Insan e Kamil or Faqeer e Kamil

Sultan of His Time

Ibn Arabi says about Insan e Kamil

Allah says that He created Insan e Kamil with both his Hands. Both Hands mean two major Divine attributes which comprehend all His attributes. First is Divine majesty (jalal) and other is Divine beauty (jamal). So, Insan e Kamil, who is the planner, is the soul of the world hence he is hidden. Although outwardly he is present as a successor (representative of Allah) but except the chosen Saints, no one recognizes him. Successor means the Saint of highest level and he is the Sultan of his time. (Sharah Fusus al-Hikam wal Aiqaan)

UNIVERSAL DIVINE MAN IS THE MANIFESTATION OF ISM-E-ALLAH ZAAT

In Tafseer Ruh-ul-Byan, Moid-ud-Deen Jindi writes while explaining the opening chapter of Quran with reference to Ism-e-Allah Zaat:
Ism-e-Azam(greatest name of Allah) is actually the physical countenance of perfect Mystic (Universal Divine Man).

Ibn Ararbi says:

• Everything present in world is manifestation of particular attributive name of Allah and that name is its God. Whereas, Universal Divine Man is manifestation of Ism-e-Allah Zaat( اللّٰہ ), which is comprehensive of all holy names of Allah. Hence, he is the God of all Gods, hence, God of universe.
• Since, Ism-e-Allah Zaat comprehends and contains all the Divine attributes and is base of entire marvels. Hence it is the origin of Divine disclosures and is famous as ‘God of all Gods’. The person who is its perfect manifestation is exact Divine Essence. He is true man of Allah who can see Allah. Moreover, he can see every hidden and revealed thing with his physical as well as spiritual eyes. In every era, one person is on the footsteps of Prophet Mohammad. He is ‘the absolute man of Allah’ of his era and leading Saint of all Saints or ‘al-Ghawth’.

Furthermore, he is perfect follower of the way of Prophet Mohammad. He unintentionally stays in the subjection of command and proximity of obligatory works. Whatever Allah has to do, He does it through him. (Sharah Fusus al-Hikam wal Aiqaan translated in Urdu by Maulana Abdul Qadeer Siddiqui-publisher Nazeer sons Lahore, Pakistan)

Sayyid Abdul Karim bin Ibrahim al-Jilli says in this regard;

Universal Divine Man is one who truly deserves to possess all the names and real attributes of Allah as per order of the Divine Essence. For Allah he is like a mirror. As the way one cannot watch one’s face without a mirror, Insan e Kamil also cannot see his real being without the mirror of ‘Ism-e-Allah Zaat’, as it is his ‘mirror’. The same way, Insan e Kamil is like a mirror to Allah. Allah has made it necessary upon Himself to see all His names and attributes only in him. Moreover he is the bearer of the Divine Trust. Allah says:

اِنَّا عَرَضۡنَا الۡاَمَانَةَ عَلَى السَّمٰوٰتِ وَالۡاَرۡضِ وَالۡجِبَالِ فَاَبَيۡنَ اَنۡ يَّحۡمِلۡنَهَا وَاَشۡفَقۡنَ مِنۡهَا وَ حَمَلَهَا الۡاِنۡسَانُؕ اِنَّهٗ كَانَ ظَلُوۡمًا جَهُوۡلًا ۙ

Meaning: We presented Our Trust to the skies, earth and mountains. Everyone refused to bear it but man (Insan e Kamil) picked it up. No doubt, he is cruel (towards his nafs-innerself) and ignorant (of his highest rank near Allah). (33:72) (al-Insan al-Kamil page 391)

INSAN E KAMIL IS THE MANIFESTATION OF MOHAMMADAN REALITY

Ibn Arabi says that Universal Divine Man manifests the Mohammadan Reality:

• After Prophet Mohammad, there will neither be a Prophet nor a Messenger who would bring a new sharia. However, after him, there will always be one ‘perfect’ individual in every era, who will be manifestation of Mohammadan reality. He adorns the station of annihilation in the Prophet. That accomplished individual is the Saint of highest level. In every era, one chosen Saint has the privilege of this spiritual rank.
• From pre-existence till eternity, Prophet Mohammad keeps changing his physical dresses in every era. And only in the beings of ‘the perfect individuals’ does he manifest himself. (Sharah Fusus al-Hikam wal Aiqaan)

Ibrahim al-Jilli says in his work ‘al-Insan Al-Kamil’;

• The Mohammadan reality manifests itself in every era in the being of Universal Divine Man of that age. He manifests according to the requirements and conditions prevalent in that age. Moreover he is the representative of Prophet Mohammad in that era.
• Insan e Kamil is the celestial pole around whom whole existing universe revolves from pre-existence till eternity. Ever since existence started till eternity, he is unique entity. Then, there are different physical dresses for him in different ages (he appears in different physical appearance in each era). In accordance to that particular physical dress, he has a name that would not go for his other dress. His actual name is Mohammad and his patronymic is Abu al-Qasim. While, his epithet is Abdullah (absolute man of Allah) and his title is Shamsuddin. In every era he has new name which suits to the physical dress in which he appears in that age.
• Among the levels of existence, the level and marvel at which Prophet Mohammad was, none else can ever achieve that. The behaviours, conditions and actions of the beloved Prophet are witness that he was unique in these marvels. He is undoubtedly Insan Kamil Mukamil. Rest of perfect Prophets and Saints adjoin him the way ‘perfected ones’ adjoin to ‘the Perfect’. They relate to him just as the ‘distinguished ones’ relates to ‘the Distinguished’. However, unanimously the ultimate and absolute Universal Divine Man is Prophet Mohammad.

ONENESS WITH ALLLAH

Sultan Bahoo says about spiritual levels of annihilation in Hoo, Oneness, annihilation in Allah, immortality and union with Allah:

چار بودم سہ شدم اکنوں دویم

و ز دوئی بگذ شتم و یکتا شدم

Meaning: Initially I was four, then became three, afterwards two and when I surpassed duality, I became One with Allah. (Ain-ul-Faqr)

Here, he explains the levels of Oneness that, initially he was four i.e. he, his Murshid, the Prophet and Allah. When he annihilated in his spiritual guide, there remained three. Then he annihilated in Prophet Mohammad and what remained of him was two. When he annihilated in Allah, then becoming One he converted into an embodiment of Oneness of Allah. And this is the reality of Kamil Insan.

Amir Khusrow states about this status of Oneness:

من تو شدم تو من شدی، من تن شدم تو جان شدی

تاکس نگوید بعد ازیں، من دیگرم تو دیگری

Explanation: I became you and you became me. I became the body and you became its life (soul). Now, no one can say that I am someone else and you are somebody else.

How does one reach the level of annihilation and immortality with Allah?

There are three stages of annihilation: First is annihilation in spiritual guide (Fana-Fi-Shaikh). Second is annihilation in the Prophet and lastly the third is annihilation in Allah. In order to attain the level of annihilation in Allah, seeker must firstly reach level of annihilation in spiritual guide. Spiritual guide is already annihilated in the Prophet and Allah. Hence, when seeker annihilates in spiritual guide, he automatically reaches the level of annihilation in Prophet and Allah through mediation of perfect spiritual guide. So, all the effort is required to reach the status of annihilation in the spiritual guide. For that, it is necessary to have ardent love for the spiritual guide. In Faqr it is metaphorical love (Ishq-e-Majazi) and this is what leads to Divine love (Ishq-e-Haqeeqi).

According to perfect Mystics, we can reach Divine love by means of metaphorical love, i.e. love for the spiritual guide. Usually, masses consider metaphorical love as love for a man by a woman or for a woman by a man. Which is actually lust and a devilish game. Moreover the Islamic law does not allow it. On the path of Faqr, metaphorical love means love for the spiritual guide.

How one attains love for spiritual guide?

For love of spiritual guide, the method adopted in all spiritual ways is that the spiritual guide advises the seeker to contemplate guide’s image. Nowadays, in some of the chains, even pictures of spiritual guides are actually provided for this purpose. The seeker remains absorbed in imagining and thinking about his spiritual guide. This method is deceptive, as today’s age is full of deception. Moreover, this method is a form of idol worship and polytheism (shirk). As it is human nature to develop love for the one, in whose imaginations or thoughts, he ever remains absorbed. Then this love turns into ardent love.

But in Sarwari Qadri order, this method is neither acceptable nor adopted. As Sarwari Qadri order is not related to ranks and status. It is beyond travelling through realm of angels (alam al-malakut), realm of power (alam al-jabarut) or lote tree (Sidrat al-Muntaha). In fact, its beginning and end is only ardent Divine love and Divine vision. Hence, whoever is distracted by the attraction of these realms, his journey of Divine vision ends. Certainly, Divine lovers do not desire anything apart from Allah nor do they focus upon other things.

Method in Sarwari Qadri Order

In Sarwari Qadri order the metaphorical love of spiritual guide grows through contemplation of Ism-e-Allah Zaat. That is, when the seeker starts contemplation of Ism-e-Allah Zaat, he gets the image of spiritual guide first. In this way the love of spiritual guide begins.

This method has two advantages. Firstly, there is no deception in it as one gains it through Ism-e-Allah Zaat. And whatever is gained through the name of Allah can never be deceptive. Secondly, when disciple gains spiritual guide’s image through contemplation of Ism-e-Allah Zaat, it confirms that his Murshid is perfect. Moreover, it is a proof that he is on straight path. Then, this love turns into the love of Holy Prophet. Afterwards, it transforms into Divine love and seeker climbs up the destination of annihilation and immortality with Allah. Thereafter, the seeker drowns in ocean of Oneness.

Spiritual guide himself is the manifestation of Ism-e-Allah Zaat. So, when seeker annihilates in his Murshid, he automatically attains union with Allah. In path of Faqr, the seeker does not have to go through hard mystic struggles. He only has to annihilate in spiritual guide through his love, then access to Oneness is an automatic process. Sufis refer to this state as annihilation in spiritual guide. The seeker annihilates in spiritual guide and becomes complete reflection of the esoteric and exoteric attributes of his spiritual guide. Since, the Murshid has already acquired unity with Allah that is why the seeker gets access at once.

Sultan Bahoo says about annihilation in spiritual guide:

• As a matter of fact when the perfect and accomplished spiritual guide gives Divine guidance and persuasion to the seeker of Allah through contemplation of Ism-e-Allah Zaat, he makes him annihilate in the spiritual guide and takes him to the level of a different and better personality. (Nur-ul-Huda)
• You must know that annihilation in spiritual guide is a magnificent level. Some fools are at the level of annihilation in Satan and ever remain baffled. Moreover annihilation in spiritual guide means that the seeker’s body, words and states become same as that of the spiritual guide. That is, the characteristics, behaviours, appearance and nature rather entire existence of seeker and spiritual guide become one and same. (Nur-ul-Huda Kalan)
  

In Sarwari Qadri order, the seeker attains all stages of annihilation through Ism-e-Allah Zaat. Afterwards, the perfect spiritual guide takes the seeker to Mohammadan Assembly esoterically and presents him before the Holy Prophet. This level is also through contemplation of Ism-e-Allah Zaat.