Divine Law, Spiritual Path, Reality and Recognition: Teachings of Shaykh Abdul Qadir Gillani and Sultan al-Arifeen Sultan Bahoo
Dr. Laeeq Ahmed | August 11, 2026
Divine Law, Spiritual Path, Reality and Recognition: Teachings of Shaykh Abdul Qadir Gillani and Sultan al-Arifeen Sultan Bahoo
Author: Dr. Laeeq Ahmed
The recognition of Allah Almighty (ma'rifat) and the Divine-intimacy and union with Him are the ultimate purpose and supreme aspiration of human life. In the path of spirituality (sulūk) and Sufism (taṣawwuf), there are distinct degrees for achieving divine love and intimacy. The divine law (sharī'at) is the foundational degree. The spiritual path (ṭarīqat), reality (ḥaqīqat), and divine recognition (ma'rifat) are the intermediate degrees, and spiritual excellence (faqr), which is oneness with the divine Essence (Waḥdat-e-Dhāt-e-Ḥaqq Ta'ālā), is the ultimate purpose. The spirit has come from the court of Allah Almighty, and it must return there. Body and spirit should clothe themselves in the pure attire of the divine law, perfume themselves with the fragrance of the spiritual path, come into clear and radiant view through the lens of reality, and be strengthened by the fruit of divine recognition, so that they may attain spiritual excellence, for spiritual excellence is the essence. All these degrees, stations and circles begin with the divine law and remain within this circle. Whoever claims independence from the divine law is a liar and deceiver. Honourable Sultan al-Arifeen Sultan Bahoo (R.A.) declares of himself:
ہر مراتب از شریعت یافتم
پیشوائے خود شریعت ساختم.
"I attained every station through the divine law (sharī'at), and I made the divine law my guide and leader."[1]
Honourable Imam Rabbani Mujaddid Alf Thani (R.A.) describes these stations in the following words:
"The purified divine law is like a ship, the spiritual path is like a sea, reality is like an oyster shell, and divine recognition is like a pearl. Whoever wishes to obtain the pearl must board the ship of the divine law and descend into the sea of the spiritual path, and only then will he obtain the pearl. Whoever abandons this sequence will never find the pearl."[2]
Honourable Imam Ahmad Raza Khan Hanafi Qadiri (R.A.) described these four degrees in the following terms,
"There is no contradiction between the divine law, the spiritual path, reality and divine recognition. Whoever claims there is, speaks out of ignorance if he says it without understanding, and is misguided and irreligious if he says it with understanding. The divine law is the sayings of the Exalted Prophet (ﷺ), the spiritual path (tarīqat) is his actions, reality (haqīqat) is his spiritual states, and divine recognition (ma'rifat) is his unparalleled knowledge. May Allah Almighty shower His blessings upon him, his family and his companions forevermore."[3]
Honourable Imam Ismail ibn Muhammad al-Jarahi (R.A.) explains these stations in a clear and accessible manner:
"The divine law (sharī'at) is my sayings, the spiritual path is my deeds, reality is my state, and divine recognition is my true and original wealth."[4]
The divine law (sharī'at) has presented a complete code of life for the human being. The eminent Sufis have explained it in this way: just as every royal decree is issued from the capital, in precisely the same manner every command of Allah Almighty reaches us through the divine law, and it is only through that channel that it carries the force of law and command. This is why every station and degree lies within the divine law, and nothing exists outside it. The injunctions of the divine law reached us through the Glorious Qur'an and the custodian of that Glorious Qur'an, which is why the divine law derives its honour from the Glorious Qur'an and from the Exalted Prophet (ﷺ). To reject the divine law (sharī'at) is therefore to tread the path of disbelief.
The spiritual path (tarīqat) can be understood in simple terms as follows. When a Muslim recites the Islamic creed (Kalimah Ṭayyibah), he fulfils the command of the divine law and becomes a Muslim outwardly. But when, through the wisdom and discernment of his conscious awareness, he strives to acquire the power of faith and confirms the Islamic creed from the depths of his heart, he has in truth ascended to the station of the spiritual path. By addressing the inward impurities and desires of the base-self (nafs), his innermost becomes purified. In the spiritual path, the companionship of a guiding spiritual mentor (shaykh) is necessary. As Honourable Mujaddid Alf Thani (R.A.) used to say:
"At every station I found Honourable Khwaja Naqshband (R.A.) with me, even though he had already departed from this world."
When the true believer attains steadfastness (istiqāmat) in the spiritual path (tarīqat), he moves beyond actions and words toward the realm of spiritual states, that is, toward reality (haqīqat). The heart of the believer encounters with the fear of Allah Almighty, and he remains absorbed by witnessing the unseen realities. It is at this station that, through the combined influence of teaching and spiritual transmission, the believer attains a sound and purified heart (qalb-e-salīm). Knowledge of certainty ('ilm al-yaqīn) transforms into the eye of certainty ('ayn al-yaqīn) and then into the truth of certainty (ḥaqq al-yaqīn).
When the reality of everything has been grasped and the wayfarer turns away from spiritual unveilings (kashf), spiritual miracles (karāmāt), inspired knowledge (ilhām) and certainties, directing his entire being toward the ultimate purpose and desired station, namely the recognition of the Divine Essence and the station of the satisfied self (nafs-e-muṭma'innah), the contented self (rāḍiyah) and the self that has earned Allah's contentment (marḍiyyah), the human being becomes completely immersed in divine love. He is granted the wealth of certainty, and he raises the voice of "There is no objective but He" (Lā maqṣūda illā Hoo) and "Allah is sufficient, everything besides Allah is mere temptation" (Allāhu bas, mā siwā Allāh hawas). This is the station of the recogniser ('ārif) and those who assist others in recognition (ma'ārif), which is called divine recognition (ma'rifat). When the station of divine recognition becomes one's destiny, that person, by the grace of Allah Almighty, turns away from the world and everything in it, and performs every action solely for the sake of Allah Almighty. His living and his dying are both for Allah. He has no concern with anything other than Allah.
In summary, this article presents the interconnection of the divine law (sharī'at), the spiritual path (tarīqat), reality (haqīqat) and divine recognition (ma'rifat) through selected sayings drawn from the noble work Sirr al-Asrār of Ghawth al-A’zam Honourable Shaykh Abdul Qadir Jilani (R.A.) and the noble work 'Ayn al-Faqr of Sultan al-'Ārifīn Honourable Sultan Bahoo (R.A.). It establishes its arguments precisely through these sayings, particularly those in which all four degrees are expounded together.
The Degrees of Sufism in the Ghawthian and Sultanian Teachings
Honourable Shaykh Abdul Qadir Jilan (R.A.) describes his noble work Sirr al-Asrār fīmā Yaḥtāj ilayhi al-Abrār in these words,
"We have named it Sirr al-Asrār fīmā Yaḥtāj ilayhi al-Abrār because in it we have discussed those issues of the divine law, the spiritual path, and reality for which people generally remain in search."[5]
The divine law, the spiritual path, reality, and divine recognition are the degrees through which spiritual excellence (faqr) is attained. Spiritual excellence means becoming free of all worldly desires and everything in them, and achieving complete and perfect trust in Allah Almighty (tawakkul), along with intimacy and union with Him. Honourable Sultan Bahoo (R.A.) says,
"Listen! Faqīr Bahoo says that faqr has three letters (in Arabic), fiqh (Islamic jurisprudence) also has three letters, ilm (knowledge) also has three letters, amal (actions) also has three letters, tolerance (ilm) also has three letters, and Halīm is Allah Almighty’s name. Mix all of these together with water of sharīat, add spiritual path tarīqat, recognition marifat, reality haqīqat and passionate love ishq, fill up the goblet and drink it. After that, step into the arena of faqr and forget both the worlds. Allah is sufficient; besides Allah is temptation (Allah bas mā siwa Allah hawas)."[6]
In these degrees, the primacy of the spiritual guide (murshid) is paramount. Honourable Sultan Bahoo (R.A.) expressed this in the following words,
"If anyone wants to take up spiritual-exercise (riyādat) then one needs to exercise in sharīat for twelve years, keep night vigil perpetually and always remain in fasting; then for twelve years exercise on spiritual-path (tarīqat) and three times divorce all other than Allah; and then for twelve years exercise in reality ( haqīqat) and besides desire of Haqq don’t keep any other desire in heart; then for twelve years exercise in marifat and always remain immersed in marifat of Almighty Glorious Haqq then one will somehow reach the state of passionate love and love and sight of one’s heart will open and observe visible and innermost. But without perfect murshid if (one) bangs (his) head on exercise rock it will be futile because without the guidance of murshid no one has reached up to God; as perfect murshid is like ship captain who is aware of entire knowledge and disasters regarding ship navigation. If there is no navigator pilot on the ship, it will sink. Perfect murshid himself is ship and its captain. Only person of spiritual wisdom can understand this hint. "[7]
In the world there are two conceptions: one of truth and one of falsehood. There are two groups: one of the Merciful and one of the Satanic. There are also two aspects: one of darkness and fire, and one of illumination. The degrees of Sufism take the wayfarer away from falsehood and Satan and bring him toward truth, drawing him into the illumination. This same philosophy is explained in the Sultanian teachings in the following way:
"First disclosure is of sharīat, which is associated with external sight and it appears upon forehead. Second disclosure is of spiritual-path tarīqat from which illumination of soul (qalb) emerges. Third disclosure is of reality (haqīqat) from which illumination of spirit emanates. Fourth disclosure is of recognition (ma’rifat) from which illumination of secret (sirr) emerges. "[8]
At another point, Honourable Sultan Bahoo (R.A.) says,
"Thus, disclosure shines upon the face of a follower of sharīat, in the heart of person of spiritual-path, tarīqat, in the eyes of person of reality (haqīqat) and in the whole body, from head to toe, of the person of recognition (ma’rifat). "[9]
As the believer ascends through these stations and degrees, he gradually attains the gracious gaze and special favour of the Exalted Prophet (ﷺ). Pointing in this direction, Honourable Shaykh Abdul Qadir Jilani (R.A.) said:
"The Exalted Prophet (ﷺ) declared: 'Whoever saw me in a dream truly saw me, for Satan cannot assume my likeness,' and nor can he assume the likeness of one who followed the Exalted Prophet (ﷺ) with the illumination of the divine law, the spiritual path, divine recognition, reality and inner insight (baṣīrat)."[10]
Similarly, Honourable Sultan Bahoo (R.A.) says,
"Whoso accesses presence in convention of the Exalted Prophet (ﷺ) in the state of sharīat, what could he know about the situation of presence of convention of Exalted Prophet (ﷺ) in the state of spiritual-path? Whoso has access to presence in the convention of Exalted Prophet (ﷺ) in the state of spiritual path, how could he know the situation of presence in the convention of Exalted Prophet (ﷺ) in the state of reality (haqīqat)? Whoso has access in the convention of Exalted Prophet (ﷺ) in the state of reality, how could he know the situation of presence in the convention of Exalted Prophet (ﷺ) in the state of recognition (ma’rifat)."[11]
In short, the purpose of traversing all four of these degrees and stations is to attain the divine secrets (asrār-e-Ilāhī). The eminent Sufis have explained this through an accessible analogy. Honourable Shaykh Abdul Qadir Jillani (R.A.) says,
"Two kinds of knowledge have been revealed to us: one is outward knowledge ('ilm-e-ẓāhir) and the other is the knowledge of divine recognition ('ilm-e-ma'rifat). The knowledge of the divine law beautifies our outward, and the knowledge of divine recognition beautifies our inward. The outcome of the union of these two kinds of knowledge is the knowledge of reality, just as the outcome of the union of a tree and its leaves is the fruit."[12]
On the same subject, he narrates the following blessed saying,
“Outward knowledge has twelve categories and inward knowledge also has twelve categories, which have been distributed among the common and the special according to their capacity and ability. These encompass four chapters. The first chapter concerns the outward of the divine law, in which the commands, prohibitions, and all rulings of the divine law are discussed. The second chapter discusses the inward of the divine law, which I have named the knowledge of the inward and the spiritual path. The third chapter also concerns inward knowledge, which I have named the knowledge of divine recognition. The fourth chapter concerns the inward of all the inwards, which I have named the knowledge of reality. Acquiring all of these kinds of knowledge is of the utmost necessity, as the Exalted Prophet (ﷺ) declared: 'The divine law is a tree, the spiritual path is its branches, divine recognition is its leaves, reality is its fruit, and the Glorious Qur'an is the comprehensive source of all of them, within whose exegesis and interpretation there are proofs and indications for each of them’.”[13]
At another point, Honourable Shaykh Abdul Qadir Jilani (R.A.) describes this in even more detail,
"Know that the worlds are four: the World of the Kingdom ('Ālam-e-Mulk), the Celestial sphere ('Ālam-e-Malakūt), the Realm of Power ('Ālam-e-Jabrūt), and the Realm of the Divine Essence\Ultimate reality ('Ālam-e-Lāhūt). Similarly, the sciences are four: the knowledge of the divine law, the knowledge of the spiritual path, the knowledge of divine recognition, and the knowledge of reality. The spirits are also four: the physical spirit (rūḥ-e-jismānī), the luminous spirit (rūḥ-e-nūrānī), the royal spirit (rūḥ-e-sulṭānī), and the sanctified spirit (rūḥ-e-qudsī). The spiritual disclosures are also four: the spiritual disclosure of effects (tajallī-e-āthār), the spiritual disclosure of actions (tajallī-e-af'āl), the spiritual disclosure of attributes (tajallī-e-ṣifāt), and the spiritual disclosure of the Divine Essence (tajallī-e-Dhāt). The intellects are also four: the intellect of worldly living ('aql-e-ma'āsh), the intellect of the afterlife ('aql-e-ma'ād), the spiritual intellect ('aql-e-rūḥānī), and the Universal Intellect ('aql-e-kull). Compared to all four of the worlds, sciences, spirits, spiritual disclosures, and intellects mentioned above, some people are confined merely to the outcome of the first circle, first spirit, first spiritual disclosure, and first intellect, in the first paradise, that is, the Garden of the Abode (Jannat al-Ma'wā). Some are confined to the second paradise of the second circle, that is, the Garden of Sanctuary (Jannat al-Na'īm). Some are confined to the Garden of the Highest Paradise (Jannat al-Firdaws) of the third circle. All these people are heedless and unaware of the reality of things. But the people of truth, the people of spiritual excellence (faqīr) and the recognisers ('ārifīn), have fled from all these stations and degrees and arrived in the realm of reality and intimacy. They have not become the prisoners of anything except Allah Almighty."[14]
Similarly, Honourable Sultan Bahoo (R.A.) says:
"Prophet (ﷺ) said, “Prayer is mi'rāj of believers (mumins).” This is state of sharī'at, and state of sharī'at is like flowing spring; state of spiritual-path (tarīqat) is like clouds; state of haqīqat is like rain which is blessing of Almighty God; state of ma'rifat is like ravine; and state of passionate love annihilated in Almighty Allah is like a deep river, amīq. River (amīq) never gets impure, whatever amount of sewerage or filth falls in it. If thousands of canals or ravines are taken out of it, there wouldn't be any shortage in it. If thousand ravines are made to fall in any canal, it becomes a river. Shariat is first door, tarīqat is second door, haqīqat is the third door, ma’rifat is the fourth door and state of passionate love and love is unique place. Such person, who accomplishes state of sharīat, tarīqat, haqīqat and ma’rifat, is merely a doorkeeper and he is strange to Haqq until he doesn’t enter unique place of passionate love and becomes acquainted with secrets. Thus, it became obvious that shaykhs of (spiritual)-states with honorific title (makhdūm) are deprived (of these secrets)."[15]
Honourable Sultan Bahoo (R.A.) also taught how guidance is to be received in traversing these degrees and how the journey of Sufism is to be undertaken,
"What is murshid of sharīat? Islam’s five basic tenants i.e., Islamic creed (Kalimah Tayyab), prayer, fasting, pilgrimage (hajj) and Islamic taxation (zakāt). What is murshid of spiritual-path (tarīqat)? Placing collar of servitude round the neck and becoming carefree in both worlds. What is murshid of reality (haqīqat)? Risking one’s life in order to kill one’s ego with one’s own hands. And what is murshid of ma’rifat? Possessing secrets and being person of secret."[16]
Understanding the Degrees through the Stages of the Self
These degrees become even clearer when understood through the stages of the self (nafs). Honourable Shaykh Abdul Qadir Jilani (R.A.) :
“In Allah Almighty's declaration, 'But no one knows its real meaning except Allah, and those firmly rooted in knowledge' (Qur'an, 3:7), the phrase 'those firmly rooted in knowledge' has been connected with 'except Allah' through the conjunction 'and', which conveys the meaning that this interpretation is known to Allah Almighty and to those firmly rooted in knowledge. The commentator says that if this door were opened, all the doors of the inward would open, and it becomes obligatory upon the human being to adhere to the commands and prohibitions and to oppose the base-self (nafs) in all four circles. In the circle of the divine law, the base-self creates insinuations (waswasah) and incites the human being to oppose the commands and prohibitions. In the circle of the spiritual path, it deceives by adopting religious conformity and impels one toward claiming prophethood or sainthood. In the circle of divine recognition, it leads to concealed associationism (shirk-e-khafī) through the illusion of luminosity and incites one toward claiming lordship. As Allah Almighty declares: 'Have you seen the one who has taken his own desire as his deity?' But in the circle of reality, neither Satan, nor the base-self, nor the angels can enter, for everything besides Allah Almighty is consumed there, just as Honourable Jibril (A.S.) said to the Exalted Prophet (ﷺ) on the Night of Ascension (Shab-e-Mi'rāj): 'If I were to advance even the tip of a finger, I would be consumed.' In this circle, the servant is freed from both his enemies, namely the base-self and Satan, and becomes the sincere servant. As Allah Almighty declares: 'Satan said: By Your glory, I will certainly lead them all astray, except Your sincere servants.”[17]
Honourable Sultan Bahoo (R.A.) expressed this in the following way,
"Within the constraint of sharīat, person’s nafs is ammārah (base self) and Allah Almighty’s command is that this (nafs) is your enemy kill it. Ilāhī! Grant me the sight so that I can see it and kill it. Within the constraint of spiritual-path (tarīqat), nafs is accusing-self (lawwāmah); trample upon its pleasures and desires and move ahead. Within the constraint of haqīqat, the nafs is mulhimah; soften it like wax with passionate love and dhikr of Allah Almighty so that it dies before the death. Within the constraint of recognition (ma’rifat) nafs is mutmainnah (satisfied-self) which is real obedient, sincere, exceptionally special monotheist, acquainted with secrets of Prophet Muhammad (ﷺ), disgusted with every other besides Allah Almighty and always remains in repentance (reciting astaghfār). (Qur‟ n, 2:285), “O our Rabb! We seek Your forgiveness and to You (we all) have to return.” What is attained from satisfied-self (mutmainnah)? Lāmaqām, witnessing of absolute faqr fanā fī Allah (is attained). "[18]
Understanding the Degrees through Spatial Stations
These degrees should also be understood through the spatial stations (maqāmāt-e-makān). Honourable Shaykh Abdul Qadir Jilani (R.A.) expressed it in this way:
“The degrees consist of three levels. The first level is the paradise of the Angelic Realm, which is called the Garden of Abode (Jannat al-Ma'wā). The second level is the paradise of the Angelic Realm (Celestial sphere), which is called the Garden of Bliss (Jannat al-Na'īm). The third level is the paradise of the Realm of Power, which is called the Garden of the Highest Paradise (Jannat al-Firdaws). All three of these levels involve physical blessings, and the body cannot arrive at its realm until it acts upon the knowledge of the divine law, the spiritual path, and divine recognition. As the Exalted Prophet (ﷺ) declared: 'The comprehensive wisdom is to act upon the recognition of truth and to abandon the recognition of falsehood.' Accordingly, the Exalted Prophet (ﷺ) declared: 'O Allah! Grant us the recognition of truth and the blessing of following it, and grant us the recognition of falsehood and the ability to avoid it.”[19]
Honourable Sultan Bahoo (R.A.) expressed this in the following way,
"Four forms of murāqaah are activated at four places,
1- Murāqabah of sharīat: It is associated with obedience, worship and observation of mortal world (nāsūt). In this form, murāqabah exerciser sees state of nāsūt, sees the world.
2- Murāqabah of angelic universe (malakūt): It is related to repeated recitations (wird wadhā’if) and observation of angelic universe. In it, person of repeated recitation attains piety like angels and he accesses attributes of angels. Whatever murāqabah exerciser sees it, he sees (from) angelic universe because he becomes harmonized with the attributes of angels.
3- Murāqabah of jabrūt: It is associated with dhikr of Allah and observation of jabrūt. Murāqabah exerciser sees jabrūt and state of Angel Gabriel (A.S) in it due to spiritual-influence (hādirāt) of dhikr of Allah Almighty
4- Murāqabah of lāhūt: It is associated with deeds of ma’rifat and observation of lāhūt. Whatever murāqabah exerciser sees in it, he sees state of lāhūt. "[20]
To understand these stations according to their components and manner of attainment, the following blessed saying of Honourable Sultan Bahoo (R.A.) deserves careful reflection,
"In the divine law there is eagerness, which is both the opposition of Satanic evil and the condition of Islam, meaning: to propagate the enjoining of good (amr bil ma'rūf), to feel shame at disobeying Allah Almighty, to eat what is lawful, to speak the truth, to avoid minor and major sins, to surround oneself with the fortress of obligatory, necessary, Sunnah and recommended acts, and to make the assistance and divine enabling (tawfīq) of Allah Almighty one's companion in the fort of worship. In the spiritual path, the condition is swiftness (Shatari), like the flight of a falcon that soared and arrived at the desired destination. In reality, there is heartfelt contentment: it is all Allah; whatever is happening is His doing. My friend, do not speak here, for the good is from Him and the evil is also from Him. The best of creation (Khayr Khalq Allāh) is Muhammad, the Messenger of Allah (ﷺ), and the evil is Satan. Which of these two do you choose? And in divine recognition, there is compassionate sorrow: the more one recognises, the more one is humble and lowly. A person who has no awareness of these four stations is like cattle and is unaware of the path of spiritual wayfaring (sulūk) in Sufism and spiritual excellence (faqr)."[21]
The Station of Spiritual Excellence: The Ultimate Destination
As was stated at the outset, these degrees of Sufism elevate the wayfarer toward his destination, and that destination is the blessed Essence of Allah Almighty, which is called the station of spiritual excellence (faqr). Honourable Sultan Bahoo (R.A.) declared,
"Prophet (ﷺ) said, ‘Anything, that makes you neglectful of Allah Almighty and attracts you towards itself, is your idol.’ By reaching here, faqr is sharī’at, faqr is spiritual-path (tarīqat), faqr is reality (haqīqat), faqr is ma’rifat, faqr is passionate love (ishq), and faqr is none besides Allah Almighty. Be known that faqr is an ocean full of lethal poison. Whichever person reaches this ocean and drinks goblet of poison, he dies and becomes martyr. Here he doesn't die but reaches the state of die before death and surrenders his self to Almighty Allah. Allah Almighty commands (Quran, 40:44), ‘And I consign my affair to Allah Almighty. Surely, Allah Almighty is Ever-Watchful of the servants.’ Be known that Honourable Abū Bakr Siddīq (R.A) is sharī’at, Honourable Umar Fārūq (R.A) is spiritual-path (tarīqat), Honourable Uthmān (R.A) is reality (haqīqat), Honourable Alī (R.A) is ma’rifat, and Exalted Prophet (ﷺ) is secret (sirr). Honourable Abū Bakr Siddīq (R.A) is sincerity, Honourable Umar Fārūq (R.A) is justice, Honourable Uthman (R.A) is modesty, Honourable Alī (R.A) is munificent generosity and Exalted Prophet (ﷺ) is faqr. Honourable Abū Bakr Siddīq (R.A) is air, Honourable Umar Fārūq (R.A) is water, Honourable Uthman (R.A) is fire, Honourable Alī (R.A) is dust and Prophet (ﷺ) is spirit of these four elements collectively. Human is such who is testimony of Hadīth Qudsī, ‘Human is My secret and I am human‟s secret.’ (Perfect) human is Exalted Prophet (ﷺ) and due to his relation rest of public attains state of humanity; and in accordance to everyone’s status everyone reached his desire and became free from wishes of both worlds. "[22]
Conclusion
From all the passages cited above, two things emerge with perfect clarity. First, that all these degrees are traversed not for the sake of any spiritual unveiling (kashf), spiritual miracle (karāmat), inspired knowledge (ilhām), certainty, manifestation, spiritual state, knowledge or spiritual station, but solely and exclusively for the closeness and union of the Divine Essence. Second, all the errors that rest upon the premise that the spiritual path, reality, divine recognition and spiritual excellence are in any way separate from the divine law are entirely repudiated by the passages cited above. These passages make it abundantly clear that all the degrees are interconnected and interrelated in a graduated sequence, and that the progression of faith is nothing other than the ascent through these very stations. May Allah Almighty, through the blessed intercession of His Most Beloved, the Seal of the Prophets (ﷺ), grant all of us His complete recognition and His closeness.
This article was originally published in Monthly Mirrat-ul-Arifeen International Magazine in Urdu language.
To cite the original article:
Ahmed, Laeeq. “Sharī'at, tarīqat, haqīqat wa ma'rifat: Taleemat-e-Ghauthia wa Sultania ki Roshni main”. Mirrat-ul-Arifeen International, January 2024. Available at https://www.mirrat.com/article/1/1410
References:
[1] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022).
[2] Maktūbāt-e-Imām Rabbānī, Letter No. 36, Part One.
[3] Fatāwā Raḍawiyyah, Vol. 21, p. 460.
[4] Kashf al-Khafā' fī Ḥarf al-Shīn, Hadith No. 1532.
[5] Sirr al-Asrār, p. 15.
[6] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 29.
[7] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 35.
[8] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 43.
[9] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 45.
[10] Sirr al-Asrār, p. 187.
[11] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 63-64.
[12] Sirr al-Asrār, p. 25.
[13] Sirr al-Asrār, p. 59.
[14] Sirr al-Asrār, p. 127.
[15] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 91.
[16] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 57.
[17] Sirr al-Asrār, p. 61.
[18] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 83.
[19] Sirr al-Asrār, p. 37.
[20] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 123.
[21] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 155.
[22] Sultan al-'Arifin Sultan Bahoo, 'Ayn Al-Faqr: Eye of Spiritual-Excellence, trans. and glossary by M. A. Khan (Lahore: Al-Arifeen Publications, 2022), 196-197.