translated & edited by G.N. Jalbani and David Pendlebury (Octagon Press 1982)
Purification according to "the Law"
Here it is necessary to give a clear exposition of the signs which
characterize these three types, and also to mention the rules which the
lawgiver laid down for the purification within each of them of the three
faculties.
Then we can make a distinction between the form of purification which is
termed reformation, and another form of purification which has as its
outcome an actual change in the person's nature.
We can also mention the distinction which the lawgiver himself made between these two forms.
In discussing the form of the Law, which is given the name of Islam, we have in mind the bodily faculty.
What this means is that there is only an outward acknowledgement and
performance of what is required. The truth concerning this faculty is as
follows:
The heart, the intellect and the self in their capacity of maintaining the
limbs and organs of the body, merging in with them, and causing them to
perform their various functions, collectively receive the label of bodily
faculty. In other words, the term corresponds to that state where heart ,
intellect and self are completely absorbed in the service of the bodily
limbs and organs... it is this faculty that is generally under discussion in
the law, and it will be in the light of the functioning of this faculty that
reward or punishment will be meted out in the next world.
Thus the remedy fixed in the law for dealing with a scoundrel is merely an
external one. He is held in confinement whether he likes it or not so that
he has to desist from his crime.
...............
The following are the three basic types of hypocrite:
1. First there is the type of person who is ruled by his physical energy and his carnal self. Both his heart and intellect are subservient to these, and his aggressive and perceptive selves lend him their support. By nature, such a person goes wherever he likes without the permission of law or reason and does whatever he wishes. He becomes involved in love affairs, even though reason and law forbid it. If he is held up to shame by conventional standards, he pays this no heed whatsoever. He always keeps in mind some excuse or other for his behavior, and uses this to drive out any thought for the Law which may be lurking like a last grain of faith in the back of his mind.... such a hypocrite [is described] as deceitful... they try to deceive
god...
Sometimes this type of hypocrite sinks even lower than this and does not
take the slightest note of the law, being entirely satisfied with his
unspoken excuse-- though at times, conflict and contradiction may flare up
in his breast.
Or he may sink still lower and, holding firmly to his sense of license,
become totally indifferent to the prohibition of the law.
Occasionally he may sink to the lowest level of all and actually begin to
take pride in his sin and start to demonstrate his beauty.
A person of this type plunges himself into such indulgences as gluttony,
drinking, playing chess, gaming and setting animals to fight one another. He enjoys ease and fine living, and forever craves splendid clothes and finely decorated houses. The very thought of these things gives him pleasure, and his heart takes delight in seeking them. Even his intellect is likewise engaged in striving for them. He is angry with those who criticize such activities, and takes as his friend whoever approves of his pursuits. He shows aversion towards everything which tends to keep him away from his pleasures. Where friendship is concerned, he spends his wealth lavishly and gives freely of himself to help any friend in need. Conversely, if he has occasion to show hatred he thinks nothing of abusing, striking or even killing the offending person. He may keep a grudge concealed for a long time, but in the end it will come into the open. His intellect uses every possible device to conjure up the image of pleasure and it thinks up stratagems to obtain it. It removes any obstacles from his path and grants him license in anything he might consider himself unable to do.
2. The second type of hypocrite is one whose aggressive energy is excessive, with the result that his self and his intellect are subservient. Such a person is constantly engaged in gaining dominance over his fellows and revenging himself on those who put up any resistance. He can conceal a grudge for a long time, and is continuously thinking of killing, striking, overthrowing, or humiliating his adversaries. He accepts those that defer to him and seeks to overthrow anyone who happens to be his equal. The slightest word is enough to make him lose his temper and declare that he is not the sort of person who can brook any dishonor or threat....
... [he will ] go to extremes in the pursuit of his honor. In this respect, his
self obeys him and his intellect assists him. He is prepared to tolerate any
hardship if he can thereby give practical expression to his anger. With the
greatest ease , he devises plans to show his rancor and revenge.
Sometimes, on the other hand, he may be seized with such a degree of
friendship for people, or attachment to a custom , that he strives
valiantly on their behalf, without considering the prohibitions of law and
reason. It is an essential feature of his conduct, so he says, to remain
loyal to his friends, and it is an inherent part of his constitution to
abide by his own customs. He is not one of those shameless creatures who can change friends and customs from one moment to the next. In the opinion of the uninformed, such people with a marked aggressive drive are truly strong and superior to those who are driven by lust. However, tastes
differ.
3. The third type of hypocrite is one whose intelligence is confused. Or
perhaps his intellect may be sound, but he has nonetheless fallen into some sort of error [anthropomorphism, agnosticism...].
Alternatively , the situation may be that his intelligence has been
overrun by dark oppressive thoughts, so that he is no longer convinced
about anything and is thus unable to bring his intentions to any sort of
conclusion. Or it may be that he has gone too deeply into poetry or
mathematics and thus failed to give sufficiently deep thought to the law.
Thus there are basically three types of hypocrite; but owing to the fact
that the three types may be mixed together in varying combinations,
depending on the context and the activity in question, there are ultimately
innumerable different types.
The remedy established by the law giver for these various types of hypocrite is that they should live in such a way that their intellect should control their aggressive self, and the latter should control their carnal self. Each of these controls is maintained by appropriate actions.
... when the intellect is eventually convinced of [the benefits of following the Law], the nature of the aggressive self will be duly reformed. Thus, the individual will experience the fear of punishment, the hope of reward,
and the love of god in all his signs. Then the self may devote all its energy to this fear, hope and love, at the same time as subduing the aggressive self and shunning its actions.
God bestowed his favor upon the intellect, so that he might converse with it according to its nature. He gave it a certain degree of freedom in order to enable it to understand his attributes and in order to remove its suspicion and doubts. He also bestowed other favors on it, such as empowering it to rule over the aggressive self and deal with it according to
its nature in the light of the fear, hope and love of the benefactor, retaining those aspects of the aggressive nature which would be of value in eternity.
Furthermore, He allowed the aggressive self to rule over the animal self and to direct such of its activities as were desirable towards the life to come. As a result it became like someone who relinquished immediate gain in favor of the future life.
Basically, this method consists in following the natural equilibrium... and
so the bodily method is for the body to follow nature; while the spiritual
method consists in following a strong and balanced self.
To enlarge on this point: all individuals of whatever species differ from
one another; some manifest the specific form completely, while others ,
owing to inherent physical defects, do not receive every aspect of the
inherent imprint.
There are even some who are fundamentally at odds with the
characteristics of the species. For example, the specific human form
requires that sexual desire, anger and courage, should appear fully and
complete in man, not partially. In some men, all these emotions are indeed
manifested in a complete form; but in others they are only partially
apparent. There are others yet again in whom physical degeneracy has brought about undue timidity and impotence.
Man's internal constitution demands that the intellect should rule over the
aggressive self and the latter should control the carnal self.
Let us suppose there is a man on horseback who has taken a panther with him to go hunting. In such a stituation the essential requirement is that the rider should be able to control the panther, and that the panther should be able to catch the prey.
Essentially the law is in accord with a balanced natural disposition.
Thus if the intellect prevails over the aggressive self, and the latter
dominates the animal energies, a balanced state is produced in the
individual. He may then proceed to fix the suitable course for his animal
energies to follow in order to satisfy such needs as eating, drinking,
clothing, shelter, marriage, etc.-- in such a way that these do not clash or
conflict with his intellect nor do they impede his aggressive energy. In
this manner the reformation of the animal faculty is achieved.
The individual allows his aggressive faculty to pursue the middle course in
life, at the same time as avoiding any disturbance of the animal
energies....
Clearly the intellect has an important part to play in both these
processes. Practices have been established, by means of which the animal self can be made to obey both the aggressive self and the intellect-- such practices as the keeping of fasts and the performance of good acts for the expiation of sins. Here, both intellect and aggressive self combine to demand the performance of a particular act whether the animal self should wish it or not.
Similarly , a method has been found for the purification of the aggressive
energy, and this comprises perpetual service and the practice of audition.
The people who follow this course of purification fall into a number of categories.
First there are those whose heart faculty is well purified...friendship with
god and with his prophet and perpetual service have become their dominant characteristics. All their anger is vented on waging war on the enemies of god.
Then there are those whose carnal faculty is highly purified, and they are
entirely engrossed in giving up the charms of this transitory life.
Next come those whose intellectual faculty is very strong . They are
accordingly known as "the firmly rooted in knowledge".
Then there are people who , though they may not have achieved complete
purification, have nonetheless saved themselves from the evil of hypocrisy to a certain extent. These are called "the companions of the right hand".
There are yet other types of person, but to enumerate them all would go
beyond the scope of this present work.
Saying of Muhammad: That person in whom these three things are found is a pure hypocrite: first, when he makes a promise he does not fulfil it; second, when he disputes with someone he becomes abusive; and third, when something is entrusted to him he betrays his trust.
[The Koran] has drawn a very vivid picture of these three kinds of person and has removed the extraneous material which fools had allowed to be mixed into this spiritual method. Thus [God] prevented men from fasting
continuously and frowned on a life of isolation and seclusion. This was in order that the balance should not be lost on the scales of the spiritual method-- between internal constitution and the requirements of a healthy nature...
from The Altaf al-Quds of Shah Waliullah
Shah Waliullah of Delhi
TRANSLATED BY G. N. JALBANI
REVISED AND EDITED BY David Pendlebury
The Sacred Knowledge is regarded as a fundamental text in both East and West by students of Sufi thought. Through Professor Jalbani’s rendering, the book shows how the 18th century mystic of Delhi discharged his task. In Waliullah’s own words, ‘The purpose behind writing this discourse is that only those problems pertaining to perception and the mystical unveiling are mentioned.’
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