Jamal, Jalal, and the Sufi Path
An
individual who had been twice-initiated into a Sufi Order was experiencing some difficulty
with respect to the current shaykh. The initiate had had a warm and loving relationship
with the first shaykh (who had passed away - thus leading to the second initiation), but
was finding adjusting to the second shaykh difficult. Although the initiate had great
respect for the second shaykh and acknowledged that many spiritual blessings had been
bestowed on the seeker through, by the Grace of God, the second shaykh, nevertheless, the
initiate found the current shaykh to be rather jalali (given to, among other other things,
qualities of rigor), relative to the first shaykh, and this was weighing heavily upon the
initiate. Complicating the matter was the fact that the second shaykh had given the
initiate permission to look elsewhere for another shaykh if that was the initiate's wish,
and this permission had confused the initiate.
It has been
said by the Sufi shaykhs that nobody comes to Allah without having to experience both the
attributes of jalal as well as those of jamal. Naturally, most of us wish to come under
the sway of those attributes which are all beauty, joy, ease, expansion, love, forgiveness
and given to ecstasy (i.e., jamal). At the same time, most of us tend to shy away from
those attributes which appear to manifest difficulty, rigor, privation, contraction,
awesomeness, and heaviness (i.e., jalal) to the seeker.
To realize
the purpose of the Sufi Path, we must come to recognize, accept, submit, and, yes, love
Allah in all manner of Self-disclosure which encompasses both the attributes of jalal and
jamal. This is a sign of the perfect human being - al-insan kamil. By God's Grace, the
perfected individual harmoniously reflects all of the attributes of God, according to the
spiritual capacity of that person.
Whether you
go some place else and seek a new shaykh or stay with your present one, the issues will
remain the same. Sooner or later, if you are to continue to make progress along the path
of tasawwuf, you will have to learn how to deal with manifestations of jalali attributes,
as well as those of jamal.
There are at
least two questions which, I believe, you need to ask yourself in the present context.
First, who is the one being manifested in a jalali form through the guise of your shaykh.
Secondly, what is it within you which resists this manifestation?
There is a
hadith concerning the Day of Judgement in which Allah manifests Divinity to a group of
people in a certain way, and the people do not acknowledge the presence of Divinity in
that form of manifestation. Then, without revealing the true Divine identity to this group
of people whom are being addressed, they are asked by Allah if there is any sign by which
they would recognize God and they say "yes", indicating what that sign is.
Allah, then, manifests Divinity according to that sign, and this group of people affirm
that, yes, indeed, this is God.
Some of the
Sufi shaykhs have commented on this hadith. They indicate that the sign mentioned by the
aforementioned group of people gives expression to the "concepts" which govern
that group of people's understanding of Divinity.
We cannot
travel the path of tasawwuf in accordance with our likes and dislikes or in accordance
with those concepts we are and are not prepared to accept with respect to our relationship
with Allah. Allah is beyond all concepts, likes, dislikes, preferences, and inclinations.
To be sure,
there is such a thing as spiritual chemistry in the sense that we sometimes are drawn or
attracted to individuals who seem to transmit an aura of spirituality which lends itself
to feeling at ease, being comfortable with, and lovingly devoted to, a given shaykh. This
can aid progress at times, and at other times it can get in the way of progress because we
only are prepared to learn when the lessons come to us in a form which we find palatable.
You must
know there is only one Teacher, and this one Teacher is disclosed through a variety of
loci of manifestations which are expressions - each in their own way, according to their
Divinely given spiritual capacity - of the second half of the Shahadah (There is no
Reality but Allah, and Muhammad - peace be upon him - is the Messenger of Allah) . In
other words, the entire realm of creation is but a manifestation of the original
Muhammadan Reality, and this Reality is a perfect balance and harmonious blend of all of
the Attributes of Allah.
Our task in
life, as it were, is, if Allah wishes, to bring forth our active, knowing, conscious,
loving participation in this dance of Shahadah (between - a term which is misleading -
Divinity and those manifestations which come through the varied loci of creation which
give expression to different dimensions of the Muhammadan Reality). We are from Allah, and
it is to Him we are returning, but the coming and going can be done either in constructive
co-operation with the underlying Muhammadan Reality, or in rebellious opposition to that
Reality, and since it is that Reality which is at the heart of the reason for Creation,
that Reality is also at the heart of our individual purpose in life.
Spiritual
guides are born, raised up, and, then, they pass away. They all serve the same purpose of
life, and they are all different manifestations of one and the same Reality.
Trust in
Allah's purpose for your life. Trust in Allah's way of introducing you to Divinity. Trust
in the sequence of life events which Allah uses to help guide you.
Your
previous teacher came and went as part of God's plan for you. Your present teacher has
come and is here now as part of God's plan for you.
Recognize
that your teacher is One. And, no matter where you go, and with whom you accept
initiation, your Teacher remains the same.
The Qur'an
stipulates there is no compulsion in Deen (the path of spiritual Self-realization). Your
present shaykh bears witness to this by giving you the choice of staying with your current
shaykh or finding another shaykh.
However,
wherever you may go, you will bring your same self along. This is the self or aspect of
nafs which is experiencing difficulty in your current situation.
Your present
shaykh has all love for you and knows what you need to progress. But, this knowledge is
being fed to you in a form which, at the present time, you are having trouble swallowing
and digesting.
Like a
strong medicine, the initial consumption of it may not be to your liking, but, insha'
Allah, you will find that it has many healing properties. Yet, as with many things, these
benefits may take time to show up, and in that you must have, God willing, sabr
(patience).
The love,
the ecstasy, and the spiritual expansion are, insha' Allah, waiting for you. You just are
going to have to submit to the realization that it is necessary to go through some of the
difficulties associated with spiritual travel before, God willing, you arrive at your
destination with your shaykh's assistance.
What you are
experiencing is part of the dark night of the soul. Be steadfast with the Truth in these
trying times, and the Truth will be steadfast with you beyond, insha' Allah, your wildest
imagination.
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