'The Barriers from Al-Mohaimen are four' (qasida 5:16)

This is the motto of this section, which is for talking about the barriers that cuts off the Moslems' relations with Allah [Al-Mohaimen which is a name of Allah that means the Dominant who controls everything]. We need to know these barriers in order for us to be able to avoid or rectify them in our path to Allah.

This section started with a question from one of our viewers, which he sent to the Discussion page. We then found out that it is a big issue that needs more extensive discussion. We found a book made out of a research conducted by a group of brothers which took them 2 years to complete. This book discusses this subject extensively from the point of view of sayyidi Fakhraddin because it was made with the help of some of his older companions. The book's title is "al-Morshid al-Wagis" which means [the summarized guide].

You can find all special expressions in the Glossary. We need your comments to develop this site for you.

This is a continuation, from a previous issue, to the subject of the barriers from al-Mohaimen. we were talking about the first barrier which is the inner-self. We found that the the inner-self has seven selves, The first and lowest one of them is the Evil-Inclined Self. The second one is the Reproaching Self. This is a continuation of the Reproaching Self:

Reproaching Self (cont')

This rank  (i.e. reproaching self) ends with al-Mithal world (the similitude world). It is a completely different world from which you live or know. Yet, you have reached the rank of the heart which is the end of the second rank of the seven ranks. It is also the first rank of the close ones, in which the seeker shall see some intangible things, because the heart is the throne and home of Allah. This means that the heart is the place for divine secrets. So one should follow the Shari'a, stick to the tariqa, try to sleep less, and speak less. As Imam Ahmad narrated in his book that the Prophet [PPBUH] was known for  his long silence and few laughs. The rank of heart is that of Abrar [pious people] through which you depart to the accomplishment of al-Jabar [the compeller]. The first level you encounter would be this of the similitude world. Only passable seekers are to go through such world. The similitude world is like a state between sleeping and awaking. Otherwise, it will be inconsiderable. Prior to this state, a seeker would be rather asleep than awake, but in this state he would be awake rather than asleep. Moreover, he may see some spiritual entities, which he believes to have seen as awake. In fact, high vigor causes a seeker to be closer to awaking than sleeping. This is why he believes that he saw them while awake. One may hear some seeker saying that he has really seen his sheikh. This is a normal thing, because a seeker must be absent-minded in order to be able to unveil such matters. Once, one of the seekers mentioned that he has really seen Muhammad [PPBUH], while sitting among his fellow brothers. Sayyidi Fakhraddin asked him whether the one sitting next to him has also seen the Prophet [PPBUH], the man said that he hasn’t. Then Maulana said:  “So you didn’t see the Prophet with your naked eyes, but you saw him with your soul. For, if you have really seen him, others would have shared with you the same experience. This is a middle state between the world of Kingdom world [the world of 7 lands, 7 skies, 7 winds, and 7 seas] and the angelic world. Naked eyes only enable man to behold things within the realm of the Kingdom world. Yet, insight [the eye of the heart] may enable him to see unlimitedly through the angelic world. The similitude world is a part of the angelic world. Satin may, by way of deception, make a seeker believe to have seen Allah. Yet he has seen nothing but Satan … so how can we differentiate?

If after having such visions, a seeker were granted knowledge, adhered to Shari'a and adopted the manners of Tariqa, this is to be a grant bestowed upon him by Allah. Otherwise, it would be deviltry or atheism. That is why, Muhammad [PPBUH] said: (I saw My lord in the best shape, then My Lord asked me: what do angels argue about? I said: you know best My Lord. The Lord then touched my back, between my shoulders. His touch felt cold at my chest, after that I was granted knowledge of all what is in heaven and on earth, then the Prophet recited: [so also did we show Ibrahim the power and laws of the heavens and the earth, that he might (with understanding) have certitude]. Then the Lord said: what do angels argue about, Muhammad?. I replied saying: about penances, then the Lord asked me: and what are those penances?. I said: walking to congregational prayers, remaining in mosques after performing prayers, and perfect ablution. Whoever do that shall live well and die well, and shall also be purified and be freed of any sins like a baby. One should also be keen to feed and greet people and to perform prayers at night while people are asleep, then the Prophet prayed Allah saying: O, Allah help me to be good, to quit all that is detestable, to do all that is good, and to love the needy. O, Allah pardon me, have mercy on me and forgive me and if you would let affliction be spread among my people, make me die without being afflicted).

 This is the target at which a seeker should aim. Any other things would be nothing but atheism. Tariqa is to grant you divine knowledge. This is to be acquired only through the purification of self and heart. If such divine knowledge came in conformity with the holy Qura’n and Sunna, it is a sign of purification. Being free of anger, pride, envy and love of fame, is also a sign of purification. Having reached such level means that your self is purified. It is said that senses are the doors of hearts, in which there is a lit candle. If such doors were tightly shut, the candle will continue to light up its dwelling. If such doors are to be opened, the candle will be put out, and the dwelling will be dark. This is the same light referred to by the Prophet [PPBUH] when he said: (Enlightened  hearts are happy hearts). Then, the Prophet was asked if there are signs to that. He replied: (Yes, turning away from earthly life, orienting to eternal one and being prepared to death). This is to say that hearts have two sides. One side is directed towards ‘earthly world’, the other is directed towards ‘angelic world’. If a heart is directed towards the earthly world, it will turn away from the heavenly one. Nevertheless, if a heart turned away from the earthly world, it will be directed towards the angelic world. For, one cannot be oriented to both worlds at the same time, especially at first. Thus, one should follow his sheikh, as he is the one in charge of striking this balance. Hence, your sheikh will neither take you away from the earthly way in full, nor will he deprive you of the angelic world. He always tries to preserve you right to both worlds.

[He who shall follow not the All-expert,  from many sources of illusions shall he suffer]

One, without a sheikh to guide him to the right pass, may stray into the darkness of ignorance. Nevertheless, he may also not be able to get out of such maze, in which he will be wandering about, possessed with animal lust, anger, predominated with sleep and obsessed with arguments. If you would like to have a tougher more enduring soul, keep up with constant Moraqaba [meditation]. This is the way you may be able to control your anger and craving. Hence, you will be mastering yourself and not the other way around.

(Jest):

be ware that anger and craving are strongly related with souls. Since souls are bounded to both humans and angels, you may say that anger and cravings are like the thick dark side of a mirror. Mirrors cannot reflect images, unless one of its sides is dark and thick. Thus, souls cannot reflect any manifestations, unless it contained anger and cravings. However, these dark qualities must be contained with the reason and Shari'a [Islamic law]. Therefore, if you were able to control them both, anger and lust, you would be spiritually enlightened and secrets shall be revealed for you. Otherwise, you may turn into a beast in a human costume.

The first phase of this second rank takes us from an evil-inclined self to a reproaching one, by virtue of our sheikh who says:

[How bitter is its drink,         head of all poisons, mother of all evils] (qasida 6:11)

[Blesses be he who does kill it        and ward ye off its malice roots] (qasida 6:12)

Our sheikh has as well described the reproaching self by saying:

[Then comes a reproaching sly                        A bit near a bit away] (qasida 6:13)

[In its good lies some evil. Its bad is all evil    If only a seeker would listen] (qasida 6:14)

Conceit and pride are of the most features associated with reproaching self. Moreover, it is deemed to be  a direct cause of anger. For, anger is an inert live coal in the heart. It is like a firebrand beneath ashes. Such anger  is reflected in and through pride. Pride is a self-trait that arises from seeing and admiring one’s self. It is also the core of conceit. This is exactly the detested anger by which you are greatly affected. When it takes control of you, it changes your outer appearance. Anger as aforementioned, is created of the same fire from which Satan is created. As the prophet [PPBUH] referred once to sayyida Aisha [AAT] saying: (Here comes your devil) she then said: “Don’t you have any devils? He replied [PPBUH]: (Indeed!, but I prayed to Allah, so I managed to master it, as he became Muslim and since then, it has never inspired me but to doing good things). This fire lies within man, but for a good a reason. For, if it blazed for whatever reason, blood pressure goes high, bumps in all veins, flows to the top of the body, causing a face to be red. If you were steaming with anger, and got mad at someone who is lower in position than you; such as, a father and a son, the face would go red. If you were to pour your wrath on somebody that is higher in position than you; such as your CEO or boss, the face would go yellow. In case the dispute was between two equal entities in position, the face may turn red and yellow alternately. A matter that was severally, dispraised by the Prophet [PPBUH] many times. Yet, if you managed to endure time after time, you will become compulsory lenient. Muhammad [PPBUH] said: (knowledge is begotten by learning, tolerance is begotten by leniency, and he who shall be keen to do good acts, will bear their fruits, and he who shall avoid evil will be protected). If  you got angry, seek refuge with Allah from Satan the cursed, and put your mind to the prophetic hadith  that says: (Anger is a blazing live coal in the heart. Don’t you see when a man gets angry, he is puffed up with his red eyes popping out of his face. In such case, one should sit if standing, and lie down if sitting, and if he did not calm down, he may perform ablution with cold water, because water cools off fire). As mentioned before, neither anger nor lust shall vanish. Yet, its cause, conceit and pride, may go away. You should also know that anger brings grudge, which is the original generator of envy. In this context, the Prophet [PPBUH] said: (Envy eats up good deeds, like fire eats up wood).

Our sheikh said as well:

[Enviers of gifts shall find no escape 

Wherever they may go, earth or sky] (qasida 1:270)

[Some have followed their self-conceit, 

and Some are envying in discrete] (qasida 77:8)

[Lovers were blamed by every ignorant,   

An ignorant challenging and an envier engaging] (qasida 81:17)

Envy is a disgraceful trait that drives a person to hate seeing the blessings of Allah on his brother. Moreover, he may wish it to disappear whether it is an earthly or divine one. Allah Almighty says: [Out of their selfish envy, many among the people of the book would like to bring you back to denying the truth after you have attained to faith ...] (al-Baqara 2:109). If the seeker reached this stage, he will be free from every sense of bossiness, which, if the envier knew the danger of it, he would have immediately kept away from it. Had the seeker managed to do so he will upgrade to the third rank.

Written by al-Morshid al-Wagis group

Translated by Noha