The Path to Attaining Divine Gnosis
Allah created humans so that they may recognise Him and attain His closeness. The route to achieving this goal is the path of Faqr and Faaqa. Faqr refers to the inheritance of the Holy Prophet (pbuh), which he took pride in. Thus, Faqr represents that supreme blessing through which a person becomes indifferent to everything other than Allah.
In spiritual terminology, Faaqa means that a person has nothing besides Allah. This signifies that one’s connection with Allah is so strong that, regardless of whether they possess outward wealth or not, their inward holds nothing except love for Allah. Sultan Bahoo describes this state as “ghareeb,” where a person is devoid of worldly attachments.
However, in order to succeed on the path of Faqr, company and supervision of a perfect spiritual guide is inevitable. The story of Baha’ al-Din Naqshband underpins this. He strived for years to imprint Ism-e-Azam on his inward. Eventually, he succeeded with the help of Shaikh Abdul Qadir Jilani. Ism-e-Allah Zaat plays a crucial role in this journey, serving as a powerful invocation that purifies the seeker’s inward. Ism-e-Allah Zaat appears 4,000 times in the Quran. It encapsulates all Divine attributes. When a seeker calls upon Allah with this name, they are invoking Allah with all His attributes.
Sultan-ul-Arifeen Sultan Bahoo explains that contemplation of Ism-e-Allah Zaat liberates one from worldly and eternal anxieties and grants them presence in the Mohammadan Assembly. Through consistent practice, a seeker’s outward and inward self aligns with Divine teachings, enabling them to act as instruments of Allah’s will, embodying sincerity, humility, and devotion.
Allah Almighty created human beings to recognise Him, and He awaits their return to Him. Allah Almighty has opened the paths to reach Him for those who seek His closeness, so they may attain nearness to Him. For this journey toward Him, Allah provided humanity with two means: Faqr (Sufism) and Faaqa. The literal meanings of these terms indicate that Faqr signifies scarcity and dependence, while Faaqa refers to destitution, poverty, and a lack of sustenance. Observed through these literal meanings, people rarely remember Allah in times of hardship and poverty. Instead, those facing destitution and scarcity are often seen complaining.
Once someone asked Baba Farid (Fariduddin Ganj Shakar) about the pillars of Islam. He replied:
پنج رکن اسلام دے تے چھیواں فریدا ٹک
جے لبھے نہ چھیواں تے پنجے ای جاندے مک
Panj rukan Islam de te chhewan Farida tuk
Je labhe na chhewan te panjey ee jande muk
Explanation: The five pillars of Islam are often mentioned, but O Farid! There is also a sixth pillar, which is “bread” (sustenance). If this sixth one is not found, then the remaining five also fall away.
True Meaning of Faqr
If a poor and destitute person remembers Allah, it is often merely to relieve their poverty and need. When they weep before Him, it is to remove their hardship. So, how can a person in such a state of poverty and need attain Allah’s closeness? Such a person is not a true seeker of the Divine. Therefore, Faqr and Faaqa, in the sense of “scarcity and need” cannot be considered means for attaining Allah’s closeness.
When we reflect on the deeper, spiritual meanings of these words, we find that Faqr refers to the inheritance of the Holy Prophet (pbuh), which he took pride in. Thus, Faqr represents that supreme blessing through which a person becomes indifferent to everything other than Allah. As it is stated in the hadith:
اَلْفَقْرُ لَا یُحْتَاجُ اِلَّا اِلَی اللّٰہ
Meaning: Faqr needs none other than Allah.
Spiritual Meaning of Faaqa
In spiritual terminology, Faaqa means that a person has nothing besides Allah. This signifies that one’s connection with Allah is so strong that, regardless of whether they possess outward wealth or not, their inward holds nothing except love for Allah. Sultan Bahoo uses the term ghareeb (the spiritually impoverished) for such a person, describing them as “one who has removed everything other than Allah from within and whose soul contains nothing but Hoo (Allah).”
According to the spiritual meanings of Faqr and Faaqa, Allah has made these as means for the journey toward Him. Whoever embraces these two (choosing the path of Faqr for Allah’s closeness and attaining freedom from all besides Him, becoming so inwardly indifferent that nothing remains but the love and pursuit of Allah) is not far from achieving Allah’s closeness. These two “vehicles” simplify the path of proximity, gnosis, and union with Allah, far more than extensive recitations, rituals, or ascetic practices. The path of asceticism and arduous meditation is a lengthy one, often requiring 12 to 24 years of effort before achieving any gnosis or closeness to Allah, let alone union.
Story of Baha’ al-Din Naqshband
For instance, Baha’ al-Din Naqshband strived for twelve years to imprint Ism-e-Azam (personal name of Allah) on his inward but was ultimately unsuccessful. Finally, he sought help by visiting the shrine of Syedna Gauth Al-Azam, Shaikh Abdul Qadir Jilani and pleaded for assistance:
یا دستگیرِ عالم دستم مرا بگیر
دستم چناں بگیر کہ گوئندت دستگیر
Ya Dastgir-e-Alam, dastam meraa begeer
Dastam chunan begeer keh goyandat Dastgir
Explanation: O Helper of the entire world! Help me as well, in such a way that reflects the grandeur you possess.
Upon this, Syedna Gauth Al-Azam extended his blessed right hand out from his grave in the form of Ism-e-Allah Zaat before him and said:
اے نقشبندِ عالم نقشم مرا بہ بند
نقشم چناں بہ بند کہ گوئندت نقشبند
Ae Naqshband-e-Alam, naqsham mera beh band
Naqsham chunan beh band ke goyandat Naqshband
Explanation: O Naqshband! Imprint my Ism-e-Allah Zaat on your inward. Imprint it in such a way that people remember you by the title Naqshband until the end of time.
With this, the Ism-e-Allah Zaat was imprinted on Baha’ al-Din Naqshband’s blessed inward.
Ism-e-Allah Zaat
Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman says about Ism-e-Allah Zaat:
The name “Allah” is the personal name of the Divine and is exclusively for His Essence. According to the scholars, this blessed name is neither derived nor derivative, meaning it is not formed from any other word, nor does any word originate from it. It is also not used figuratively as other names might be. Thus, this sacred name is free from any such association or figurative use, pure and unblemished. Like Allah Himself, Ism-e-Allah Zaat is also unique and singular.
This is Allah’s personal name, and through its invocation, a person establishes a special connection with their Lord. This sacred name appears four thousand times in the Holy Quran. According to the perfect Fakirs, this is Ism-e-Azam. It encompasses all attributes. So, when a person calls upon Allah with this name, they are invoking not just one name but all attributes within it. The unique quality of this name does not exist in any other (Haqeeqat-e-Ism Allah Zaat).
Ism-e-Allah Zaat Purifies the Inward
Sultan-ul-Arifeen Sultan Bahoo says:
“Know that through the contemplation of Ism-e-Allah Zaat, one attains liberation from both worldly and eternal concerns and gains permanent presence in Mohammadan Assembly. The person who practices the contemplation of Ism-e-Allah Zaat aligns their being, both outwardly and inwardly, with the Quran and hadith. Their speech becomes Allah’s sword, and they are under Allah’s protection. Such a person is Allah’s treasure and His secret, as they are free from polytheism, disbelief, heresy, greed, and desires.
Their vision becomes attuned to the Truth, and they feel distanced from worldly people who are insincere or without faith. Their inward is filled with the knowledge of gnosis and Tawhid (Oneness of Allah). They are sincere and free of hypocrisy. Their hands are generous, their steps firm on the straight path of sharia, always committed to promoting good, and they strive against the self (nafs). Their being is completely devoted to Allah alone, as Ism-e-Allah Zaat permeates them entirely, therefore, whatever they see if it is from the Divine court. All their limbs are enveloped in the contemplation of Ism-e-Allah Zaat, which is filled with Divine light. Their being is forgiven, always triumphant over the self, and they possess the qualities of a Qalandar.” (Kaleed-ul-Tauheed Kalan).
Divine Gnosis and Closeness Through Faqr
When Ism-e-Allah Zaat influences the seeker of Allah, they are enveloped in the colour of Divine gnosis and reach the station of perfection. The feeling of separation (from the Divine) disappears from their being, and they attain their desire. Now, whenever they look within them, they see Ism-e-Allah Zaat imprinted on every hair of their body; in fact, they see it inscribed on every part of their being. The invocation of Ism-e-Allah Zaat flows from their flesh, skin, hair, bones, veins, marrow, and heart. They clearly see Ism-e-Allah Zaat inscribed on walls, markets, and trees; wherever they look, they see it written. Whatever they hear or say is the sound of Ism-e-Allah Zaat (Shams-ul-Arifeen).
Thus, it is through the practice of the invocation and contemplation of Ism-e-Allah Zaat on the path of Faqr that one attains closeness to Allah, provided it is obtained from a perfect Sarwari Qadri spiritual guide. For this reason, Allah Himself has instructed taking the path of Faqr and Faaqa for closeness to Him.
In Ar-Risala tul-Ghausia, during the inspired conversation between Syedna Gauth Al-Azam and Allah Almighty, Allah said:
یَا غَوْثَ الْاَعْظَمْ جَعَلْتُ الْفَقْرُ وَ الْفَاقَۃُ مَطِیَّۃِ الْاِنْسَانِ فَمَنْ رَکَبَھُمَا فَقَدْ بَلَغَ الْمَنْزِلَ قَبْلَ اَنْ یَقْطَعَ الْمَفَاوِزَ وَ الْبَوَادِیْ
Meaning: “O Gauth Al-Azam! I have made Faqr and Faaqa as vehicles for humanity. Whoever rides upon these reaches the desired destination even before crossing the wilderness and valleys.”
The path of Faqr cannot be traversed without a perfect spiritual guide and the invocation and contemplation of Ism-e-Allah Zaat. Attaining closeness to Allah through practices of asceticism, recitals, and seclusion is very challenging, as illustrated by the story of Baha’ al-Din Naqshband.
Spiritual Journey Cannot be Traversed without the Perfect Spiritual Guide
The Holy Prophet said:
لَیْلَۃُ الْفَاقَۃِ مِعْرَاجُ الْفُقَرَآئِ
Meaning: The night of privation is the ascension for the Fakirs (those on the path of Faqr).
The literal meaning of Miraj is “ascension,” but in spiritual terms, it means ascending towards Allah and being in His presence, similar to the Miraj of the Holy Prophet where he was blessed with the vision of Allah and the highest level of closeness. For the Fakirs, the night of Faaqa becomes a night of ascension, or a night of Divine vision, meaning that when they give up everything for Allah’s sake and are left with nothing, they are granted the vision of Allah.
The journey through wildernesses and valleys symbolises the hardships of spiritual path, ascetic exercises, and striving. Thus, for a true seeker who adopts Faqr and Faaqa, the path to closeness and union with Allah is shortened. Without undergoing the prolonged challenges of asceticism and intense discipline, by simply embracing the path of Faqr and Faaqa, and with the blessings, compassionate gaze, and the invocation and contemplation of Ism-e-Allah Zaat from a perfect spiritual guide, they attain Divine gnosis and closeness to Allah.
To receive the invocation and contemplation of Ism-e-Allah Zaat, visit Khanqah Sultan-ul-Ashiqeen under the guidance of Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman.
In order to attain Divine gnosis, one needs to adopt the path of Faqr. Through the invocation and contemplation of Ism-e-Allah Zaat, a seeker purifies their inward. This journey is guided by a perfect spiritual guide, whose spiritual supervision helps the seeker achieve closeness to Allah without prolonged ascetic practices. The seeker ultimately reaches a state of inner enlightenment and union with the Divine, fulfilling the purpose of their creation.
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