When I was poring over the manuscript known as Al-Qasd ilā Allāh by our master Abū al-Ḥasan al-Shādhilī, may Allāh sanctify his secret, I could not help but notice a striking resemblance between the meanings embedded in his words and those of Shaykh Mohamed Faouzi al-Karkarī. By the light of what I have gleaned from the teachings of Shaykh al-Karkarī, I found myself reading Sidi Abū al-Ḥasan’s words with a deeper insight. Numerous examples attest to this, but here I will begin with the theme of mushāhadah (awakened witnessing) and, drawing on the Shaykh’s teachings, examine how it ramifies to other pillars of the spiritual path—such as the role of the Shaykh—and to various aspects of spiritual education, wayfaring, and etiquette that one must embody for success on this journey.

Let’s start with tajalliyāt (divine manifestations). We all know that when the disciple is in state of of qabḍ (constriction) without an apparent cause, the appropriate behavior inside and outside worship sessions is total stillness: refraining from speech, movement, and even personal will. In other words, silence and surrender to the Divine Will. This waiting must be an anticipation and paving the way for witnessing the guiding and liberating star—this star being the star of knowledge guiding the seeker. Allāh the Exalted has indeed said, “And by the star they are guided.” (Qur’ān 16:16) Thus, the seeker gains clarity of mind, fully aware of the Sharīʿah ruling and striving to implement it, all while remaining in the station of multiplicity (farq).

When the seeker beholds the moon instead, he advances to the station of al-jamʿ (union), perceiving that all things originate from Allāh, thus actualizing tawḥīd (Divine Oneness). Thereafter, upon reaching maʿrifah (gnostic knowledge of Allāh)—the station of beholding the sun—his inner sight is truly illumined, and he then sees by the Light of God. Regarding this, al-Shādhilī says:

“If you find yourself in a state of constriction (qabḍ) without knowing the reason, then know that time then has two facets, night and day. Constriction most closely resembles the night, and expansion (basṭ) the day. Therefore, if constriction befalls you without a known reason, you must remain still, refraining from speech, movement, and will. If you do so, soon your night shall give way to daybreak, or a guiding star may appear, or a moon to shed its light upon you, or a sun to illumine your vision. The stars are the stars of knowledge, the moon is the moon of Divine Oneness, and the sun is the sun of Gnosis. If you adopt an active state [instead] in the darkness of your night, rarely shall you be spared ruin. Consider His saying: ‘And of His mercy He has made for you the night and the day, that you may rest therein and seek of His bounty, and that you may give thanks.’ (Qur’ān 28:73)” (p. 69)

Thus does mushāhadah illuminate the way for the constricted wayfarer, who acts in accordance with the Sharīʿah rulings and is guided by the teachings of his Shaykh who has planted that luminous seed in his heart. For mushāhadah is not merely beholding a light, but rather it is ongoing guidance, discernment, and radiance by which one walks through people. Allāh the Exalted has said: “And is he who was dead, and We gave him life and made for him a light by which to walk through the people, like him who is in darkness, never to emerge therefrom?” (Qur’ān 6:122)

The disciple must follow the Shaykh and emulate him for the shaykh is the door to this light by virtue of embodying the divine name al-Walī. Allāh indeed says: “Allāh is the Walī of those who have believed, He takes them out of the darknesses into the light.” (Qur’ān 2:257) The true Guide (murshid) of spiritual education is he whose knowledge benefits the seeker both in his presence and his absence. He is the highest exemplar, who must be ever-present in the seeker’s heart, so that the seeker might draw continuously from his light. The perfected Shaykh is a walī (friend of Allāh) who guides to Allāh by his very spiritual state (ḥāl), not merely by word. There is a real spiritual transmission between the Shaykh—who sends forth the light into the heart of the seeker—and the seeker himself, who experiences this light in actuality in the depth of his heart—the locus of witnessing. This light then radiates upon the seeker’s limbs, thanks to which he senses a transformation within himself and in his conduct, and finds tranquility and security in life. In this manner, he enters into a state of Divine withness (maʿiyya), care, and protection by being in the company of that saintly guide who has stripped himself of base traits and adorned himself with the Divine Attributes. The seeker thus can aspire to experience effacement of the self and subsistence in the Lord, and become among those firmly grounded in the knowledge of the Divine Names and Attributes, moving by God’s power, not by his own whims—despite not being infallible. The seekers from this kind are the ones who could be counted among the realized knowledgeable ones (ʿulamā) who harmonize Sharīʿah and Ḥaqīqah.

Concerning this, al-Shādhilī, may Allāh sanctify his secret, said:

“I beheld the Messenger of Allāh, peace be upon him, and I asked him, ‘O Messenger of Allāh, what is the reality of spiritual following (mutābaʿa)?’ He replied: ‘To behold the one you follow during all things, with all things, and within all things.’ [He (al-Shādhilī) also said]: ‘Any shaykh whose benefits do not reach you from behind the veil is no shaykh at all.’ [And he said]: ‘The true shaykh is he who directs you to your comfort in this world and the Hereafter by means of renunciation, not the one who directs you to toil and hardship.’ [He further said]: ‘A perfect man is not one who is alive within himself, but one who revives others.’ [And he stated]: ‘A perfect man is not one who has become free of fear for himself, but rather the one through whom fear is lifted from other than him.’ Allāh the Exalted has said: ‘Verily, the friends of Allāh shall have no fear upon them, nor shall they grieve.’ (Qur’ān 10:62) [He also said]: ‘Exalted (al-ʿazīz) among people is he who is firmly rooted in the knowledge of the “Who-ness” (al-huwiyyah) and directs (taṣarrafa) the decree of the Divine volition (mashīʾah), not by his whims, base desires, and nature.’” (p. 71-72)

Imām Mālik, may Allāh have mercy upon him, declared in the famous saying: “He who pursues the esoteric (taṣawwuf) without acquiring the exoteric (fiqh) will fall into heresy (tazandaq); and he who pursues the exoteric (fiqh) without the esoteric (taṣawwuf) will fall into transgression (tafassaq); but he who combines them both perfectly realizes himself in the truth.”

Thus, the seeker must adhere to the Sharīʿah rulings and not violate them under the pretext of his spiritual state. He must cling to the teachings of his Shaykh, not the words of fellow disciples, for they are all but patients, while only the Shaykh is the physician. The faqīr (abstracted seeker) is one who owns nothing; hence, he should never grow proud of his knowledge nor be satisfied with himself, so that he can receive continuous replenishment from his Shaykh’s wisdom. It befits him to attend gatherings of dhikr and samāʿ (spiritual listening), so that he may partake of their blessings and comprehend the meaning behind the recited mystical poems, for within them lie directives and counsels along the path to Allāh. He should also remain ever at the service of his Shaykh and the path.

Regarding this, al-Shādhilī said:

“Ten things—oh, and what ten things! Guard yourself against them: If you find a man claiming a station with Allāh that leads him away from the Sharīʿah, do not approach him. If you find a man who inclines to the company of those from the other gender, do not draw near to him nor expect his success. If you find a faqīr who returned to embrace the lower world (dunyā), then even if he is starving, do not approach him nor seek his company; indeed, his company hardens the heart for forty days. If you see a man who takes sufficiency (yastaghnī) in his knowledge, then do not feel safe from his ignorance. If you see a man satisfied with himself and complacent about his era, doubt him in his religion and be exceedingly wary of him. If you see a seeker who hears spiritual poems yet inclines to comfort, place no hope in his success. If you see a faqīr who does not attend the audition sessions (samāʿ), know that he is deprived of its blessings due to the disorder within his heart and his lack of comprehension.” (p. 73)

Indeed, majālis al-dhikr (gatherings of remembrance) hold vast virtue, as the Messenger of Allāh, peace be upon him, described its participants in the authentic hadith: “They are a people in whose company no one is doomed to wretchedness.” Likewise, the poems recited by the spiritual masters contain knowledge and secrets that stir the wajd (ecstatic faculty) and bring forth spiritual flows (madad). As for attending the gatherings of scholars, it should be limited to those that have reliable narrations and accurate chains of transmission, so that the benefit may be complete. The Messenger of Allāh, peace be upon him, said in the hadith reported by Ibn Mājah: “May Allāh brighten the face of one who hears my words and conveys them, for indeed, one who carries understanding (fiqh) may not be a man of understanding himself, or he may carry understanding to one who is more knowledgeable than he.”

Some memorize hadiths, yet perhaps interpret them in a blameworthy way, possessing a flawed understanding of the religion. However, if they transmit them to one who understands properly, all benefit through sound comprehension. Knowledge is not mere memorization or an accumulation of information, but rather a matter of spiritual tasting (dhawq) and a true realization of meanings. Indeed, even linguistically, fiqh means good and thorough understanding not possessing a great amount of information. The Messenger of Allāh, peace be upon him, declared in the hadith of al-Bukhārī: “Whomsoever Allāh wills good for, He grants him a deep understanding (fiqh) of the religion. Indeed, I am only a distributor (qāsim), and Allāh is the one who grants.” Al-Shādhilī said:

“When you sit with scholars, let it be upon the basis of well-transmitted knowledge and sound narrations—either you shall benefit them, or they shall benefit you—and that is the height of gain that you can aspire from them. And, when you sit with worshippers and ascetics, then seat yourself upon the carpet of zuhd (renunciation) and worship. Sweeten for them what they find bitter, and ease for them what they find difficult, and let them taste of spiritual knowledge (maʿrifah) that which they have not tasted yet. But when you sit with the truest of the true (al-ṣiddīqīn), then abandon what you already know and do not claim what you do not know; thus shall you attain the hidden knowledge and benefit from blessings beyond measure.” (p. 74)

Hence, let the seeker seize the available opportunities in the companionship of his saintly guide so that he may receive from his light. And remember that according to one’s capacity and readiness does one receive spiritual flow. Let him also constantly implore Allāh for spiritual openings, knowledge, and the secrets of the saints. Al-Shādhilī, indeed, said:

“The best thing a servant can ask of his Lord is the goodnesses (khayrāt) of religion. For in the goodnesses of religion lies the goodnesses of the Afterlife, and in the goodnesses of the Afterlife lies the goodnesses of this lower world. And in the goodnesses of this world manifest the distinctive traits of the saints of Allāh. The characteristics of the saints are four:(1) Servitude to Allāh, (2) Adornment with the Epithetes of Lordship, (3) Having a gazing view on what has been and what shall be, (4) Entering upon Allāh seventy times each day and departing likewise—being clothed each time in robes of light and nearness.”

May Allāh grant us true witnessing, keep us in the company of His beloved servants, and bestow upon us from the lights of knowledge and realization.

Reference:

Al-Shādhilī, Abū al-Ḥasan. Makhṭūṭ al-Qaṣd ilā Allāh. Edited by Sihem Chaabeni. Tunis, 2024.