some can only handle a portion of it others can see more, some can see the lower aspects of it portrayed by the lower limbs some can see its highest realties portrayed by the head others saw different parts that stood for different aspects/shades of it.)

Some saw his cheeks and became good and intelligent, some saw his nose and became wise men, doctors and perfume sellers, some saw his lips and had beautiful faces and became ministers (Vizir), some saw his mouth and became fasting people, some saw his ears and had beautiful faces among men and women, some of them saw his tongue and became messengers of rulers…some saw his bird and became martyrs in the way of Allah, some saw his neck and became businessmen, some saw his shoulders and became archers and throwers of spears…

Some saw his right arm and became money changers, some saw his left arm and became people weighting, some saw his hands and became generous, some saw the nails of his right hand and became cloth dyers, those who saw the nails of his left hand became woodcutters, some saw his fingers tips and became writers, Some saw the exterior of his fingers of the right hand and became tailors, those who saw the exterior of the fingers of his left hand became blacksmith, some saw his chest and became scholars, grateful people and Mujtahid…

Some saw his chin and became people of expeditions (Ghazi), some saw his stomach and became pious and abstinent, some saw his thighs and became people doing a lot of Sajdah and Ruku’, some saw his legs and became hunters…and some did not look at him and became people claiming lordship like pharaoh and others from the disbelievers, and some looked at him but did not see him became Jews and Christians and others from the disbelievers.” (Musannaf Abd Al Razzaq)

This is one of the celebrated Ahadith of Islam, Muslims used to recite it at celebrations and weep at its beauty. It is also the tafsir and meaning of this Hadith: Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, Allah Almighty created his creation in darkness then he cast over them His light. Whoever is touched by that light is guided, and whoever misses it is astray (it decides your fate and profession in life). Thus, I say the pens have been dried upon the knowledge of Allah.” (Sunan al-Tirmidhii 2642)

The hadith is also a tafsir to the following hadith from which we can see how Allah honored the Sahaba (as) around Rasul Allah (saws): Salman al-Farsi (RA) who said: I heard the Apostle of Allah (saws) saying: “I and Ali were one light in the hands of Allah fourteen thousand years (14,000) before He created Adam (as). When Allah created Adam (AS) He divided that light into two parts, I being one part and Ali being the other (This is because most of the Awliayh of this Ummah would be descendants of Ali and Fatima (as)).” (Mizan al-I’tidal, by al-Dhahabi, v1, p235, Fadha’il al-Sahaba, by Ahmad Ibn Hanbal, v2, p663, Tradition #1130, al-Riyadh al-Nadhira, by Muhibbuddin al-Tabari, v2, p164, v3, p154, )History of Ibn Asakir).

How Is Allah Infinite

Allah revealed to us His 99 qualities, these qualities are the building blocks of all things, only man combines in himself all these qualities while everything else in the universe is a combination of a number less than the total sum.

Imam Ibn Arabi (q) explained that in the next life Allah will continue to create based on these 99 qualities, He is infinite because the combination of things that can be created comes from the number of times you can multiply the qualities together, 99 x 99 is not the end of individual things that can be counted but the beginning, we are not multiplying numbers but individual qualities with their own identity so the number combinations of qualities and permutations is infinite.

Allah created the universe to represent Him so where is this lesson in His creation? it actually is right in front of our eyes and we do not notice because we do not contemplate, Allah challenges us to think in the Quran;

“Did you, then, think that We created you in mere idle play, and that you would not have to return to Us?” (23:115)

“Thinketh man that he is to be left aimless?” (75:36)

“just as [there are signs thereof] within your own selves: can you not, then, see?” (51:21)

Subatomic particles create all the atoms we know of, right now there about 118 elements on the periodic table, of those 92 are naturally occurring the rest are man made, that means everything in the universe is created from just 92 elements combined together in endless combinations to create everything we see, fate may have it that we discover 99 naturally occurring elements in the universe before the end, Allahu Allam, but the infinite number of things that can be created from just 92 elements exactly represents how Allah’s qualities will go on to create infinitely in the Akhira.

“VERILY, your Sustainer is Allah, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness. He covers the day with the night in swift pursuit, with the sun and the moon and the stars subservient to His command (Laws): oh, verily, His is all creation and all command (they are mentioned separately). Hallowed is Allah, the Sustainer of all the worlds! (In the Universe)” (7:54)

When Allah mentioned “all creation” along with “all command” the rules of tafsir say the matters relate to each other, so in fact Allah is referring to the Laws of creation which are His commands in it.

Spirituality Arises From Duality

The prophet Muhammad (saws) said: “A Muslim is a mirror to another Muslim” 

And “I am city of knowledge and ‘Ali (ra) is the door. 

And “Whatever I received, I poured in the heart of Abu Bakr (ra).” 

And “If the Iman of Abu Bakr was placed on one side of the scale and the Iman of the Ummah on the other, the Iman of Abu Bakr would outweigh it.”

To use an example from something most people worry about, sihr works by Jinn mirroring your self then twisting it by compelling you from under the insidiousness, the closer they can get to you by means of the sihr the closer they can mirror you and the more harm they can do, people who are possessed by Jinn it is done to them through this process, after mirroring the person they make them lose themselves under their will and control, they mimic you so closely and weaken your perception you now cannot separate or distinguish between you and them, only a wali who knows his own self well can see their hand and stop it.

This may seem like something magical or fantastical or isolated that we are describing but understand this is the heart of the spiritual path itself that even Angels rely on. What Jinn do is abuse what Allah created in normal circumstances for the sake of man’s guidance, the prophet Dawwud (saws) said “Whoever knows Himself Knows His lord”, this is because Allah is the mirror of the soul and self, He acts closely in alignment to your self so that you can recognize Him in your self from what you are familiar with, otherwise He will seem foreign to you and your heart, what your heart feels in regards to Him is a form of recognition and sight.

Understand Allah has the most subtle of hands so much that most people do not recognize Him in their lives while is He is able to say with all truth “And indeed We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than (his) jugular vein.” (Quran 50:16) notice the subjects raised in the verse all of them relate about this mirror to our self.

On the day of Judgment Allah will test this in His creatures to see who knew themselves best and knew Him from within themselves, when Qiyamah starts Allah will come to mankind in a form they do recognize, except for a few, so they will stay in that state until they cannot take it any more then He will come to them again in a form they do recognize, then the Judgment will begin.

Recognition of anything is from what is within the self, so the second form He will take is according to what they feel about Him, it can only be from what they already know in themselves because before this day none of them had actually seen Him.

Angels take on the qualities of Allah more literally than man and so they also talk to man from within, “For he it is (Gabriel) who hath revealed (this Scripture) to thy heart” (2:97), the soul mirrors what it sees spiritually (sub atomically) so you can see it on the mirror of your heart in yourself because the heart is a window to the soul (subatomic), the human soul takes impressions of the qualities of things it sees and imparts them to you that is the essence of this system Allah created in he universe, for the prophets and saintly who see Allah they take from Him directly.

In the sphere of the Angels this ultimately is why Angels can change their shape and this is the reality behind all dreams and their analogies, the soul talking to you about what the spiritual world and its creatures communicate, this is why the scholars of Islam called the world of Angel the allegorical world because it represents things in it from their qualities and that is the most prominent thing that can be see about anything in it, if you ponder on this you will see what the subatomic world looks like and what all these particles are doing (creating) when they come into contact with objects, this is the Jannah that is invisible to us and what it is created from.

Jinn and Angels are similar creatures created from different subatomic particles so they talk to us via the same methods but Jinn are further down the pipeline from the soul and closer to the nafs, in our time they have come to abuse these spiritual systems for their sihr and this is how they are trapping man from within, the fitnah of the Dajjal (Allah’s curse be upon him) will revolve around this aspect of man which he (Allah’s curse be upon him) will take advantage of.

Allah said in the Qur’an “Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors.” (5:32) in this verse Allah explains the reality of man’s existence is that of duality, a mirror to the rest of mankind that all mankind relies upon Allah did not just say in death it is if you killed all of mankind but also in life it is as if you saved all of mankind the act affects all mankind because spiritually all mankind is connected very closely, the Mizan of the universe represents the laws of the universe and the universe represents Allah who is explaining to you the Mizan in the verse. This is only true for mankind, not Jinn or Angels, how is not that difficult you simply never perceived the worth of reality in front of you, this is the reality of duality (being a copy of something that came before) and the mirror the self in man takes from, his being a copy of Adam (q) and the lineage he came from going back to Him (q).

The Angels do not have lineage they are created individuals while Jinn have no power in this they are like water taking the shape of what ever they touch becoming almost worthless like a thing used to much, unlike mankind whose balance is perfect, our power comes from the reality of being a complete creation both physical and spiritual which knows the face of everything in creation including itself.

The Hierarchy Of Saints

The Messenger of Allah (saws) said “The folk (Ahl) of the Qur’an are the folk of Allah (Ahl ul-Laah) and His elect.” (ibn Majah (Muqaddima, #211), Darimi (#3192), Imam Ahmad (#11831, 11844, 13053).

This section is primarily taken from the work of another on the subject of the hierarchy of saints with my tafsir added throughout, the hierarchy is not that of the Naqshbandi tariqah, its main purpose is to illustrate the place of duality, how the souls mirror each other to learn qualities.

The role of the Awliayh, what they exist to do, is mentioned often in ahadith;

From ibn ‘Umar (ra) who said: “Allah repels calamities from 100 households due to the presence of one righteous Muslim amongst them.” (Tabarani (M. Awsat, #4080 – Haythami’s Majma’ 8:164, Suyuti’s Jami’ Saghir, #1794))

Abu Hurayra (ra) and others related that the Messenger of Allah (saws) said: “Were it not for servants of Allah bowing, infants feeding, and animals grazing, then Divine wrath would pour down upon you.”(Recorded by Abu Ya’la (#6402, 6633), Bayhaqi (Sunan 3:345 #6482-83, Shu’ab #9820), al-Khatib in his Tarikh (6:64), Tabarani (M. Awsat, 6:327 #6539, 7:134 #7085), ibn ‘Adiyy (Kamil, 4:1622), and others, and it is Hasan li-ghayrihi. See Suyuti’s Jami’ as-Saghir (#7523) and Sakhawi‟s Maqasid (#882))

The Hierarchy of the of Awliya and the states of their hearts is mentioned often by the companions and Tabiin. Here Abu Darda (ra) explains how the hierarchy of the saints came into existence after the prophet Muhammad (saws) and companions (ra) passed away, this hierarchy changes as the needs of the people of earth changes:

“When Prophethood ended – and they (the companions) were the supports (Awtad) of the earth – Allah substituted their places with 40 men from the (wider) nation of Muhammad (saws), who are named “Abdāl” (the Substitutes). Not one of them dies except that Allah replaces him with another one (until Qiyamah) to take his place, and they are now the supports (Awtad) of this earth. The hearts of 30 of them contain the same certainty (Yaqin) which Sayyidina Ibrahim ‘alayhi salaam had. They did not succeed or rise above the other people with much fasting or prayer…but rather through being truthful in their scrupulousness, having noble intentions, having sound wholesome hearts, and giving all the Muslims sincere counsel, desiring by that the pleasure of Allah, with patient forbearance, and a merciful core (of being), and humility without being meek. They do not curse anyone, or harm anyone, nor do they see themselves as being higher or nobler than anyone under them, or envy those above them. They do not fake their humility, nor fake their being dead to the world, nor are they ostentatiously impressed with themselves. They do not love the world, nor love for its sake…” (Recorded by Hakim Tirmidhi (Asl #51), and ibn Abi Dunya (K. Awliya, #57) from Abu-z Zinad)

Allah the Almighty has said: “Whosoever shows enmity to a friend of Mine (wali), I shall be at war with him. My servant does not draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him and were he to ask Me for refuge, I would surely grant him it.” (Bukhari)

Here is the hierarchy of Saints as it stands in more recent times, understand the population of the world has drastically changed since the time of the prophet Muhammad (saws) and so has this hierarchy along with the number of people in it, it is most certain Allah elevated types of Awliyah above others, changing the order and expanding it from what it was known in history, because of what the world needed of those types of personalities and qualities. This is most clearly seen from the title of and types of Ghawth and Qutbs that exist;

Abrar (The Virtuous Ones)

On the authority of Sa’d (ra) who said: “Indeed, Allah supports this Ummah by their weak members, through their prayers, supplications, and sincerity” and in another narration, “Is it not through the weak among the Ummah that you are granted provision and victory?”

(Nasai (6:45-46 #3127-28), Tirmidhi (K. Jihad, #1624 Sahih), Abu Dawud (#2227), Imam Ahmad (1:173, 5:198), Hakim (2:106, 145 Sahih), Abu Nu’aym (Hilya, 5:26, 100, 8:290), and Bukhari has a chapter in his Sahih (K. Jihad) entitled “On seeking help through the weak and the pious during battle.” Hadīth Sahih)

The Abrar are the Muhsineen, the people of Ihsan (perfection) who strive to reach Allah, they are people of honesty and righteousness, siddiqin, leaders in the Ummah.

‘Abdullah ibn ‘Amr (ra) narrated that the Prophet (saws) said: “In every generation of my community, there will be Sabiqun (forerunners, those who surpass others in Ihsan).” (Abu Nu’aym in his Hilyat al-Awliya’ (1:8 Sahih, 8:278), Daylami (Musnad Firdaws, 3:140 #4375), and Hakim at-Tirmidhi (Asl #72, #144).)

Anas (ra) said; Allah said, “The most beloved of My worshippers to Me are those who love each other purely for My sake, who frequent the masajid, and ask forgiveness in the predawn hours. These are the ones whom I would bring to My attention when I wish to punish My creation, and then I divert My punishment from My creation because of them.” (Bayhaqi (Shu’ab, #9052), Abdur-Razzaq (11:204 #20329), ibn Abi Shayba (Musannaf, 8:122), Tabarani (M. Awsat, 2:85 #1328, from Abu Darda‟, also 1:203 #651))

Muqarrabun (Those Favoured with Allah’s Nearness)

Muqarrabun are higher in rank than the Abrar because Allah has brought them closer to Him. The number of Awliayh changes with the needs of the world, some have reported that the Muqarrabun consist of three hundred which include forty substitutes (Abdal), four pillars (Qutb), and two leaders (Ghawth). According to other reports, they consist of a spiritual pole (Qutb) and four thousand saints.

Considering the Muqarrabun consist of four thousand saints, some scholars classify them according to their ranks as follows:

Three hundred of them are Akhyar (those who pursue good in whatever they do and say); forty of them are Abdal or Budala (the substitutes, charged with the administration of spiritual life and acting as veils in the reflection of the Divine Majesty; protecting mankind from the purity/strength of the light of Allah. This creates Rahma for people who would otherwise suffer their inferiority/imperfections); seven of them are Abrar (godly and virtuous, who have been able to make righteous deeds and sincerity a deep dimension of their nature); and there are others called by different titles (one should consider the meaning of the title, you will find they refer to the same things and differences are nothing more than labels from different regions of the world at different time periods in History).

Another classification of those favoured with special nearness to Allah, the number of which is unknown, they mention four Awtad (Pillars), and Nujaba (the Nobles, their ihsan is combined with nobility among the people), and Nukaba (the Custodians, who care for people and the management of their affairs), and, superior to all those mentioned is the Ghawth (the Helper or the Means of Divine Help), and the Qutb (the spiritual Pole/Axis of the world).

Scholars call them Rijal al Ghayb, the Men of the Unseen, the Men in charge of the unseen in Allah’s creation.

Abdal (The Substitutes)

“The land of greater-Syria (Shaam) is the quintessence (Safwa) of Allah’s lands on earth, and to it He draws His elect (Safw) worshippers.”

(Haythami in his Majma’ (10:58-59 #16647-48) and Mundhiri in his Targhib (4:60). Hakim in his Mustadrak (4:509-10), Imam Ahmad (#16391), Abu Dawud (#2124))

Sayiduna Ali (ra) said: “The Abdal are in Syria, and they are 40 men. Whenever one of them dies, Allah substitutes another in his place. By means of them, Allah brings down the rain, gives victory over enemies, and diverts punishment from the people of Syria.”

(Imam Ahmad (Musnad, 1:112 #854 and Fada’il as-Sahaba, #1675), Hakim Tirmidhi in Nawadir al-Usul (Asl #222). Sakhawi (Maqasid #8), and Suyuti (Jami’ as- Saghir #3035) said it is Hasan, and it has over ten routes of transmission from Ali as stated by Munawi)

Ibn ‘Asakir (1:299) and ibn Abi Khaythama narrate that Uthman ibn ‘Ata was having a conversation with his father, who told him, “The Abdāl are forty Insan (humans).” So, he said to his father, “Forty men?” and his father replied, “Do not say men, but rather say humans, for there could be women among them.”

Imam Suyuti mentioned a similar hadith in his Jami’ as-Saghir (#3036), which is recorded by al- Khallal and Daylami from ‘Ata from Anas: “The Abdāl of Shaam are 40 men and 40 women…”

From ‘Ubada ibn Samit (ra): “The Abdal in this community are thirty, their hearts are like the heart of Sayyiduna Ibrahim (as) the Intimate of the All-Merciful. Whenever one of them dies, Allah substitutes another one in his place.”

(Imam Ahmad (5:322 #21689), Tabarani (M. Kabir), ibn ‘Asakir in his Tarikh (1:292), Hakim at-Tirmidhi in his Nawadir (Asl #51), ibn Kathir (Tafsir of Q2:251)’. Sahih)

From ‘Ubada (ra): “The Abdal in my community are thirty. By them, (events on) the earth (are) established (bihim taqum al-Ard), and by them you are sent rain, and by them you are granted help and victory.”

(Tabarani in Mu’jam Kabir, ibn ‘Asakir (1:277, 298), Bazzar, and others. Sahih according to Suyuti and Munawi, and Haythami (10:63 #16673)).

From Anas (saws): “The earth will never be empty of 40 men who are similar to the Intimate Friend of Allah (Sayidina Ibrahim (as)). By them rain falls and victory is granted. Not one of them dies except that Allah replaces him with another.” Qatada said, “We do not doubt that Hasan al-Basri is one of them.”

(Tabarani in Mu’jam al-Awsat (4:247 #4101) and al-Kabir (10:224 #10390) Abu Nu’aym (Ma’rifat as-Sahaba #4013). Hadith Hasan)

Imam ‘Ali (ra) said: “Do not curse the people of Syria, for the Abdal are among them, but curse their injustice.”

(Hakim (4:553), who said, along with Imam Dhahabi, that it is Sahih. Imam Ahmad (Fada’il as-Sahaba 2:905), Abdur-Razzaq (Musannaf, 11:249 #20455), Tabarani (M. Awsat, 4:176 #3905), ibn Abi Dunya (Kitab al-Awliya’, #70))

From Abu Darda (ra): “The Abdal have not come to be greater than the rest of the people by performing much fasting or prayers or tasbeeh, but rather by excellent morals, being true in their scrupulousness, their sound intentions, their hearts being at peace with all Muslims, and giving others sincere counsel for the sake of Allah.”

(Hakim at-Tirmidhi in Nawadir al-Usul (Asl #51). A hadith of similar wording was recorded by Daylami (Firdaws, 2:344) and ibn ‘Asakir (1:292) from Anas, and ibn Abi Dunya (K. Awliya, #8) from ‘Ali)

From Abu Sa’id al Khudri (ra): “The Abdal from my nation did not enter into Paradise with their actions, but rather through the mercy of Allah, through the unparalleled generosity of their souls, the fact that they hold no grudge or hatred against anyone and their hearts being at peace with everyone, and through mercy for the entirety of Muslims.”

(Bayhaqi (Shu’ab al-Iman, 7:439 #10893), and similar versions by ibn Abi Dunya (Kitab al-Awliya’ p. 28 #58), Hakim at-Tirmidhi (Nawadir, Asl #51) and others)

From Umm Salamah (ra): “Disagreement will occur at the death of a Khalif and a man of the people of Madinah (Imam Mahdi) will come quickly to Makkah. Some of the people of Makkah will come to him and swear allegiance to him between the Corner (Rukn) and Maqam. An expeditionary force will be sent against him from Syria…when the people see that, the Abdal of Syria and the best people of Iraq will come to him and swear allegiance to him…”

(Abu Dawud (Kitab al-Mahdi, #3737), Imam Ahmad (6:316), ibn Abi Shayba (8:609), Abdur- Razzaq (11:371 #20769). Mundhiri, ibn Hibban, Hakim, Dhahabi, and Haythami (7:315) said it is Sahih)

The Abdal, Substitutes, are those who help people with their affairs without being seen and who function as veils in the reflection of Divine acts.

They are of two groups. The first group is composed of the saints who have been freed from all evil qualities and equipped with excellence (Ihsan), who resist all kinds of vices and wrongs, and who try to prevent these. The second group consists of saints who have a particular mission and hierarchy which consists of three hundred, forty, and seven; they are also referred to by these numbers. When one of the Substitutes dies, another one from the subgroup takes his or her place.

Scholars who maintain that there are always seven Substitutes say that they each reside in a different station of nearness, observe and acclaim the Divine acts, and respond to Allah Almighty with praise and thanks as conscious representatives of the activities of unconscious beings. These seven saints have particular stations, and they are mentioned with the titles they have been given according to their station.

1. The first of these Abdal represents the reflection or mirror of the Prophet Abraham’s heart, and is called by the title, ‘Abdulhayy(the Servant of the All-Living).
2. The second has the particular attributes (is the mirror) of the Prophet Moses’ heart, and is called by the title, ‘Abdul’alim(the Servant of the All-Knowing).
3. The third is a mirror of the Prophet Aaron’s heart, and the special name of this one is ‘Abdulmurid(the Servant of the All-Willing).
4. The fourth reflects the attributes (is a mirror) of the Prophet Enoch’s heart, and is called ‘Abdulqadir(the Servant of the All-Powerful).
5. The fifth has is a mirror of the heart of the Prophet Joseph and is known as ‘Abdulqahir(the Servant of the All-Overwhelming).
6. The sixth is a mirror of the Prophet Jesus’s heart and is called ‘Abdussami(the Servant of the All-Hearing).
7. The seventh is a mirror of the heart of the Prophet Adam, and is known by the title, ‘Abdulbasir(the Servant of the All-Seeing).

Abu Hurayra (ra) said: “I entered upon the Messenger of Allah (ra) in the masjid, and he said to me, “O Abu Hurayra, in this hour, a man will walk through this door, who is one of the seven people of the world through whom Allah diverts punishment from the Earth’s inhabitants.” Just then a Habashi (Ethiopian) entered in through that door. He was bald and maimed, and was carrying a container of water on his head. So he said, “O Abu Hurayra, that is him,” and then said to the man three times, “Welcome to Yasaar (other versions mention Hilal).” (This man would sweep and clean the masjid, and he was a servant of Mughira ibn Shu’ba.)

(Hakim at-Tirmidhi in Nawadir (Asl #123) and Khatm al-Awliya (p. 443), Abu Nu’aym in his Hilya (2:24, 81) and Ma’rifat as-Sahaba (5:2810 #3079), ibn ‘Asakir in his Tarikh (3:200), Ruyani in his Musnad (3:335), Abu Muhammad al-Khallal in Karamat al-Awliya’, ibn al-Athir in his Usd al-Ghaba (5:124), and others. See also: ibn Hajar‟s Isaba fi Tamyiz as-Sahaba (6:550))

Abu Qilaba (ra) said the prophet (saws) said: “There will never cease to be in my Ummah seven, and they will never ask Allah without Him answering them. By means of them, you are given rain, victory, and protection.”

(Abdur-Razzaq in his Musannaf (11:250 #20457) and ibn Abi Dunya (K. Awliya, #69). This Hadith is mursal Sahih, because Muslim recorded the exact same chain in his Sahih (#3166), and all of its narrators are of Bukhari’s Sahih (#206, 2195, 3113))

Each of these Awliyah is a mirror to the soul of a prophet, this is the role of the soul and Allah has connected theirs to the highest of beings;

Hudhayfa ibn Yaman (ra) said: “The Abdal in my community are in Syria, and they are 30 men on the way of Sayyiduna Ibrahim (as)… And the group (of righteous Awliya) in Iraq are 40 men… 20 of them are on the way of Sayyiduna ‘Isa ‘alayhi salaam, and 20 of them have been given some of the instruments which the Khalifa Sayyiduna Da’ud (as) was given.” (Hakim at-Tirmidhi in Nawadir al-Usul (Asl. #51))

There are many explanations regarding the abdal based on the understanding of each scholar and what Allah has done in their time, other scholars explain the matter as follows:

1. Three hundred of them represent the reflection of Prophet Adam’s heart and are mirrors to it.
2. Forty of them have a connection with Prophet Moses’ heart and are mirrors to it,
3. Seven are affiliated with the Prophet Abraham and are mirrors to Him,
4. Five with the Archangel Gabriel and are mirrors to Him,
5. Three with Archangel Michael and are mirrors to Him,
6. and one from among them, who is the greatest among them and represents the greatest of sainthood, are mirrors to the greatest of all beings, the Prophet Muhammad, upon him be perfect blessings and peace.

When the last one dies, the one who is superior to all others takes his place, and when somebody from among them dies, that position is filled by another one from another group so that the earth is never void of their presence at any time until Qiyamah, this is how mankind is still able to know what each of the prophets was like, their qualities, more than a thousand years after their death.

There are nearly twenty reports from the Prophet concerning the existence of such a group of saints among the Men of the Unseen. [see Ahmad ibn Hanbal, al-Musnad, 1:112, 5:322; at-Tabarani, al-Mu’jam al-Kabir, 10:181, 18:65; al-Munawi, Fayd al-Kadir, 3:167–170. (Tr.)]

According to these reports, many of which we have quoted, because of a wali’s value and role in Allah’s sight, Allah Almighty sends rain, helps the believers against their enemies, and removes calamities from them. The Substitutes are like a center of gravity for the earth; Allah employs them as a spiritual means of keeping the earth on its axis and provides for others out of their high place with Him.

The original Arabic term translated as Substitutes is abdal, which is the plural of badal. The term badal has another plural form: budala. This term is used by the scholars for seven important figures among the “Men of the Unseen.” They can change places with unusual speed and can be present in many different places at the same moment and many of them are known by these miracles.

This is not to say they are conscious of what more than one of their mirrors is thinking, the prophet (saws) explained that Allah has not given any person two minds, but it is a quality of their perfection that they are able to mirror themselves in a perfect manor and is a property of subatomic particles in physics called quantum entanglement where particles temporarily mirror each other so they are perfect copies, the soul knows what is occurring but each mirror is temporarily independent and tied to the soul of the wali until it disappears back to nothing.

Usually in Ahadith Mala’ikah are a reflection of Allah and speak as if Him (on his Behalf) to the prophets (as), so that when the prophet responds with something He is saying to Allah directly, that is the Maqam and sate of the situation. It is more than likely that because these Awliyah are a perfect reflection of Allah’s qualities that the Mala’likah choose to become perfect reflections of them at these times mirroring their souls for the people in different places, like the Awliyah mirrored the souls of the prophets for this world all their lives.

One very famous account which Abu Yazid al Bistami (ra) was known for, for well over a thousand years, explains that He once prayed one Juma’a prayer in 24,000 different places. He told the religious authorities in one place: “I was praying in 12,000 different houses of worship today.” They asked: “How?” He said, “By the power of the Lord Almighty. If you don’t believe me, send people around to ask.” They sat and waited until messengers returned saying that he was seen in so many places. Abu Yazid (ra) said later: “I was afraid to say 24,000, so I only said 12,000.”

Imam Muhyi’d-Din ibn al-‘Arabi, siad that the Substitutes (called budala) observe the acts of Allah Almighty in each of the seven climes. They both observe the acts of the All-Glorified One and appear to be curtains for their reflections, acclaiming them. They receive their spiritual training as Uways al-Qarani (ra) did, that is, without being trained by a spiritual master.

Uwais al Qarni (ra) lived in the time of the prophet (saws) but could not travel to see Him (saws) because of duties to His (ra) mother, so Allah showed Him everything the prophet (saws) was doing even though He lived in Yemen, the prophet Muhammad (saws) said about Him (ra) “He is the best of the Tabiin” and instructed Umar and Ali (rah) to visit Him (ra) and ask for His intersession.

His life was the sunnah for every latter wali who is trained without a living master, Imam Mahdi (ra) is the last of them and the prophet (saws) said about Him (as) “Allah will rectify Him in a single night”.

Nujaba (The Nobles)

Imam Ali (ra) said: (in his time) “The Abdal are from Syria and the Nujaba’ are from Egypt, and the elite righteous servants (‘isaba) are from Iraq.”

(ibn ‘Asakir in Tarikh Dimashq (1:296-97, 300), al-Khallal, and ad-Dani in his Sunan al-Warida fi’l Fitan (#598). Cf. Suyuti’s Hawi lil Fatawi (2:466-67))

According to the scholars, these are the ones who have completed their ascension toward Allah, their hearts have reached the Arsh and receive from its light, and now they are among the people guiding and spiritually educating them. They think of nothing other than guiding people to Allah; they encourage hearts always to do good, and they erect spiritual barriers before evil. In respect of their mission, they are heirs to the Prophets.

Nukaba (The Custodians)

Abu Bakr al-Kattani (as) said: “The Nuqaba are 300, the Nujaba are 70, the Abdal are 40, the Akhyar are 7, the ‘Umud (supports) are 4, and the Ghawth is 1. So the dwelling of the Nuqaba are in the Maghrib (north Africa), the Nujaba in Egypt, the Abdal in Sham, the Akhyar travel throughout the Earth, the ‘Umud are in the corners of the Earth, and the Ghawth is in Makkah. So when a need arises among the commonality (something affecting the community), the Nuqaba plead to Allah to fulfil it, then the Nujaba, then the Abdal, then the Akhyar, then the ‘Umud, and if they are answered by Allah (it stops with them), and if not, then the Ghawth pleads, and he does not complete his request until it is answered.”

(Imam Sakhawi in his Maqasid al-Hasana (p. 10 #8) and Imam Suyuti in his Hawi lil Fatawi (2:250-51) state that ibn ‘Asakir (Tarikh Dimashq 1:300) and Imam al-Khatib (Tarikh Baghdad 3:75-76) both relate that Abu Bakr al-Kattani (as) said this).

Nukaba are the saints who are always together with people, correcting their faults, and guiding all toward good with mildness and kindness. Although the term is used for those in the Rifai and Badawi Sufi Orders who have completed their spiritual journeying and have begun the mission of guiding people to Allah, according to the verifying scholars they are the purified souls whose spiritual profundity and discovery transcend their scope of learning and sight, and who always observe the spiritual domain or realm of existence (Ghayb/the unseen);

by Allah’s leave, they are able to penetrate the hearts of people and what occurs to them. They carry out the duty as some sort of translation between the physical and spiritual realms, interpreting existence in accordance with their capacity and in consideration of the understanding levels of their audience, and persistently try to find ways to Allah through everything. They read the signs of Allah and experience the universe as a meaningful book which contains messages within messages, with all its parts making up the words, sentences, and paragraphs. In these ever-wakeful, the truth expressed herein shows itself: The universe is a supreme book of Allah throughout, Whichever letter you look at, you read Allah.

“By them, (events on) the earth (are) established (bihim taqum al-Ard), and by them you are sent rain, and by them you are granted help and victory”, They are men who shape the spiritual landscape, see it from the inside out, witness what is occurring on earth and use the hand of Allah, His Mala’ikah, to guide or correct it and bring it back to balance.

Awtad (The Pillars)

From Abu Hurayra radhi Allahu ‘anh: “Verily, there are supports (Awtad) for the Masajid, whose sitting companions are the angels, seeking them out. So if they are in need, they (the angels) help them; and if they fall ill, they visit them” … and when they are present (in the Masajid), they say, “invoke Allah, may Allah invoke you.”

(Imam Ahmad (#9056), Abdur-Razzaq (11:297 #20585), ibn Abi Shayba (8:172), Bayhaqi (Shu’ab, #2952-53), Ibn Najjar (see Kanz al-‘Ummal, #20350), and Daylami (1:254 #784). Haythami said in Majma’ Zawa’id (2:22 #2025) that Ahmad‟s chain contains ibn Lahi’a. However, Abdur-Razzaq’s narration is from the trustworthy (thiqa) Ma’mar from the thiqa Tabi’i ‘Ata al-Khurasani from an un-named Sahabi (all of whom are thiqa anyway), which is the same chain in Muslim’s Sahih (#1623). Also, Hakim recorded this Hadith from Abdullah ibn Salam in his Mustadrak (2:398), and both he and Dhahabi said it was Sahih).

According to Tabrani, and narrated in Mullah Ali Qari’s commentary, the prophet Muhammad (saws) said “If one loses a thing in a desolate place he should say: “O Allah’s servants help me: O Allah’s servants help me: O Allah’s servants help me (Ya IbadAllah Ayinuni)”.  Verily there are some of Allah’s servants who will come to your assistance which you cannot see.” (Bukhari)

Awtad are the four “Men of Allah” who are so close to one another that one cannot do without the other. They make their spiritual journeying and carry out their duties under the shadow of the missions of the prophets Enoch (Idriss), Elijah (Elias), Jesus, and Khidr, upon them and our Prophet be peace.

According to the particular mission of each, they have the titles

1. Abdulhayy (The Servant of the All-Living),
2. Abdul’alim (The Servant of the All-Knowing),
3. Abdulmurid (The Servant of the All-Willing), and
4. Abdulqadir (The Servant of the All-Powerful),

They reflect the spiritual content of Prophets Adam, Abraham, Jesus, and Muhammad, upon them be peace and blessings, or represent the reflections of their truths.

Their inner state is a reflection of one of the prophets but in life they are guided by (their connection with Allah is through the lenses of) the Archangels Michael, Gabriel, Israfil, and ‘Azrail, upon them be peace. They each correspond to a pillar of the Ka’ba, which signifies the door or stairway to that station.

Imam Muhyi’d-Din ibn al-‘Arabi said that the Pillars (Awtad) are the seven saints who carry out their duties according to a hierarchy that exists among them.

Their most distinguishing attributes are their deep reverence for Allah and their feeling of awe before Him; arousing Allah’s existence and omnipresence in the minds of those who see them.

With respect to these men’s being able to make the Divine mysteries felt in the hearts of others, they are called “the Men of Conquest”; because of their being unknown or being known only by a few, they are known as “the Men of the Unseen” (rijal al ghayb).

“When Shaykh Abdul Qadir Al-Jilani (as) said: “My foot is on the neck of all saints of Allah”, Al-Haqq (Allah) appeared in his heart, and a mantle came from the Messenger of Allah (saw) through a group of close angels, and they made him wear it in front of a gathering containing all previous and present saints, those alive were present with their bodies and the dead were present with their souls. The angels, and Rijal Al-Ghayb (men of the unseen) were surrounding this assembly, standing in the air and making rows until it filled all horizons, and there was no saint on the earth except that he bent his neck (to Abdul Qadir Al-Jilani in acceptance).”

In regard to their generally living in ecstasy, they are called “the Men of Power,” and because they approach everyone with gentleness and tolerance and return evil done to them with good, they are “the Men of Kindness.”

Ecstasy occurs when the state of the wali is elevated to a place their knowledge of things can’t keep up with, this is why the prophets (as) never experienced it Allah teaches them before elevating their state.

Ghawth (The Helper or the Means of Divine Help)

“We raise in levels whomever We wish, and above every knower there is a greater knower” (12:76).

The term ghawth is used to denote saints of the highest rank. A person who has attained this rank has been honored with a particular Divine favour. Those who do not have this capacity cannot be regarded as Ghawth; any spiritual poles (Qutb) who cannot be mirrors for Divine help are not called ghawth.

One who combines the spiritual Maqam of being a Ghawth with the rank of being a Qutb is called Ghawth-l A’zam (the Greatest Helper), and if the one who has been favored with the rank of being a Qutb is also honored with being a Ghawth, he is called Qutb-l A’zam (the Greatest Pole). Each of these titles has aspects particular to itself.

Since those honored with these exalted ranks represent the shadow of Haqiqat Muhammadiya (the Muhammadi Truth the universe was created upon or according to), they are in the company of the Prophet, upon him be peace and blessings, with respect to being mirrors to Divine truths in the universe.

In every century there is a Helper or Means of Divine Help (Gwahs) who is the leader of all the contemporary men of Allah, the door among people to the attainment of Divine assistance, the moderator of the spiritual realm, and the pivot of Divine gifts and blessings being sent down.

Every 100 years requires new Ijtihad to be done because people are being born into new situations, a different universe than the previous 100, the Mala’ikah are responsible for the affairs of the universe and they look at the men of Allah for the sunnah of our time, Allah asked the Mala’ikah to prostrate to Adam, follow the lead of mankind, and these are the people they take from and listen to.

If a Helper (Ghawth) is also a Pole (Qutb), his is the Greatest Pole, and his rank is the status of the Greatest Pole.

This rank is the most comprehensive mirror to the Divine Names, the essence of existence, and the greatest focus (of qualities) of the Muhammadi Truth among the living. By virtue of this distinction, and by Allah’s leave, such a one is an authority entitled to represent the implementation of the Divine decrees under the leadership and protection of Haqiqat Ahmadiya (Ahmadi Truth or the Truth of Ahmad) and in the light of the prophet, upon him be peace and blessings.

The name of the prophet Muhammad (saws) in Jannah, in the spiritual world, is Ahmad not Muhammad, Haqiqat Ahmadiya (Ahmadi Truth or the reality of Ahmad) is the term used to designate the reality or essence or truth in the universe of the Prophet Muhammad, upon him be peace and blessings, before his coming to the world and after his departure from the world, His (saws) Haq (reality) in the spiritual world at these times.

In one respect, it signifies the unparalleled sainthood of Muhammad (saws) before becoming a prophet and is the ultimate sunnah/tariqah/path for them leading to prophethood.

The scholars mention the names of great saints such as ‘Abdu’l-Qadir al-Jilani, Abu’l-Hasan al-Harakani, Shaykh al-Harrani, and Imam Rabbani, as those who attained this rank in the history of Islam. They have combined the rank of being a Qutb (Pole/spiritual axis for the world) with that of being Ghawth (a Helper), and are mentioned with the titles of “the Greatest Pole,” (Qutb al Azim) or “the Greatest Helper” (Ghawth Al Azim). If they represent the status of being the Greatest (Qutb) Pole, they are also called “the Pole of the Poles” (Qutb al Qutb).

Qutb (The Pole)

Ibn `Asakir in his Tarikh (51:282) narrates that when Imam al-Shafi`i finished memorizing the Qur’an (strengthening his memory of it) he said to himself: “You have obtained the Qutb al-A`zam”.

The Prophet (saws) said: “Truly, Allah shall send forth for this Community, at the onset of every hundred years, someone who will renew their Religion for them.” (Abu Dawwud) The scholars agreed, including Abu Qilaba (d. 276) and Imam Ahmad that Imam al-Shafi`i was one of these people.

Shaykh Abu Bakr bin Haw’war has said in Bahjat-ul-Asrar that, ‘There are seven Awtad (Pillars/Major Awliya) of Iraq, (meaning the main Awliyah/Pillars of Iraq in history are):

1. Shaykh Ma’ruf Karkhi
2. Shaykh Imam Ahmad bin Hanbal
3. Shaykh Bishr Hafi
4. Shaykh Mansur bin ‘Ammar
5. Shaykh Junayd
6. Shaykh Sahl bin ‘Abdullah Tustari
7. Shaykh ‘Abd al-Qadir al-Jilani

This statement was made prior to the birth of the beloved Sultan ul-Awliya Ghawth al-Adham  Shaykh ‘Abd al-Qadir al-Jilani by Shaykh Abu Bakr bin Haw’war. Listening to this prediction, people asked Shaykh Abu Bakr bin Haw’war, ‘Who is ‘Abd al-Qadir al-Jilani?’ Shaykh Abu Bakr bin Haw’war replied, ‘He will be an ‘Ajami ‘Sharif’, meaning Shaykh Abd al-Qadir al-Jilani will be a Sayyid who by ancestral migration, not genes, will be a non-Arab who will reside in Baghdad, Iraq. He will be born in the 5th century Hijri and will be from among the Ṣiddiqin (the highest ranking category of saints). The Awtad (these Pillars among all the awliya) are those who are the sovereigns of the world, and the Qutbs of the earth.’ (Bahjat-ul-Asrar, p. 385)

Qutb means the spiritual axis/pole of earth like someone may be the heart of a community, He is the focus of the views of the people of earth and heaven, the living and dead, the physical and spiritual, the perfect vicegerent of Allah, the Ultimate Haq in the universe (among of the living, because the living lead the spiritual “evolution” of the universe not the dead).

After the Prophet Muhammad (saws), this rank was represented by the first four Rightly-Guided Caliphs in order of succession, who were true successors to the duties of Prophethood. They were followed by the greatest scholars or the founders of Islamic Schools of Law, Imam Abu Hanifa (as), Imam Malik (as), Imam Shafii (as), Imam Ahmad Ibn Hanbal (as), who had the capacity to deduce new laws from the Qur’an and the Sunna, the greatest saints, and the saintly scholars.

The Prophet, “O Allah! Guide Quraysh, for the science of the scholar that comes from them will encompass the earth” (Ibn Hajar). The scholars agreed this was referring to Imam Shafii who’s work on Jurisprudence (Law and its principles) is the foundation of every legal system on earth today.

Law is the foundation that guides every country on earth, such is the nature and Impact of the Qutb upon the people of earth and heaven.

Together with the rank of Helper (Ghawth), the rank of Qutb (Pole) is also the greatest of spiritual ranks. While a Helper (Ghawth) is primarily distinguished by coming to the aid of others who are immured in difficulties, a Qutb (Pole) may also be favored with the rank of Helper and become a source of spiritual radiance and a reflector of Allah’s gifts this is the essence of what it means to be Rahmatan Lil Alameen (A mercy to all creation) which the prophet Muhammad (saws) was the first to achieve and who’s sunnah the Qutb follows.

Being heir to the Muhammadi Truth (Haqiqah Muhamadiyah), a Qutb represents a reflection of the Master of creation, upon him be peace and blessings, under his guardianship and is a successor to Him (saws) in his duties as a spiritual master.

A Qutb is like the North Star that used to guide all sailors on earth, a singular, chosen point upon whom the spiritual aspect/component of the views of all the inhabitants of the earth and heavens are focused.

Their hearts are mirrors to the Archangel Israfil, the Angel responsible for the hour, and whose power of speech mirrors Gabriel, the Angel of revelation, and whose power of attraction mirrors Michael, the Imam of all the Angels responsible for earth and whose power of repelling mirrors Azra’il the Angel of death. Because of this, they are a focus of creation, mirrors to all aspects of the universe the Angels are responsible for and Khalifah’s of Allah in their age, the prophets were no different than this in their times.

The saintly scholars responsible for defining to us the role of each wali mention two types of Qutb, one being “the Qutb of guidance” and the other being “the Qutb of existence.” The ” Qutb of guidance” represents the spirit of Prophethood as the owner of the greater rank of Qutb, while the ” Qutb of existence” stands for the inner dimension of the Seal of Prophethood being the Seal of Sainthood.

The scholars who have expert knowledge of the matter hold the opinion that although in the same period there may be more than one Pole of guidance, there can only be one Pole of existence. The axis of whichever great angel honored or Prophet or saint is the Pole of prophethood, the Pole of existence always turns toward the light of the existence of the Pole of Prophethood, upon him be peace and blessings, and toward his spiritual assistance.

The majority of the experts in this matter agree that in every age the Pole of existence is mentioned with the title of ‘Abdullah (the Servant of Allah) and ‘Abduljami (the Servant of the One Who Has All Excellences in the Infinite Degree).

The simplest definition of a Ghawth is someone who helps the Ummah on a global level while the Qutb ensures the Ummah is able to focus on Allah. The difference between the two is like the difference between the Kursi which helps people’s lives and the Arsh which lets them know (focus on) Allah.

It is reported that the Messenger of Allah, may Allah bless him and grant him peace, once said after the salat:

‘O people! Listen to this, understand it, and know it. Allah has servants who are neither Prophets nor martyrs and whom the Prophets and martyrs yearn to be like, due to their seat and proximity in relation to Allah.’ One of the Bedouin Arabs who came from among the most isolated of people twisted his hand at the Prophet and said: ‘O Messenger of Allah! People from humankind who are neither Prophets nor martyrs and yet the Prophet’s and the martyrs yearn to be like them due to their seat and proximity in relation to Allah?! Describe them for us!’

‘The Prophet’s face showed delight at the Bedouin’s question and he said: ’ …

‘They are of the strangers from this and that place. They frequent this or that tribe without belonging to them. They do not have family connections among themselves. They love one another for Allah’s sake. They are of pure intent towards one another. On the Day of Resurrection Allah will place for them pedestals of light upon which He will make them sit, and He will turn their faces and clothes into light. On the Day of Resurrection the people will be terrified but not those. They are Allah’s Friends [Awliya’] upon whom fear comes not, nor do they grieve.’

(Haythami in Majma’al-Zawa’id said: ‘Ahmad relates it, and Tabrani relates something similar, and the men in its chain of transmission has been declared trustworthy.” Also related through several chains by Abu Dawud, Ahmad, Baghawi in Sharh al-Sunna, al-Hakim in the Mustadrak, Ibn ‘Asakir, Ibn Abi al-Dunya in Kitab al-Ikhwan, Ibn Jarir al-Tabari, Ibn Abi Hatim, Ibn Mardawayh, and others).

The Prophet Muhammad (saws) said: Some people will come on the Day of Judgement and their Imaan will be outstanding, it’s light will shine from their chests and from their right hands. So, it will be said to them, Glad tidings for you today, Assalamu ‘alaikum and Goodness for you, Enter into it (Jannah) forever!’ So the Angels and the Prophets will be jealous of the Love of Allah for them.

So, the Sahabah asked, “Who are they, Ya Rasoolullah?” He [sws] replied,

They are not from us and they are not from you (from our time). You are my companions but they are my beloved.

They will come after you and will find the Book (the Qur’an) made redundant by the people, and a Sunnah which has been killed by them. So, they will grab hold of the Book and the Sunnah and revive them.

So, they read them and teach them (the Qur’an and the Sunnah) to the people and they will experience in that path a punishment more severe and more ugly than what you (O Sahabah) have experienced.

Indeed, the Iman of one of them is equivalent to the Iman of forty of you. The Shaheed of one of them is equivalent to forty of your Shuhadaa. Because you found a helper towards the truth (in me) and they will find no helper towards the truth (in their time).

So, they will be surrounded by tyrant rulers in every place (in history), and (the last of the Awliyah to live in this state) they will be in the surroundings of Bait-ul-Maqdis (Al-Quds, Masjid al-Aqsa).

The Nussrah (Help and Victory) of Allah will come to them (ending the cause of their suffering in the world, this is either through Imam Mahdi (ra) or His army), and they will have the honour of it on their hands.” Then he [sallahu ‘alayhi wasalam] said, “O Allah, give them the Nussrah and make them my close friends in Jannah.” (Musnad al-Imaam Ahmad, chain no. 77, Hadeeth no. 17561.)

“The greatest reward by far is that Allah begins to love them: Verily Allah loves Al-Tawwaboon and Al Muttahharoon (The repentant and the pure)” (2:222)

“Verily Allah loves Al Muttaqoon (the God-conscious)” (9:4)

“Verily Allah loves Al-Muhsinoon (The people of excellence)” (3:134).

The Manner Of Reciting Salutation On Rijal al-Ghayb

This is the manner of Shaikh ‘Abd al- Qadir’s salam (may Allah sanctify his innermost being) on the men of the Unseen (rijal al-Ghaib), He was Ghawth al Azam in His time.

In the Name of Allah, the All-Merciful, the All-Compassionate.
Bismi’llahi ‘r-Rahmani ‘r-Rahim.

Peace be upon you, O men of the Unseen!
as-salamu ‘alai-kum ya rijala ‘l-Ghaib.

Peace be upon you, O sanctified spirits!
as-salamu ‘alai-kum ya ayyuha ‘l-arwahu ‘l-mutaqaddasa.

O presidents, O noblemen, O overseers, O spiritual deputies!
ya nuqaba ya nujaba ya ruqaba ya budala

O mainstays of the earth, four mainstays! O two leaders!
ya awtada ‘l-ardi awtadun arba’a: ya imaman:

O Cardinal Pole! O matchless individual! O trustees!
ya Qutbu ya fardu ya umana’:

Provide me with assistance, look on me with favor,
aghithu-ni bi-ghawthatin wa ‘nDuru-ni bi-naDratin

treat me with compassion, fulfill my wish and my objective,
wa ‘rhamu-ni wa hassilu muradi wa maqsudi

and attend to the satisfaction of my needs,
wa qumu ‘ala qada’i hawa’iji

in the presence of our Prophet Muhammad
‘inda Nabiyyi-na Muhammadin

(Allah bless him and give him peace).
(salla ‘llahu ‘alai-hi wa sallam).

May Allah (Exalted is He) grant you peace in this world and the Hereafter.
sallama-kumu ‘llahu (ta’ala) fi’d-dunya wa ‘l-akhira.

O Allah, bestow blessings on al-Khidr!
Allahumma salli ‘ala ‘l-Khidr.

Shaykh Rami Al Rifai.