Rijaal-Allah (Men of God)

Rijaal-Allah (Men of God)

The Holy Quran says:

Men whom neither merchandise

Not traffic beguile from the

Remembrance of God.

(Al-Noor, 24:37)

Auliya Allah

The friends of Allah have been in existence since the time of Prophet Adam through to the time of the last Prophet and they shall continue till the appearance of Mehdi and the second coming of Jesus Christ. It is on them that the univers depends for existence. They are the link between the Creator and His creation for receiving blessings. They are honored by administrative positions and bestowed powers to perform miracles. It is through the blessing of the auliya Allah that rain falls, vegetation grows, and flora and fauna flourish. The population of townships and villages continue to develop; changes of political and administrative nature take place at their command. Rulers are promoted and demoted by their orders, the rise and fall of fortunes of people is under their direction, and the assemblies of people, armies, the removal of calamities and the preventing of epidemics are under their direct control. As in His Eternal Wisdom, Allah, the Most Exalted, gives light to the sun to illuminate the world, spiritual light is given to the auliya Allah to reform and light the way for mankind.

The auliya Allah have been divided into two categories: the apparent aulyia and the hidden auliya.

The apparent auliya are entrusted with the task of guidance and spiritual reformation of the people. By virtue of their mission, they have to disclose themselves.

The hidden auliya (mastooreen) perform matters of worldly administration. They are veiled from the people. They are the people in Divine attendance and, as such, they perform their administrative duties silently, without divulging their identities. They are called “the unseen men” (rijaal-ul-ghaib and mardaan-e-ghaib). Some of them have followed in the footprints of the prophets of God and have been transferred from this apparent world to the region of the unseen called “the plane of the Merciful” (mustavi-ar-Rahmaan). They are neither recognized not can they be described, even though they belong to the human race. Some are to be found in their fixed places of sojourn. In this world of perception they can change their appearance to resemble any one they like. They have knowledge of unseen matters and are capable of disclosing hidden things. Some of them roam throughout the world, they appear among people and then disappear. They talk to people and reply to their queries. They are found in the wilderness, mountains or by river banks. The elite inhabit cities. They don human attributes. They live in good houses, marry, enjoy food and drink, fall ill and get medical treatment. They own properties and have children. People also become jealous of them, display enmity towards them, hurt and injure them. But Allah the Most Exalted, keeps their reality and status hidden from common people. For such elite, it has been said:

“My friends are under my mantle; no body can

Recognize them except Myself.”

The men of God (rijaal-Allah), both apparent and hidden, have twelve categories: i. Aqtaab ii. Ghaus, iii. Imaamaaan, iv. Autaad, v. Abdaal, vi. Akhyaar, vii. Abraar, viii. Nuqaba, ix. Nujaba, x. Amd, xi. Maktoobaan, xii. Mufridaan.

The Aqtaab

In every age in this world there is a highest ranking saint in the realm (qutab) who is called qutub-i-aalam ot qutab-i-kubra or quttub-i-irshaad, or qututb-i-madaar or qutub-ul-aqtaab or qutub-i-Jehaan or jehangir-i-aalam. His influence is in both the physical and the spiritual worlds. The entire universe is sustained because of his blessedness. If the qutub-i-aalam is removed from the middle, the entire universe would be in disarray. The qutub-iaalam receives direct inspiration from Allah, the Most Exalted, and distributes these blessings to the aqtaab under him. He usually resides in a big city and lives an unusually long life. Bestowed with the special light (noor) of the Holy Prophet, he is able to observe all around whether his eyes are open or closed. He has authority to appoint, demote or promote the aqtaab under him. He can also appoint and dismiss any saint (wali. His own sainthood (wallaayat) is radiant like the sun (shamsi), whereas the walayat of the qutub-i-abdaal is qamari (reflected). The qutub-i-aalam is a manifestation of the Attribute of the Divine Name al-rahman (The Merciful) whereas the Holy Prophet reflects the special effulgences of Divinity. The qutub-aalam is seeker (ssalik) and he continues to rise from one stage to a higher stage, till he occupies the station of “uniqueness” (fardaaniyyat), this station is also caaled “belovedness” (mahboobiat). All rijaal-Allah have hidden names. The hidden name of the qutub-i-aalam is Abdullah.

The aqtaab are of different kinds, they are all under the qutub-i-aalam. They have various names such as qutub-i-abdaal, qutub-i-aqaaleem, qutub-i-walaayat, etc. Each kind has a separate qutub, like qutub-i-zubhaad, qutub-i-abbaad, qutub-i-urafa, qutub-i-mutawakklaan. Each locality, each city, each town and each village has a qutub who is assigned the task of protection of that place irrespective of its Muslim or non-Muslim inhabitants. The Muslims are sustained under the reflection of the Divine Name, Haadi. (The Guide) and the infidels are sustained under the reflection of the Divine Name Mudbill (Who leads astray). Both are Names of Allah.

Ghaus

Some Sufis believe that qutub and ghaus are one and the same but Hazrat Mohyuddin Ibn-i-Arabi says that the qutub-ul-aqtaab and the ghaus are separate. Due to distinctly separate functions, ghaus and qutub are the names given to two position of authority. Both the positions can be combined in one and the same person. With reference to the nature of responsibilities, the same person is called ghaus and qutub-i-aqtaab at different times.

The Imaamaan

The qutub-i-aqtaab has two ministers, they are known as Immamaan. The one on his right is called Abdul Malik. The other on his left is named Abdul Rabb. The imam on the right receives spiritual benefits from the qutub-i-madaar, and distributes these blessings in the celestial regions of the universe. The imam on the left also takes spiritual benefits from the qutub-i-madaar, but he distributes these blessings to the lower regions of the universe. The imam on the left is higher in rank than the imam on the right. When the position of the qutub-i-aqtaab is vacant, the imam on the left is promoted to it and the imam on the right replaces the imam on the left. Administrative difficulties in the physical world are greater and tougher than those in the celestial world. As such, a more powerful and experienced person is appointed as imam on the left.

Autaad

In the hierarchy of saints the number of autaad is fixed at four. They are posted in the four comers of the world. The first is posted in the West and his name is Abdul-Wadood. The second is in the East and his name is Abdul-Rahmaan. The Third is in the South and his name is Abdul-Rahim. The Fourth is in the North and his name is Abdul-Quddos. These four autaads serve as four tent pegs in maintaining order in the universe. They are like mountains, designed to keep verdure, peace and stability. Allah says in the Holy Quran:

Have we not made the Earth a

Couch? And the mountains its tent-

Stakes? (Al-Nabaa, 78:6-7)

Abdaal

They are also called badla’a, these are seven in number and are posted in seven realms. In their conduct, they follow the footsteps of the seven prominent prophets. Their assignments are to help the people spiritually and to redress the complaints of the helpless. Their details are given below:

i. The abdaal of the first realm, whose heart resembles the heart of prophet Ibrahim. His name is Abdul Hye.

ii. The abdaal of the second realm whose heart resembles the heart of prophet Musa. His name is Abdul Aleem.

iii. The abdaal of the thirst realm, whose heart resembles the heart of prophet Harron. His name is Abdul Mureed.

iv. The abdaal of the fourth realm, whose heart resembles the heart of prophet Idrees. His name is Abdul Qadir.

v. The abdaal of the fifth realm, whose heart resembles the heart of prophet Yusuf. His name is Abdul Qahir.

vi. The abdaal of the sixth realm, whose heart resembles the heart of prophet Jesus. His name is Abdul Sami.

vii. The abdaal of the seventh realm, whose heart resembles the heart of prophet Adam. His name is Abdul Baseer.

Of the above seven abdaals, Abdul Qadir and Abdul Qahir are imposed on a country or a nation which is to bear the wrath of Allah, and these abdaals become the instrument of punishment and devastation. These seven abdaals are collectively called qutub-i-aqleem.

In addition to the seven abdaals mentioned, there are five additional abdaals who live in Yemen. They are collectively called qutub-i-walaayat. The spiritual beneficence (faiz) of qutub-i-aalam is bestowed on the qutub-i-aqleem, and the spiritual beneficence of the qutub-i-aqaaleem is bestowed on the qutub-i-walaayat and the spiritual beneficence of the qutub-i-walaayat is bestowed on the rest of the saints.

Apart from the abdaals mentioned, there are three hundred and fifty more abdaals, three hundred of whom are inspired by the heart of prophet Adam. According to Mir Syed Muhammad Jafar Makki, the number of these additional abdaals is actually four hundred and four and not three hundred and fifty. These abdaals follow in the footsteps of different prophets, and are assigned various duties.

Akhyaar

Of the mentioned abdaals, seven are constantly in travel and they are called akhyaar. All of them are also called Hussain.

Abraar

Of the abdaals mentioned, forry abdaals are called abraar.

Nuqaba

This hierarchy of saints are three hundred in number, and are all known as Ali.

Nujaba

They are seventy in number, all named Hassan; they live in Egypt.

Amd

They are four in number, all named Muhammad, and they inhabit the four corners of the earth.

Maktoobaan

They are four thousand in number. Each recognizes the other but is unaware of his own status. They are disguised from they eyes of common people.

Mufradaan

They are also known as afraad (plural of fard). When the qutub-i-aalam is promoted, he becomes a fard. After reaching the status of fard, he stops exercising his influence. The qutub-i-madaar exercises his authority from the Divine Throne (arsh) to the lowest depths of the earth. But the fard is a mutahaqqiq (deserving of Divine friendship). There is a great deal of difference between ‘tassarif’ (exercise of influence) and ‘tabaqquq’ (worthy of Divine Friendship.) The qutub-i-madaar is permanently under the effulgence of Divine Attributes. Whereas the fard is under the effulgence of Pure Essence (tajalli-e-Zaat). The qutub-i-madaar is an elite. But fard is the elect. Fardaaniyat is the station of belovedness and joy. At this stage no desire is left.

Some auliya have epiphanies (tajalli) of Divine Acts; others of Divine Names; and some of Divine Effects. Some are in a state of sobriety, while others are in intoxication. Some remain in both the states. The stations of the auliya Allah are far beyond recount. Men of fardaaniyat are superior to all. Descendance has a limit but ascendance is limitless. When the afraad (plural of fard) rise higher in spirituality, they achieve the rank of mehboob (beloved). In “mehboobiyat” there are some who are bestowed with a unique distinction like Hazrat Ghaus-us-Saqalain Syed Abdul Qadir Jilani and Sultan-ul-Mashaikh Hazrat Mahboob-i-Ilahi Sultan Nizam-ud-Din Auliya. The author of “Bahr-ul-Ma’ani” writes:-

“One days this faqir was with Hazrat Khizr in a boat on the river Nile. There was conversation about those who has become beloved of Allah, the Most Glorious. Hazrat Khizr said: “hazrat Shaikh Abdul Qadir Jilani and Shaikh Nizam-ud-Din Badayuni has attained a Unique position, as the most beloved servants of Allah and had No parallel.”

Rijaal-Allah (Men of God)

The Holy Quran says:

Men whom neither merchandise

Not traffic beguile from the

Remembrance of God.

(Al-Noor, 24:37)

Auliya Allah

The friends of Allah have been in existence since the time of Prophet Adam through to the time of the last Prophet and they shall continue till the appearance of Mehdi and the second coming of Jesus Christ. It is on them that the univers depends for existence. They are the link between the Creator and His creation for receiving blessings. They are honored by administrative positions and bestowed powers to perform miracles. It is through the blessing of the auliya Allah that rain falls, vegetation grows, and flora and fauna flourish. The population of townships and villages continue to develop; changes of political and administrative nature take place at their command. Rulers are promoted and demoted by their orders, the rise and fall of fortunes of people is under their direction, and the assemblies of people, armies, the removal of calamities and the preventing of epidemics are under their direct control. As in His Eternal Wisdom, Allah, the Most Exalted, gives light to the sun to illuminate the world, spiritual light is given to the auliya Allah to reform and light the way for mankind.

The auliya Allah have been divided into two categories: the apparent aulyia and the hidden auliya.

The apparent auliya are entrusted with the task of guidance and spiritual reformation of the people. By virtue of their mission, they have to disclose themselves.

The hidden auliya (mastooreen) perform matters of worldly administration. They are veiled from the people. They are the people in Divine attendance and, as such, they perform their administrative duties silently, without divulging their identities. They are called “the unseen men” (rijaal-ul-ghaib and mardaan-e-ghaib). Some of them have followed in the footprints of the prophets of God and have been transferred from this apparent world to the region of the unseen called “the plane of the Merciful” (mustavi-ar-Rahmaan). They are neither recognized not can they be described, even though they belong to the human race. Some are to be found in their fixed places of sojourn. In this world of perception they can change their appearance to resemble any one they like. They have knowledge of unseen matters and are capable of disclosing hidden things. Some of them roam throughout the world, they appear among people and then disappear. They talk to people and reply to their queries. They are found in the wilderness, mountains or by river banks. The elite inhabit cities. They don human attributes. They live in good houses, marry, enjoy food and drink, fall ill and get medical treatment. They own properties and have children. People also become jealous of them, display enmity towards them, hurt and injure them. But Allah the Most Exalted, keeps their reality and status hidden from common people. For such elite, it has been said:

“My friends are under my mantle; no body can

Recognize them except Myself.”

The men of God (rijaal-Allah), both apparent and hidden, have twelve categories: i. Aqtaab ii. Ghaus, iii. Imaamaaan, iv. Autaad, v. Abdaal, vi. Akhyaar, vii. Abraar, viii. Nuqaba, ix. Nujaba, x. Amd, xi. Maktoobaan, xii. Mufridaan.

The Aqtaab

In every age in this world there is a highest ranking saint in the realm (qutab) who is called qutub-i-aalam ot qutab-i-kubra or quttub-i-irshaad, or qututb-i-madaar or qutub-ul-aqtaab or qutub-i-Jehaan or jehangir-i-aalam. His influence is in both the physical and the spiritual worlds. The entire universe is sustained because of his blessedness. If the qutub-i-aalam is removed from the middle, the entire universe would be in disarray. The qutub-iaalam receives direct inspiration from Allah, the Most Exalted, and distributes these blessings to the aqtaab under him. He usually resides in a big city and lives an unusually long life. Bestowed with the special light (noor) of the Holy Prophet, he is able to observe all around whether his eyes are open or closed. He has authority to appoint, demote or promote the aqtaab under him. He can also appoint and dismiss any saint (wali. His own sainthood (wallaayat) is radiant like the sun (shamsi), whereas the walayat of the qutub-i-abdaal is qamari (reflected). The qutub-i-aalam is a manifestation of the Attribute of the Divine Name al-rahman (The Merciful) whereas the Holy Prophet reflects the special effulgences of Divinity. The qutub-aalam is seeker (ssalik) and he continues to rise from one stage to a higher stage, till he occupies the station of “uniqueness” (fardaaniyyat), this station is also caaled “belovedness” (mahboobiat). All rijaal-Allah have hidden names. The hidden name of the qutub-i-aalam is Abdullah.

The aqtaab are of different kinds, they are all under the qutub-i-aalam. They have various names such as qutub-i-abdaal, qutub-i-aqaaleem, qutub-i-walaayat, etc. Each kind has a separate qutub, like qutub-i-zubhaad, qutub-i-abbaad, qutub-i-urafa, qutub-i-mutawakklaan. Each locality, each city, each town and each village has a qutub who is assigned the task of protection of that place irrespective of its Muslim or non-Muslim inhabitants. The Muslims are sustained under the reflection of the Divine Name, Haadi. (The Guide) and the infidels are sustained under the reflection of the Divine Name Mudbill (Who leads astray). Both are Names of Allah.

Ghaus

Some Sufis believe that qutub and ghaus are one and the same but Hazrat Mohyuddin Ibn-i-Arabi says that the qutub-ul-aqtaab and the ghaus are separate. Due to distinctly separate functions, ghaus and qutub are the names given to two position of authority. Both the positions can be combined in one and the same person. With reference to the nature of responsibilities, the same person is called ghaus and qutub-i-aqtaab at different times.

The Imaamaan

The qutub-i-aqtaab has two ministers, they are known as Immamaan. The one on his right is called Abdul Malik. The other on his left is named Abdul Rabb. The imam on the right receives spiritual benefits from the qutub-i-madaar, and distributes these blessings in the celestial regions of the universe. The imam on the left also takes spiritual benefits from the qutub-i-madaar, but he distributes these blessings to the lower regions of the universe. The imam on the left is higher in rank than the imam on the right. When the position of the qutub-i-aqtaab is vacant, the imam on the left is promoted to it and the imam on the right replaces the imam on the left. Administrative difficulties in the physical world are greater and tougher than those in the celestial world. As such, a more powerful and experienced person is appointed as imam on the left.

Autaad

In the hierarchy of saints the number of autaad is fixed at four. They are posted in the four comers of the world. The first is posted in the West and his name is Abdul-Wadood. The second is in the East and his name is Abdul-Rahmaan. The Third is in the South and his name is Abdul-Rahim. The Fourth is in the North and his name is Abdul-Quddos. These four autaads serve as four tent pegs in maintaining order in the universe. They are like mountains, designed to keep verdure, peace and stability. Allah says in the Holy Quran:

Have we not made the Earth a

Couch? And the mountains its tent-

Stakes? (Al-Nabaa, 78:6-7)

Abdaal

They are also called badla’a, these are seven in number and are posted in seven realms. In their conduct, they follow the footsteps of the seven prominent prophets. Their assignments are to help the people spiritually and to redress the complaints of the helpless. Their details are given below:

i. The abdaal of the first realm, whose heart resembles the heart of prophet Ibrahim. His name is Abdul Hye.

ii. The abdaal of the second realm whose heart resembles the heart of prophet Musa. His name is Abdul Aleem.

iii. The abdaal of the thirst realm, whose heart resembles the heart of prophet Harron. His name is Abdul Mureed.

iv. The abdaal of the fourth realm, whose heart resembles the heart of prophet Idrees. His name is Abdul Qadir.

v. The abdaal of the fifth realm, whose heart resembles the heart of prophet Yusuf. His name is Abdul Qahir.

vi. The abdaal of the sixth realm, whose heart resembles the heart of prophet Jesus. His name is Abdul Sami.

vii. The abdaal of the seventh realm, whose heart resembles the heart of prophet Adam. His name is Abdul Baseer.

Of the above seven abdaals, Abdul Qadir and Abdul Qahir are imposed on a country or a nation which is to bear the wrath of Allah, and these abdaals become the instrument of punishment and devastation. These seven abdaals are collectively called qutub-i-aqleem.

In addition to the seven abdaals mentioned, there are five additional abdaals who live in Yemen. They are collectively called qutub-i-walaayat. The spiritual beneficence (faiz) of qutub-i-aalam is bestowed on the qutub-i-aqleem, and the spiritual beneficence of the qutub-i-aqaaleem is bestowed on the qutub-i-walaayat and the spiritual beneficence of the qutub-i-walaayat is bestowed on the rest of the saints.

Apart from the abdaals mentioned, there are three hundred and fifty more abdaals, three hundred of whom are inspired by the heart of prophet Adam. According to Mir Syed Muhammad Jafar Makki, the number of these additional abdaals is actually four hundred and four and not three hundred and fifty. These abdaals follow in the footsteps of different prophets, and are assigned various duties.

Akhyaar

Of the mentioned abdaals, seven are constantly in travel and they are called akhyaar. All of them are also called Hussain.

Abraar

Of the abdaals mentioned, forry abdaals are called abraar.

Nuqaba

This hierarchy of saints are three hundred in number, and are all known as Ali.

Nujaba

They are seventy in number, all named Hassan; they live in Egypt.

Amd

They are four in number, all named Muhammad, and they inhabit the four corners of the earth.

Maktoobaan

They are four thousand in number. Each recognizes the other but is unaware of his own status. They are disguised from they eyes of common people.

Mufradaan

They are also known as afraad (plural of fard). When the qutub-i-aalam is promoted, he becomes a fard. After reaching the status of fard, he stops exercising his influence. The qutub-i-madaar exercises his authority from the Divine Throne (arsh) to the lowest depths of the earth. But the fard is a mutahaqqiq (deserving of Divine friendship). There is a great deal of difference between ‘tassarif’ (exercise of influence) and ‘tabaqquq’ (worthy of Divine Friendship.) The qutub-i-madaar is permanently under the effulgence of Divine Attributes. Whereas the fard is under the effulgence of Pure Essence (tajalli-e-Zaat). The qutub-i-madaar is an elite. But fard is the elect. Fardaaniyat is the station of belovedness and joy. At this stage no desire is left.

Some auliya have epiphanies (tajalli) of Divine Acts; others of Divine Names; and some of Divine Effects. Some are in a state of sobriety, while others are in intoxication. Some remain in both the states. The stations of the auliya Allah are far beyond recount. Men of fardaaniyat are superior to all. Descendance has a limit but ascendance is limitless. When the afraad (plural of fard) rise higher in spirituality, they achieve the rank of mehboob (beloved). In “mehboobiyat” there are some who are bestowed with a unique distinction like Hazrat Ghaus-us-Saqalain Syed Abdul Qadir Jilani and Sultan-ul-Mashaikh Hazrat Mahboob-i-Ilahi Sultan Nizam-ud-Din Auliya. The author of “Bahr-ul-Ma’ani” writes:-

“One days this faqir was with Hazrat Khizr in a boat on the river Nile. There was conversation about those who has become beloved of Allah, the Most Glorious. Hazrat Khizr said: “hazrat Shaikh Abdul Qadir Jilani and Shaikh Nizam-ud-Din Badayuni has attained a Unique position, as the most beloved servants of Allah and had No parallel.”