Advice for the Muslim

that is, tajallîs (appearances) like instantaneous lightning. Wilâyat
kubrâ takes place in the originals of these images and is a progress
closer to Allâhu ta’âlâ. The wilâya of prophets is of this kind, and
its tajallîs are continuous. Wilâyat sughrâ consists of jadhba
(attraction) and sulûk (progress by endeavouring). Attaining to the
perfections of wilâya is possible by sulûk, the qalb’s dhikr,
muraqaba (meditation) and râbita. However, the progress in the
perfections of prophethood is attained by reciting the Qur’ân alkarîm
and performing salât. For further advancement, there is no
means left, but it is only by Allâhu ta’âlâ’s favour and benevolence
that one may make further progress. One cannot go out of Islam
however far one might advance. All the virtues of wilâya that have
been attained will be ruined if there is any slackness in obeying
Islam. It is through love and affection that one can advance beyond
this point. Love and affection are different from favour and
benevolence. Even the wilâya of prophets is inferior to their
prophetic perfections. The Wilâyat al-Muhammadiyya has brought
together the wilâyas of all the prophets in itself. Attaining to the
wilâya of a prophet is equivalent to attaining a part of this wilâyat
khâssa. The superiority of a walî is as great as his downward
progress. His bâtin, that is, his qalb, rûh and other latîfas, has been
separated from his zâhir, that is, his sense organs and mind. The
ghafla state of his zâhir does not confuse his bâtin. A walî can never
attain to the status of a prophet. A walî may be superior to a
prophet in one respect, but that prophet has an overall superiority
over the walî. A walî may commit a venial sin but soon he repents
and begs for forgiveness and he is not dismissed from his status of
wilâya. The thing sought for in the way of tasawwuf is beyond fanâ’
and baqâ’, tajallîs and zuhûrs, shuhûd and mushâhada, words and
meanings, knowledge and ignorance, names and attributes, and
imagination and wisdom.
“The murshid or rehber is the wâsita who guides one to Allâhu
ta’âlâ. The more a disciple loves his rehber, the more faid he
receives from his rehber’s heart. The rehber is the vehicle and the
tenor (purpose) is Allâhu ta’âlâ. Al-murshid al-kâmil is like a
suction pump; on the one side, having descended to the stage of
qalb, he is connected with the rûh, and, on the other, he has a
connection with the nafs. He conducts the faid and ma’rifa from
the rûh to his disciples through the nafs. Anyone who hurts or
does not believe the rehber cannot attain the true faith. [This is
why the Wahhâbîs remain deprived of Allâhu ta’âlâ’s faids and
ma’ârif.] It has been declared, ‘A dog is better than you if your
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