Wahdat-ul-Wajood and Hazrat Pir Meher Ali Shah Sahib (R.A)
Hazrat (R.A) was a firm believer in the celebrated but rather controversial concept of Wahdat-
Speaking on this subject, Hazrat Syedna Pir Meher Ali Shah (R.A) used to say that the fact that Archangel Gabriel had appeared to the Holy Prophet (P.B.U.H) in human form on several occasions had produced a persuasive effect on his mind from the very beginning in favour of the concept of Wahdat-
The philosophy of “Wahdat-
Translation: “He is the Beginning, He is the End; He is the One Evident, He is the One Hidden and Concealed.” (III, 75)
It reads in Holy Quran:
Translation: “Whether so ever ye turn, there is the presence of God”. (II,115)
Translation: ” Soon will We show them our signs in the (furtherest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth, Is it not enough that thy Lord doth witness all things?” (Surah Ha-
Maulana Rum has expressed the truth in the following words:
Translation: “Whosoever moves away from the origin, fares around to reunite: The source is one; plurality is impossible in it. Manifestations are several”.
Hindu philosopher Bhika has also reflected upon the philosophy as follows:
Translation: “ Clouds burst into rain and bubbling streams falls into the sea once more”.
We also get the example of Prophet Moses (A.S) who saw light emitting from a tree –
Translation: “I am your God”
Maulana Rum in his Mathnavi, says
Translation: “If a mere tree on the basis of being enlightened with the heavenly light, be granted the right to claim itself as God, why can’t a man when he reaches the saturation point, as highest form of God’s creation, be granted such a right.
According to Rumi such a state is that of an ecstasy. The state of (annihilation in God) is such:
Translation: “When iron is heated, it takes up the colour of fire. Though it does not become fire, it possesses (imbibes) all the characteristics of fire”.
Allah Almighty in the Holy Quran says:
Translation: “On the earth are signs for those of assured faith, as also in your own selves; will ye not then see”?
Look to earth and the heavens. There are signs in them for the wise. Similarly –
Everywhere there are wonders and everyone is busy in this land of bewilderment. No end is visible. It is a strange phenomenon. Even in the limitation there is no flaw left but the charm and pleasure that exists in the original and real is quite different.
Allah said: “I was a hidden treasure, I created the creatures in order to be revealed” hence from (Wahdat) Divine Unity, plurality (manifestations) came into existence. In the beginning there was just Divine Unity but now even after enumerable manifestations the ultimate Reality remains the same as it was. All the diverse creations in the universe have emerged out of the same Absolute Reality which is eternal. Allah is an unseen reality which cannot be comprehended with physical senses, yet our spiritual eyes can visualize the presence of God unfolded in the diverse colours of the universe.
Translation: “Colourness” means the realm of Pure Begin and Absolute Unity in which there is no colour that is individualization or limitation. Creation is being renewed every moment and every moment comes a manifestation.
When perfection is achieved in Din (religion), one will find non-
Translation: “The Divine Factory. The worker dwells in the workshop: None who stays outside is aware of Him. Come, then, into the workshop of Not – being, that you may contemplate the work and the worker together.”
The way of saints is purging oneself of all impurities and knowing only one God and annihilating oneself in Him. Since the heart is His abode, none else should be allowed to enter it. To achieve spiritual elevation, once love for God should not be imbued with the wishes for worldly gains. Rather it should be undiluted, pure and based on self less devotion.
Translation: “Behold the manifestation of the Divine Beauty in the phenomenal world. With pious eyes, look towards Haq. See the vision of one Eternal Soul in the phenomenal world”.
The distinction between God (Creator) and man (creation) still remains
This statement by Muhyuddin Ibn-
Translation: “In all its ebb and flow, God, remains His self –
There comes a moment when a true Arif merges into the heavenly existence and loses his own identity. The distinction between “Khaliq” and “makhlooq” (the created and the Creator) remains no longer.
Man as a bashar becomes Masjood-
Divine self – manifestations is a perpetual process. He is the Real One. A wave is a wave; when it rises or when it falls it merges into the sea becomes part and parcel of the sea which proves that a wave dose not annihilate, rather it adopts a new shape. The real existence is of Him and when these manifestations (universal moods of Pure Being) are over, He alone remains. The seed of a banyan tree is a small one it is said that this seed contains fifteen thousand branches and fifteen thousand leaves, it does not seen to be acceptable to the intellect. The seed is there hidden while branches and leaves are manifest and apparent. Seed has its own rules; leaves have their own characteristics. God is God, man is man.
Shah Wali Ullah (R.A), one of distinguished personalities in the Silsila Naqshbandia and was basically a believer in the concept of “Wahdat-
Hazrat attempted to bridge the differences between adherents of afore-
(b) Belief in Wahdat-
One Maulana Sufi Abdul Rahman of Lucknow had declared, in his book titled Kalimatul Haq (The Word of Truth), that belief in Wahdat-
In the same connection, Hazrat referred to a discussion once held on the subject at Sial Sharif in the presence of Hazrat Khwaja Shamsuddin (R.A). during this discussion Hazrat said, he first presented the objections raised to Wahdat-
Hazrat Khwaja Shamsuddin (R.A) of Sial Sharif, Hazrat’s Murshid, had exhorted him emphatically during his lifetime to make a deep study of Shaikh –e-
Acquisition of the book “Futuhat-
Because of Hazrat’s deep and abiding interest in the subject of Wahdat-
Hazrat’s teachings and writings on Wahdat-
Such was Hazrat’s command of the subject of Wahdat-
During the compilation of the aforesaid book Tahqiq-
This assertion is eminently understandable, since Hazrat ranked among those accomplished personalities about whom Shaikh Musleh-
Translation: “The eternal sound of ‘ alast’ , i.e., the covenant taken by Allah from all humanity in the world of spirits – still rings in their ears and they are still intoxicated by its influence”.
The following Punjabi couplet of Hazrat himself also provides a clear clue to the loftiness of his spiritual position in relation to Wahdat-
we had in fact cultivated our love (for Allah) long before that;
Thou art and “I” were nowhere in sight at the time
when the “M” (of Muhammad (P.B.U.H) bore witness (to the existence of Allah);
We can still see (in the far-
the thickets, plants and mosses (of the pre-
O Meher Ali ! The Creator and the created then sat in each other’s company only,
because there was a desire on both sides to do so.
These couplets indicate that Hazrat’s spiritual vision and “memory” went back to the age of Absolute Unity when nothing whatever had any tangible or even intangible existence besides Allah, and to the “world of spirits” which was brought into being by Allah long before He created other physical creation. For someone like him, therefore, the recalling of the spiritual presence and backing of his eminent Murshid during his writing of a book barely 15 years after the latter’s physical passing away, could hardly present much of a problem.
Illustrating the philosophy of Wahdat-
Translation: “This face (of the Prophet) emerged from the Faceless One (i.e., Allah); The Faceless One manifests Himself through this face”.
Translation: “The Colourless (Reality) has been revealing itself through this image; Ever since Unity exploded into Diversity”.
Translation: ” It is the face that guides (mankind) to the path of the Faceless One (i.e., Allah); Nay (not the path only but) to the Ultimate Reality Itself”.
Fakir Muhammad of Kot Atal –
Faqir Muhammad Amir of Kot Atal (District Dera Ismail Khan ) was an accomplished dervish. Belonging originally to Jhelum, he received his early education in Dera Ismail Khan and after completing it became a disciple of Khwaja Muhammad Usman Naqshbandi of Musa Zai. Making steady spiritual progress, he eventually became the Khalifa (deputy) of his Shaikh and carried his message far and wide. In the final stages of his progress, he reached a point which conflicted with the maslak (method) of his Shaikh. While the Shaikh was an adherent of Naqshbandia school, and was therefore a believer in Wahdat-
At some stage, Faqir Muhammad Amir came to know about Hazrat, and betook himself to Golra Sharif to meet him. He first went to Hazrat Baba Fazl Din (R.A), who was then the reigning head of the shrine, but did not state the purpose of his visit. From there he proceeded to see Hazrat, whom he found engaged in conversation with his father, Hazrat Ajji Sahib. On seeing Muhammad Amir, Hazrat quietly handed to him the book Kashkol-
The published collection of Hazrat’s letters, titled Maktubat-
In one of these letters, the Faqir Sahib sought Hazrat’s guidance as to whether, in the spiritual state that he had reached by then, he should focus his attention on the sifat (Attributes) that were flowing from the Divine Being or on the Being Himself, so as to escape the feeling of uncertainty and ambivalence that he found himself in.
To this, Hazrat replied in the following verse of Maulana Rumi’s Mathnavi:
Translation: “Set thy eyes on the ‘Ocean’ itself and ignore the ‘rivulet’ that hath taken off from it, so that thou canst imbibe the secret of ‘absolute certainty’ “.
In other words, he advised the questioner to focus his attention single mindedly on the Supreme Being and not on His “Attributes”. He also prayed that Allah infuse him with such attention.
In another letter, Faqir Sahib confined to Hazrat that when he attained the spiritual station which he was then in, he was overcome by a conceited feeling that perhaps no one else had attained such a high station ever before. Therefore, a downward process had set in until the previous state had completely gone, and he was reduced to the position of a mere mortal with no special distinction at all. His attention was then diverted to the strict observance of dictates of shariah, rather than to matters of the spirit. Accordingly, he sought Hazrat’s guidance as to what he should do to reduce the balance between secular and spiritual matters.
In his rejoinder, Hazrat re-
The fact is that such a lofty spiritual station can be attained only with the help and grace of any accomplished spiritual guide, and not through the study of books and acquisition of academic knowledge alone. The spiritual personality who has successfully traversed those stages himself. This is because these matters are concerned with ahwal (“states”) rather than with ‘aqwal’ (“sayings” or “doctrines”). The great Maulana Jalaluddin Rumi (R.A) had this in mind when he said thus in his celebrated Mathnavi :
Translation: “Leave idle talk aside, and cultivate thy “inner state”; (to achieve this purpose), bow humbly before a consummate personality”.
In the same way Maulana Abdul Rahman Jami (R.A) wrote as follows :
Translation: “Getting rid of the veil that envelops thy soul, is not possible for thee except with the help of a Pir (spiritual guide)”.