Attaining high religious grades requires [having the îmân taught by the scholars and then obeying the Sharî’at and then] a strong affectional attachment to the the scholars of Ahl as-sunna. A true devotee, owing to his affection towards the Murshid, receives the fayz coming from the Murshid’s bâtin [heart]. Gradually, he becomes like the Murshid. It has been said that Fanâ fi-sh-shaikh (being Fânî in one’s Shaikh, Murshid) is the beginning of Fanâ-i-haqîqî. Without Râbita and Fanâ fi-sh-shaikh, one cannot attain Haqîqat only by way of dhikr. Dhikr is one of the ways of attaining, yet it has to be accompanied by Fanâ fi-sh-shaikh, that is, excessive love for the Murshid. If the Murshid, too, makes tawajjuh, Râbita without dhikr will make one attain the goal. In other paths, there are compulsory practices such as dhikring, reciting portions from Qur’ân al-kerîm at stated times, mortifications and going into forty-day retreats. Strong attachment to the Murshid is not a condition. This order of Tarîqat, however, is the way of As-hâb-i-kirâm. In this order, ifâda and istifâda [the procedure of receiving and giving fayz] takes place by way of reflection [from heart to heart]. Attending the (Murshid’s) sohbat will do, provided one shall observe the rules of adab. Dhikring and reciting portions from Qur’ân al-
kerîm and doing
pious deeds will be helpful. Attending Rasûlullah’s
sohbat, only on the condition that they had îmân, submission and obedience, was
enough for the As-hâb-i-kirâm to attain perfection. For this reason, the
Naqshbendî path leads to perfection fast. In receiving fayz from the
Murshîd-i-kâmil, it does not make any difference whether a person is young or
old or an infant or dead. Perfections given at the end are also given in the
beginning in this path. The riyâzat to be performed in this way is to hold fast
to the Sunnat-i-seniyya and to avoid bid’ats. Khwâja ’Ubaydullah-i-Ahrâr[1] states, “The
belief held by the sâliks making progress in this path is the belief of Ahl
as-Sunnat wa-l-jamâ’at. Their riyâzat is to obey the Sharî’at. People who do
not perform the worships will not receive any fayz. Nor will they make any
progress. The end of this path is to forget about creatures and to attain
permanent Hudûr-i-ilâhî. This happiness cannot be attained without excessive
affection and jazba. The most powerful vehicle that will make one attain this
blessing is the Murshid’s sohbat.” Man, a helpless being, is bogged down in
worldly pleasures and the desires of nafs. He is unaware of the desires of
heart and soul. It is impossible to receive fayz from
Allâhu ta’âlâ without a connecter. Allâhu ta’âlâ
sends His fayz through Rasûlullah. A
Murshid-i-kâmil, who can receive through his Murshids the fayz continuously
streaming out of Rasûlullah’s blessed heart and
scatter it around himself, is requisite. What connects one’s heart to the
Murshid’s heart is a strong affection and love one has for him. This love
necessitates observing the rules of adab and adapting oneself to one’s Murshid
in worships, habits and manners. The most effective of all these things is to
do Râbita. When the Râbita is powerful, one sees one’s Murshid whereever one
looks. A person who wishes to attain love of Allâhu
ta’âlâ must be sincere. He
must wish only His love, find a Murshid who will make him attain Him, and
attach himself to that Murshid. The bigger the number of people he is attached
to, the farther will he get from unity in his wish, in knowledge and love and
the more badly will he be deprived from the real Wâhid (One). The farther he
gets from kathrat (creatures), the closer will he be to the real unity. A
person who tries to get away is on the way yet. A person who has freed himself
from kathrat, that is, who has manumitted his self from the fetters of seeing,
knowing and loving the mâ-siwâ [creatures], has attained haqîqat. His
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[1] Ubaydullah-i-Tashkendî passed away in Semmerkand in 895 [A.D. 1490].
heart is now so oblivious of the mâ-siwâ that he would not be able to remember them even if he exerted himself for years to do so. This is called Fanâ-i-qalb. It is the first grade of Kemâlât-i-Wilâyat.