When the transformation to “Abdal” (Elect of God)[1] took place, it is akin to that of crossing a bridge and then suddenly before you realized it you are on the other side. Pursuant this crossing, there is a sense of fearlessness in you except to Allah and also the sense of ever ready to serve The Almighty.

Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself.[2]

(They are) mighty against the unbelievers, they shall strive hard in Allah’s way and shall not fear the censure of any censurer.[3]

“Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah, the Cherisher of the Worlds.” [4]

“Allah I serve, being sincere to Him in my obedience.” [5]

 

I did not do it of my own accord. This is the significance of that with which you could not have patience. [6]

 

Of those We have created are people who direct (others) with truth, and dispense justice therewith. [7]

 

Prophet Muhammad (pbuh) had said to the effect:

 

There shall be always a group of my people who will steadfastly uphold the Truth. They are fearless to those who harbour ill-will towards them. That shall be their stand until kingdom come.[8]

 

There three things which if a person have them then they have achieved the pinnacle of faith:

 

1.             He loves others for the sake of Allah;

2.             He loves Allah and His Messenger more than  others; and

3.             He rather be thrown into the fire than reneged from his faith.[9]

To this end Syeikh Abdul Al Jilani had said to the effect:

 

Allah will grant you a new life.[10]

In short, you are (spiritually) elevated and have your own personal strength. It can be said that you have became an extra ordinary man. [11]

They are truly guided. They too can guide others to the truth. They are truthful and bear witness of the truth in others.[12]

They are outlets of Divine Grace for all His creations.[13]

You are the successor of the Messengers, Prophets and the Elects of God. You are the last station of all saints and all living saints shall come to visit you. [14]

Visitors from afar and near will come visiting bringing with them gifts and presents as well as offering their services to you. [15]

It can also be said that you are the spiritual protector for the town and its people. [16]

As they are the Elects of God only God knows them. They can be the Poor, the Lepers, the Gentle, the Weak, the Learned, the Anonymous and others.

 

And in their properties there was the right of the Sa’il (the beggar who asks), and the Mahrûm (the poor who does not ask the others).[17]

 

(They are) gentle towards the believers, stern towards the disbelievers.[18]

 

Prophet Muhammad (pbuh) had said to the effect:

 

Those Elects of God are be guided by Him and are endowed with Divine knowledge.[19]

 

He (Uwais Al Qarni) himself is a Leper. However after his supplication, God cured him of the disease except for a tiny spot as big as a dinar or dirham.[20]

 

They are the Weak who are in apparent truly very weak covering themselves with worn out clothing and are ignored by the general public however if they supplicate or curse someone, it will be granted by God[21]. 

 

The ones who attracted my sympathy are those faithful ones who are reasonable, abundance in worship, anonymous, ignored by the general public, have barely sufficient sustenance, great patience, short-lived, bare of asset and hardly complained.[22]

 

Truly, Allah is The Most Gentle and He loves they who are gentle. He gives the gentles that which He will not give to those who are rough.[23]

 

Food for two is fit for three; food for 3 is fit for 4 peoples.[24]

 

Food for a person is fit for two; food for two is fit for four and food for four is fit for eight persons.[25]

 

It is known that when the Elects of God knew that Prophet Muhammad [pbuh] was in Madinah (after Migration), they came down from the hills and valleys in the tune of about 400 of them to embrace Islam in the hand of the Holy Prophet. [26] Since they are homeless, the Holy Prophet placed them in his mosque together with all the other Companions who were homeless because of the migration (from Makkah). They were called “Ahli Sufah”. [27] The Messenger of Allah loved them so much that he uttered the above last two traditions with the hope that other Companions would call these Ahli Sufah to partake food with them. [28]

 

There was one occasion, it was reported to the Messenger of Allah that one of the Ahli Suffah fainted whilst doing his worship because of starvation. The Messenger of Allah said that if his other Companions knew of the special status that person is to Allah, they would soon follow suit that Ahli Suffah. [29]

 

In relation to the Learned, Syeikh Abdul Al Jilani had said to the effect:

 

Their mind becomes the fortress of Divine knowledge and they are privy to Divine secrets which many are not privy to. They are the Elects of God who have been brought closed to Him. Their minds have been cleansed to receive Divine knowledge and secrecy. They have become Divine instrument to lead people to the truth and prohibit them from committing sins and immoral acts. They are the Elects of God.[30]

 

 

 

Bibliography

[1] The phrase “Elect of God” is borrowed from Gospel of Barnabas; the word “Abdal” from the meaning given in 
   Futuh Ghaib is “Divine Instrument”.

[2] Al Mujadilah (58):22

[3] Al Maidah (5):54

[4] Al Anaam (6):162. Devotion and dedication became a reality.

[5] Az Zumar (39):14. Devotion and dedication became a reality.

[6] Al Kahfi (18):71-82. Khidir and Moses.

[7] Al Araaf (7):181.

[8] Translation of Sahih Muslim, Book 3, 655 (1994).

[9] Translation of Sunan Ibnu Majah Book 4, 743 (1993).

[10] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 20 (1990).

[11] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[12] Syeikh Abdul Qadir Al Jilani, Op cit 95..

[13] Syeikh Abdul Qadir Al Jilani, Op cit, 140.

[14] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[15] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[16] Syeikh Abdul Qadir Al Jilani, Futuh Ghaib, 21 (1990).

[17] Adh Dzaariyaat (51):19

[18] Al Maidah (5):54

[19] Translation of Sunan At Tirmidzi, Book 3, 273 (1994). “Dinar” or “Dirham” refers to the Coin used at that
     point of time.

[20] Translation of Sahih Muslim, Book 4, 457 (1994).

[21] Translation of Sunan Ibnu Majah Book 4, 852  (1993).

[22] Translation of Sunan Ibnu Majah Book 4, 854  (1993).

[23] Translation of Sunan Ibnu Majah Book 4,  419 (1993).

[24] Translation of Sunan At Tirmidzi, Book 3, 368 (1994).

[25] Translation of Sunan At Tirmidzi, Book 3, 369 (1994).

[26] Zainal Ariffin Abbas, op cit, 51; Mohd Sulaiman Hj Yasin, Mengenal Ilmu Tasawuf (Pengantar), 30   
    (1997).

[27] Akram Diya Al-Umari, Madinan Society at the time of the Prophet Vol.1, 86 (1991).

[28] Akram Diya Al-Umari, op cit, 91; Sahih Al Bukhari Vo1. 8, 308 (1990).

[29]Translation of Sunan At Tirmidzi Bk. 4,  19 (1993).

[30] Syeikh Abdul Qadir Al Jilani, Op cit, 95.