Hekam Ibn Ata-Ellah - Parts 7, 8 & 9: from 72 to 88.
Hekam Ibn Ata-Ellah -- Part 7
(72) The Branches of Humiliation grow longer when the seed is Greed.
As I understand, the humiliated person meant here is someone who feels he is at mercy of others regarding income. Fear for sustenance and looking at any direction other than God, as having control on sustenance are uncalled for, according to religious view, since (a) sustenance is preordained, and (b) God is the ultimate and only Giver.
A religious person's attitude is that of calmness and faith in God, coupled with exerting effort to satisfy one's needs without greed. Greed exposes a person to several possible problems, including stressing oneself at work to earn more money and satisfy all one wishes to have. And if it is a common behavior in a community then natural resources, which will always be limited, might not satisfy widespread greed. Gandhi said once, that there will always be enough for every man's need but there will never be enough for every man's greed.
It is a fact that not all people are equal at satisfying their wishes, and that can open the door for more negative personal qualities, and social problems. It might be a point of view worth considering, that encouraging practical goals, content and calmness (qualities that religions generally encourage) regarding satisfaction of one's needs, can be beneficial for society as a whole as well as for individuals. If this is associated with encouraging those who received more resources to be genuinely generous in sharing with the less fortunate, the overall social atmosphere can be much better and social problems far less.
Greed is often coupled with fear. A person keen on obtaining money, might fear losing an opportunity to earn that money. And this is probably a situation that leads a person to tolerate misbehavior of someone who might be in a position to determine the fate of a transaction or a contract (within the context of causes and effects of course). Ibn Ajeeba remarks that a person whose mind is preoccupied with greed and fear for sustenance and accepts to be humiliated is practically accepting a form of light or limited slavery. The strong words probably express a clear warning for Sufis on the path, not to compromise one's integrity for the sake of perishable worldly gains.
Greed, fear and acceptance of humiliation are signs of a thick Veil. A mind too busy with mundane issues would typically dedicate less time for a serious effort of inner purification. At finer levels of awareness, greed is one of the negative qualities that a Sufi should have overcome in favor of content with satisfaction of one's practical needs.
It is not wrong to work and earn money or to wear good and live a good life, but what one needs to be aware of is not to make such things all one wishes to have in life. Living and earning are part of life that has a much deeper meaning.
(73) Nothing led you like Illusion.
Ibn Ajeeba says that Illusion can lead some people like a man taking a tame animal (a cow or a donkey) with a rope to wherever he wants. The animal is totally helpless and does not mind going wherever his owner takes him. Linking this sentence to the previous one, Ibn Ajeeba says that to fear for sustenance and to be greedy is only out of being mired in Illusion. Illusion that stems from weak belief or doubt in God's guarantee of sustenance for every created being.
This sentence is another strong expression that probably gives the reader an impression of the seriousness with which Sufis consider Illusion and Reality.
(74) You are free from what you do not have any hope [of obtaining/ reaching/ achieving] and a slave of what you are eagerly anticipating [to obtain/ reach/ achieve].
Obsession versus detachment! Living one's life with hopes/fears or high expectations/disappointments is possible. What Sufis encourage is to live life without letting situations or goals 'control' one's feelings. Composure, has a different meaning here. It is not about being 'cool' or being distanced from daily events and people around us, it is about not losing sight of the bigger picture and the deeper dimension of what goes on.
This sentence expresses the same strong view reminding a Sufi student not to lose sight of Reality of appearances, while competently and appropriately dealing with events and what one faces in the course of life.
(75) Who does not head toward God through kind bounties, is led to Him tied in chains of [serious] tests.
Ibn Ajeeba says that neither disbelievers nor normal believers are meant here. This sentence is about the 'elite' of believers. People whom God wants to bring very close to Him.
Some would head toward God after only subtle hints. Others however, even though having recognized very clearly the worthiness of treading the path, are sort of procrastinating or taking matters at a slow pace. They might find themselves in testing situations where they have to either select to be mired in Causes or realize the prompt need for a serious advance on the path.
It appears that it is the usual case that one may have a choice to sort of ignore or deemphasize the spiritual aspect, but not the 'elite', they don't have that choice. One's consciousness being busy with mundane issues and easily distracted by endless 'appearances' coming across one's Life, can be the norm for the vast majority of people, the 'elite' do not have that option. It does not have to mean that they cannot competently deal with life and events, it simply means that one's scope of view is not limited to immediate appearances.
Taking advancement on the path seriously has some major effects like strengthening the detached mode, and gaining finer awareness as one gets closer to the Presence of God. The minor effects would be lessening the overall stress level first of all, and in addition it should not be surprising to actually see Causes taking a relatively favorable turn. That is like dealing with problems by looking at the roots while one also is watching the leaves and the fruits.
It is probably relevant here to mention that selecting to adopt some mystical concepts, meant for advancement on the path, for purely worldly gains or just to solve worldly problems, is missing the point and not considered being at the best of manners on the Path. I recall Sufi master Zarroq describing such a behavior as inappropriate, in his book the Principles of Sufism.
Different people have different perspectives about life's problems. Some might be scared from the thought of having problems, others would intentionally get themselves into trouble, yet others might think they can face and deal with any kind of problem thinking logically. However, if I understand correctly, none of the above cases apply to Sufis. I will try to explain what I have understood about the religious and specially the Sufi view in this regard.
Life is not without problems. One would try his best to avoid them, but they do come in one way or another. Facing them, some would not know what to do and just wish a problem to be solved somehow. Others would think and try to take steps to solve problems. In both cases, the typical attitude would be to find a way out, solve the problem and go back to a relatively 'normal' life.
Life's Problems as a reaction to one's thoughts and actions
Life's problems can be part of a retribution for a previous error. As I understand, in this case it is important to mend the situation through repenting and asking forgiveness from God and from others who might have been negatively affected in anyway by one's actions or sayings and correcting any wrongs as much as possible. 'Follow the bad with the good to erase it' as the Prophet said. Having a clean/cleansed past is very important for moving ahead on the Path. Grudges and negative feelings, held by others against a person (for something wrong a person has done or said) or held by a person against anyone else (for any reason) are like rocks filling a bag one is carrying on his back while trying to climb a mountain, they bog down. The more of them, the more difficult it would be for a person regarding spiritual progress. Not only that, but they can come back as problems in one's life from totally unexpected directions and in seemingly unrelated contexts and probably most importantly for a Sufi on the path, they thicken the veil. The solution is to avoid hurting others and asking for forgiveness and correct any errors.
The connection between one's thoughts and actions and the problems one faces in life (the reaction) might not be apparent when one is accustomed to look at existence through immediately sensed isolated islands of information. It appears that the picture one might get would be quite different if one tries to look at existence as an interconnected whole, not without meaning, interactive, responsive, and full of intelligence and life.
Seeking justice is of course legal and not an unreasonable request, and Islamic religious guidelines have regulated that part quite extensively. In fact it might be even wrong in some cases not to seek justice. But even in that case, being fair is absolutely required and wiping negative feelings towards others is strongly urged. [Quran 5:9] "O ye who believe! stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety".
With choosing not to forgive and seeking legal retaliation there might be a sense of a psychological relief. Maybe one should not underestimate the value of such relief. However, for someone serious about treading the path, what had this experience contributed in one's advancement on the Path? Nothing. It has not been used to gain leverage to climb, and if seeking legal retaliation was accompanied with anger and negative feelings for others, then that probably might have been translated into rocks piling up in the backpack as well as contributing in thickening the veil.
When it comes to Sufis, seeking legal retaliation is generally not a recommended option (I recall Ibn Arabi saying something to this effect in the Futuhat). The Sufi advice towards negative actions or sayings by others, is never to respond in kind, forgive, let go, and forget. Not only that but some even recommend responding with a good saying or action toward whoever initiated a negative saying or action.
The Quran says [42:40] "The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from God". And also [5-45] "Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal. But if anyone remits the retaliation by way of charity, it is an act of atonement for himself." In Islamic law, the victim or his/her kin (if the victim is a minor or physically incapacitated) has/have the right to ask for justice to be carried out as well as the right to pardon (at least on a personal basis. According to Shari'ah the State can still take action if it is necessary, disregarding the personal pardon.) I guess it is normal for most people to readily quote the part of 'eye for eye', but it seems to be normal also that not many would recall the part of 'forgiving and making reconciliation' or 'remitting retaliation'. The religious guidelines offer both options: to seek justice or forgive, and it is up to every individual (and community in general) to select the option he/she prefers. It takes a pure and a big heart, tenderness, courage and determination for someone who has been hurt to forgive completely and unconditionally. "But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs." [42:43] This is one of the traits of "those who believe and put their trust in their Lord" [42:36] (Ali's translation and comments on the verses 42:36-43 offer much more details.)
It is common when some one is under pressure or having been wronged to see expressions like "venting out" or "get it out of the system", etc. That's how probably most people view such situations and reactions to them. Maybe that is normal for most people. But maybe we should not generalize. Maybe not all people are the same. As I understand Sufis, clearing and purifying the inside of oneself and around, sweepingly, and as soon as possible, is important. Treading the Path requires clarity and purity inside and around one, so "sweeping" negative feelings all around is critical. That is why to forgive or asking for forgiveness is essential.
As important as forgiveness might be for moral, psychological or social
reasons, there is a very precious spiritual reward for it: "but if a person
forgives and makes reconciliation, his reward is due from God" [42:40]. One of the descriptions of righteous
people in the Quran [3-134] is: "Those who spend (freely), whether in
prosperity, or in adversity; Who restrain anger, and pardon (all) men - for God
loves those who do good." 'Those who do good' in the verse stands for the Arabic
word 'Al-Muhsinon' which, according to Ibn Ajeeba in his comment on the verse in
his Tafseer (Expostion of the Quran) titled Al-Bahr Al-Madeed, can also mean
those who have surpassed the level of Al-Mu-minon (true believers) who in turn
are at a higher level than Al-Muslimon (submitters to God). Islam is the large
set, within which Iman is a much smaller subset, and within that subset, Ihsan
is an even smaller subset. Few and very fortunate are those who belong to that
small group of men. Zarroq says in the Principles, that Sufism is about
reaching the level of Ihsan and being a Muhsin. And forgiveness appears to be an
important key to reach that stage of spiritual awareness. The same word (Muhsinon)
appears again in (16:126-128) :
(16:126)"And if ye do catch them out, catch them out no worse than they catch
you out: but if ye show patience, that is indeed the best (course) for those who
are patient."
Comment by Yusuf Ali: In the context this passage refers to controversies and
discussions, but the words are wide enough to cover all human struggles,
disputes, and fights. In strictest equity you are not entitled to give a worse
blow than is given to you. But those who have reached a higher spiritual
standard do not even do that. They restrain themselves, and are patient. Lest
you should think that such patience only gives an advantage to the adversary,
you are told that the contrary is the case: the advantage is with the patient,
the self-possessed, those who do not lose their temper or forget their own
principles of conduct.
(16:127) "And do thou be patient, for thy patience is but from God; nor grieve
over them: and distress not thyself because of their plots."
Comment by Yusuf Ali: In the previous verse are laid down the principles of
conduct in controversy for all Muslims ... There patience was recommended. In this
verse a command is directly addressed to the Prophet, 'Do thou be patient.' It
is a command: his standard as the Great Teacher is much higher.
(16:128) "For God is with those who restrain themselves, and those who do good [Muhsinon]."
Comment by Yusuf Ali: And the Surah ends with the highest consolation which the
righteous can receive: the assurance that God is with them. A double
qualification is indicated for so high an honor- (1) that they should not yield
to human passion or anger or impatience, and (2) that they should go on with
constancy doing good all around them. To attain the Presence of God in the sense
of 'I am with you' is the culmination of the righteous man's aspiration.
Problems can also come as reminders to see through the veil, or tests of one's ability to see through: [Quran 29:2-3] "Do men think that they will be left alone on saying, "We believe", and that they will not be tested? We did test those before them, and God will certainly know those who are true from those who are false." The Prophet said about earthly life : "It is the abode of test not the abode of rest." Earthly life is a series of unceasing tests, both the good times and the bad times. One's behavior in good times might have an effect on what kind of tests he/she faces in bad times.
Tests should not be taken lightly, and one should ask God for protection and Mercy when there is a serious test: "Our Lord! lay not on us a burden greater than we have strength to bear."[2:286]. Sometimes, a test can appear challenging, even for great men. The Quran says about previous Messengers and their people: "Or do ye think that ye shall enter the Garden (of Bliss) without such (trials) as came to those who passed away before you? They encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: 'When (will come) the help of God' Ah! Verily, the help of God is (always) near!".[Quran 2:214]. At such times, it is unwavering faith and never losing hope that are very important. God's help is inevitably there, however patience and perseverance are essential.
A note about the Veil: If I understand correctly, the expression "tests that shake" means that those of faith, including Sufis, are taking the reality of the Veil seriously. However, to Sufis, the Veil's non-existence is real too. It appears to me that Sufis realize both situations without having control on why it all is what it is. Sufis appear to be trying to describe what they are experiencing. Another point probably worth noting is that the Quran also talks about Friends of Allah who do not grieve even during the events of the day of Judgment. Sufi literature also point to cases of men who are not shaken at all, regardless of events. The two cases (vulnerability to be shaken by events and not to be affected by them) appear to be stages of awareness. From Ibn Ajeeba's comment on verse (2:214), it appears that 'events that shake' are part of the stage of 'trials' that seems to be inevitable before reaching the stage of serenity and peace.
Back to tests! Seeking just to get out of a problem, which might come anyway, without trying to see why did it happen (not just stopping at the immediate causes) or try to gain the ability to see through, would probably be an example of what Ibn Ata-Ellah had said earlier: moving from one world to another, instead of getting out of all the worlds towards the Creator of the worlds, like a mill animal going in circles. It is getting nowhere as far as advancement in a spiritual sense is concerned.
Let's assume that one would try to face potential problems and when dealing with them would try to see through them. But, what about the psychological situation one might be in when a problem occurs? Not panicking is the answer actually. But how to gain that level of control on oneself? As I understand, consciously following religious guidelines has a certain result: [Quran 70:19-22] "Truly man was created very impatient. Fretful when evil touches him. And niggardly when good reaches him. Not so those devoted to Prayer." The verses continue onward describing religious guidelines that those who abide by them are no longer fretful. However, it is not a prayer without mindfulness. The importance of this point is emphasized several times, like in [107:4-6] "So woe to the worshippers, who are neglectful of their Prayers." In other words, praying without paying attention is likely not to bring back the desired result. A prayer satisfies a natural spiritual need. Different nations and different people have their own ways to address this vital need ("To every People have We appointed rites and ceremonies which they must follow" Quran 22:67). When attention is not paid to the spiritual side, different kinds of problems appear in one's life signaling that something is not right. The problems stem from ignoring that one's being has a physical as well as a spiritual side. Praying and paying attention to what one is doing and saying in his prayers is only the start. The Quran differentiates between being a Muslim (someone embracing Islam) and a Mu-min (someone who has realized what 'Believing' means): "The desert Arabs say, "We believe." Say, "Ye have not faith; but ye (Only) say, 'We have submitted our wills to God', for not yet has faith entered your hearts." [49:14]. The prophet said in a Hadith, that knowing what Belief is, has a certain sweetness.
Prayers, zikr or meditation, control over cravings, gentleness in one's behavior, and generally, consciously following religious guidelines will have their fruits. They support and strengthen a sort of a natural spiritual immune system that protects, by the Mercy of God, against negative spiritual /psychological /physical effects even when a person is not prepared for them or even aware of them ("Verily God will defend (from ill) those who believe" [22:38], "That is because God is the Protector of those who believe" [47:11]). An immune system that turns the same event that an unprotected or weakly protected person would perceive as shocking to what a protected person would perceive as a gentle little wave touching one's feet and receding. At various levels of clarity, depending on personal cases, consciously following the guidelines appear to result in a general calmness and not being emotionally overwhelmed by events, and not only that, but as it seems also, in gaining the background awareness to see through events, while dealing with a problem at hand.
How to determine whether a problem is a reaction to an error or a test?
I am not aware of an answer to this question. (Update Jan 2018: see Note #5 here, for a possible answer.)
General Rules to follow to avoid problems
There are general rules that are simple to follow to avoid problems or at least lessen their impact as much as possible. Treating people with politeness, avoiding aggressive behavior and watching one's language, are universal human qualities and pretty clear to anyone as being part of a civil behavior. Being ready to acknowledge and apologize when a mistake is made, and forgiving others for their mistakes. Giving out charity and helping those in need of help have a powerful positive effect. Doing something good for the benefit of family members, the community one lives within, and as much people as one can reach. Treating animals, trees, and the whole natural environment with care is also rewarding. The suggestions, so far, are probably universally acceptable and are more like asking any person from any part of the world, just to be a good person. A religious person, however, would base such behavior on Faith in God and would have the clear intention of following God's guidance. Furthermore, it is important to ask God for forgiveness for unknown/unintentional errors, and for protection and guidance on making the right decisions and taking the right footsteps in life. Staying always clean hygienically/spiritually through ablution (Wodu'/Gusl) is also often mentioned as important in strengthening protection. And of course there are the religious duties and guidelines, and regular remembrance of God. The above recommendations can help bring more good effects and prevent bad ones or at least considerably reduce their impact on one's life.
Steps to follow when a problem occurs.
The Quran says : "O ye who believe! When ye meet a force, be firm, and call God in remembrance much (and often); that ye may prosper. And obey God and His Apostle; and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering; for God is with those who patiently persevere" [8:45-46]. Ibn Ajeeba in his comment on the two verses (in his book Al-Bahr Al-Madeed), says that the mystical meaning of them is about behavior of one on the Path toward God. The particularities of an incident should not be allowed to overcome one's mindfulness of God. And the advice in this case, as the verses indicate, includes (a) firmness in face of events. Firmness here means not to panic (discussed above). This is the first and most important step, and seems to be considered a given here. A firm person is more likely to concentrate and continue with the following steps. (b) intensify the rhythm of remembrance of God. As the Quran says "for without doubt in the remembrance of God do hearts find satisfaction" [13:28]. (c) strict respect for religious ethics and guidelines. Following guidelines is expected from a religious person, but there could be some laxity in normal times, which a religious person cannot afford at times of trouble. It seems that most people are instinctively aware of that. (d) avoiding any unnecessary talk or dispute. To be silent as much as possible seems to be important. It seems to make a difference regarding conserving or dissipating energy and resolve. (e) patience and perseverance coupled with trust that God is closer than one thinks and aware of every detail.
Problems may come anyway, and they can be dealt with by solving them just to return to some perception of a 'normal life'. However, from a Sufi perspective the same problems can also be solved and at the same time the opportunity is used as a kind of a ladder to climb higher, spiritually. I guess that would be passing the test, making the veil thinner, and moving one step closer towards the point of getting out of 'confinements of all the worlds'. But this is not possible without the basis provided by clear adherence to basic religious guidelines as explained above. Hence, perhaps why Sufis have always insisted that Sufism is strictly based on following basic religious guidelines.
(76) Who does not thank [God] for bounties, has exposed himself to losing them, and who thanks has tied them with their reins.
Bounties are many and frequent. The way to make more of them come one's way is to appreciate what one has received already and thank God. "If you are grateful, I will add more (favors) unto you" [Quran 14:7]. Ibn Ata-Ellah uses a wild horse for an analogy: if one does not try to tame it, it will run away.
(77) Fear that [continuance of] His favors while you continue your misbehavior, might be gradually leading [towards eventual retribution]- [Quran 68:44] "by degrees shall We punish them from directions they perceive not".
(78) It is ignorance of the Mureed [Sufi student] to misbehave and his punishment is postponed then he would say: If what I did was a misbehavior, support [spiritual support] would have stopped and it [his misbehavior] should have led me away [from the Path]. Because support might be stopped while he is not aware of it, even if it is [the stopped support appears as] not going any further. And you might be stationed away while you do not realize, even if [stationing away appears as] Him leaving you and what you want [to do].
Ibn Ajeeba says that cutting sources of water from a tree does not have an immediate effect. Misbehavior on the path can be a serious obstacle for a Sufi student, and it can have its consequences, even if they do not appear immediately. The only cure is for a Mureed to repent and correct his behavior.
The guidelines, generally, apply to every religious person, it is just for a Sufi student, Ibn Ata-Ellah explains the consequences of misbehavior on progress on the path.
To most people, the notion of action and a response to that action is normally associated with physical activity. In a religious context however, the notion of cause and effect extends beyond the physical aspect. In sentence 78 for instance, making a mistake, even if it does not have a physical side, will have a negative effect on one's progress on the Path. Since the mistake is about the spiritual aspect, the response might not be immediately apparent, and one might not even feel and is aware of the response until it is late. Hence, it appears, Sufis' insistence on serious following of religious guidelines and also seeking assistance from a learned Sufi who has trodden the path and able to see the pitfalls that most people have not been trained to notice.
(79) If you see a worshiper whom God has helped [to worship] with 'Wirds' [regular acts of worship, recitations and remembrance of God], and He helped him continue [with that for a long period], do not belittle what his Lord has given him, just because you did not see on him the signs of the knowledgeables, or the delightfulness of the lovers [of God], because if it was not for [an expected] 'incoming' there would not have been a Wird.
Some Sufi students might be trying all they can for a long period without clear results of advancement on the Path. Ibn Ata-Ellah advices the one who notices this on a student not to underestimate his situation, because had it not been for God's mercy and guidance towards His path, that student might not have found his way to wirds in the first place. The sentence seems also to be indirectly encouraging the student in this situation to continue his wird.
A Wird is a routine set of acts of worship, reciting Quran and remembrance of God. The word to note is 'routine'. There are routine worship acts that every Muslim has to carry out, like the daily five prayers and the fasting of Ramadan every year. These are called 'Furood' or obligatory worship. The Furood are considered the basic minimum, that when carried out consciously and faithfully, while staying clean of sins and not hurting other people, might make the worshiper eligible to enter Paradise by the Mercy of God.
A desert Arab asked the Prophet once about what he should do to enter Paradise and the Prophet told him about the five pillars of Islam. Then the desert Arab said 'By God, I shall not add [to them] or take out [anything from them]' and the Prophet commented 'He will succeed if he has said the truth' [or if he was serious about it].
However, worship does not have to stop at furood. Those who aim at higher levels, can adopt more acts of worship and remembrance of God than the Furood. These are called the 'Nawafil' or the optional worship. A Hadith Qudsi (Divine) says that the Nawafil draws the worshiper closer and closer to God until He loves him. Nawafil can be random, but those with likely better results are carried out routinely and consistently. As the Prophet said about Nawafil: "little and continued is better than a lot but abandoned". The extra and optional acts of worship that are carried out routinely and consistently are what Sufis call a Wird.
Having recognized the central role of Wirds with regards to progress on the Path, Sufis paid a lot of attention to finding and prescribing the combinations or sets that 'work'. Each Sufi Tariqah (Group or Sect) is distinguished by its Wird prescribed by the Sufi Master who started it. But there are hardly any two Sufis with exactly the same Wird. Those who belong to a certain Tariqah usually have the same basic Wird but then every one is more likely to add something personal. Sometimes a Sufi Master might prescribe slightly different Wirds to different Mureeds (students) as he evaluates the spiritual level and the personal status of each Mureed.
A Mureed needs a Sufi master for many reasons. One of them is formally receiving the Wird in what is known as 'Ijazah' or a permission to recite and teach. As I understand, meeting a Sufi master is also important because Wirds do not come alone. There is a certain Divine Blessing (Barakah) transmitted through out the ages from master to student that goes back to the Companions who received it directly from the Prophet. The Blessing is not something that can be quantified or transmitted through written text. (This is probably the reason for Sufis' insistence on not relying on books alone no matter how extensive one's reading might be). That is why Sufis insist on obtaining Ijazah even for reciting the Quran and the Hadith that are so commonly printed and distributed among Muslims. What I understand is that Sufis are looking for the Blessing transmitted through personal meetings and contacts of eyes that took place between the receiver and the giver of Blessing all the way back to the Prophet. This is probably the reason why acknowledging members of a Sufi Chain of masters is given quite an attention in Sufi literature. It is common for a Sufi author to make sure to mention with notable reverence somewhere in his writings the chain through which he received the teachings. Some non-Sufi scholars by the way do not pay much attention to the Ijazah or the Blessing as explained above. As I understand, to them, understanding what is meant is possible from reading books alone without having to meet someone who has received a special permission to read, which is probably an attitude most people would find normal. Sufis, however, consider ignoring the Ijazah, a clear shortcoming in a scholar.
Back to the Wird. Consistency and continuity of the Wird is important. Even after a Sufi has realized and reached higher levels of awareness, the routine set of worship is not abandoned. Some Sufi masters consider it an ingratitude to abandon a Wird after having reached higher levels. The Prophet once was praying a long prayer until his feet swelled then when his wife commented on that, he said 'shouldn't I be a grateful worshiper?'.
A final note on Wirds is that they are different from Remembrance or acts of worship carried out in a Seclusion session. The latter is not performed routinely.
Signs of a knowledgeable: There are outer signs. For instance from what I have noticed in Sufi literature, especially the stories, some of the signs might be: Preferring silence over talk, Mild Manners, Calmness, not easily excitable, tendency to be thin due to strict control over cravings (including food) and frequent fasting. Anyway, such signs are general and hardly exhaustive and probably don't apply to any single person at a certain time. Sufis experience various Makamat (Stations) and their outer looks probably reflect what they are going through. The important signs are internal and not easily detectable, like not being obsessed with worldly matters and the ability to see beyond appearances.
(80) There are people whom God has directed to serve Him, and people whom God has chosen to love Him, "Of the bounties of thy Lord We bestow freely on all- these as well as those: The bounties of thy Lord are not closed (to anyone)." [Quran 17:20].
Hekam Ibn Ata-Ellah -- Part 8
(81) It is rare that Divine Incomings would come not in a sudden manner, to protect them, so worshipers do not claim they received them [Incomings] because they were prepared.
One cannot determine when or how Divine Light will enter the heart. All one can do is clean up his heart, improve his behavior, consciously follow religious guidelines, and be faithful and hopeful. One does not earn it, one tries to do what makes himself eligible and then stay the course. The Light shines when the time is right and not because one feels he is ready and prepared. It might come when one is least expecting it.
Logical analysis is a determined and a conscious effort tightly coupled with expectation about a result. It seems that the Sufi approach is exerting effort, because there is a Divine command to do so, however the sought result is not in one's hand to reach. It is only with God's Grace and Mercy that Divine Light would enter the heart.
(82) If you see someone answering every question he is asked, and expressing every vision he has experienced, and mentioning everything he has known, then conclude that there is ignorance in him.
(83) He only made the hereafter the place where He compensates Believers, because this home [earthly life] cannot contain what He wants to give them, and because He sees them more worthy than to compensate them in a home [earthly life] that does not remain [bound to perish].
(84) Who has found the fruit of his deed early, then that is a sign for acceptance [of deeds] later.
(85) If you want to know your worth/value according to Him, then see where He is stationing you.
(86) If He bestowed on you abidance [by religious guidelines], and reliance on Him instead of on that [abidance], then know that He has made His bounties flow to you in exceeding measure, (both) seen and unseen.
Hekam Ibn Ata-Ellah -- Part 9
(87) The best that you can ask from Him is what He wants from you.
Ibn Ajeeba said that what He wants from us is 'Istiqamah', which is 'standing firm on the Path'. That term is mentioned several times in the Quran, for instance in (11:112): "Therefore stand firm (in the straight path) as thou art commanded, thou and those who with thee turn (unto God)." He further explains 'Istiqamah' as to keep a balance between outer and inner aspects, to comply with religious guidelines (outside) and have the deep insight (inside).
Abiding by religious guidelines without considering the deeper aspect is ignoring what those guidelines are meant for. Thinking that it is possible to consider the deeper aspect while ignoring the guidelines is like dismissing that a human being needs a body to be who he is: a Body with an Essence.
Attaining that balanced view and realizing that state of Istiqamah is a precious goal, and the best thing one can ask from God. And Istiqamah is what God wants from servants.
(88) To be sad for missing to serve [God], while not exerting effort, is a sign of deceiving oneself.
Furood or obligatory acts of worship are presumed to be performed. What is being pointed out here is not exerting more effort on the path.
Ibn Ajeeba says that there is sadness of people deceiving themselves, and there is sadness of sincere people who are trying their best yet don't see that they are doing enough. And there is sadness of people who 'have reached', regarding even minor errors. The last type of sadness does not stay, since feelings like sadness do not overwhelm 'people who have reached' (Wasiloon).
