- 03214507000
- sultanulfaqr@tehreekdawatefaqr.com
SUMMARY
Mujahadah (spiritual endeavour) is the relentless struggle to overcome the desires of the self and draw nearer to Allah. As stated in the Quran (29:69), “As for those who strive hard for Us, We shall surely guide them in Our ways,” it is through sincere effort that the path to Divine proximity is unveiled. This inner striving, or “greater jihad,” as described by the Prophet Mohammad (pbuh), purifies the soul and prepares it for the spiritual journey toward Allah.
Spiritual observation, or Mushahadah, refers to the experiential awareness of Divine truths. While Islamic belief begins with faith in the unseen, certainty only strengthens when belief is supported by personal experience. From a young age, humans have a natural inclination to seek understanding through direct observation. Yet, this desire is often dismissed or suppressed. If nurtured instead, it can fuel deeper spiritual conviction and lead one to greater faith.
The Holy Quran offers powerful examples of how observation strengthens belief. Prophet Ibrahim (AS) asked Allah to show him how the dead are brought back to life, not out of doubt, but so that his heart may gain complete assurance. Allah accepted this request and demonstrated His power through a miraculous display, transforming Ibrahim’s ‘knowledge of certainty’ into the ‘eye of certainty’. Likewise, Prophet Uzayr (AS) was made a sign for mankind by experiencing death and resurrection firsthand, reinforcing his faith in Allah’s absolute power.
Endeavour and observation are deeply intertwined. Striving against the self and its inclinations cleanses the inner being, preparing it to receive Divine light. Ghaus al-Azam described Mujahadah as “an ocean from among the oceans of Mushahadah,” in which the people of insight reside. Through persistent effort, the seeker purifies their inward and becomes worthy of Divine observation.
Data Ganj Bakhsh clarified that although nearness to Allah is ultimately by His grace, effort remains a prerequisite. He explained that endeavour is necessary for purifying the self, and without it, one cannot experience spiritual observation. He stated, “For nearness to Allah and for the spiritual observation, it is necessary that the inward be cleansed of the love of the world and that is only possible through endeavour.”
Sultan Bahoo echoed this truth, stating that a seeker must witness the realities of Divine Essence to reach the highest spiritual ranks. A perfect Fakir is one who lives in constant observation of the Divine Essence, detached from all worldly enticements.
The path of spiritual growth continues in every era for those who seek Allah sincerely. Today, that guidance is offered through Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman, who leads seekers on the journey of Mujahadah and Mushahadah, unlocking the realities of Divine gnosis for those prepared to strive.
Spiritual Endeavour And Observation: Basic Pillars Of Spiritual Development
Mujahadah (spiritual endeavour) refers to the effort and struggle undertaken by a person for the sake of achieving his goal which is proximity to Allah (Qurb-o-Visaal-e-Ilahi). Allah says in Quran:
وَالَّذِیْنَ جَاھَدُ وْ فِیْنَا لَنَھْدِیَنَّھُمْ سُبُلَنَا
As for those who strive hard for Us, We shall surely guide them in Our ways. And Allah is indeed with the virtuously excellent. (29: 69)
In the aforementioned verse, the word ‘Mujahadah’ refers to the effort made to attain closeness to Allah. Those who strive hard for Allah’s closeness are guided by Him and granted His proximity.
Some scholars interpret ‘Jihad’ as war against the enemies of Islam. However, Sufis interpret the same verse as an invitation to strive for closeness and union with Allah. There is a Hadith where the Holy Prophet (pbuh) stated upon returning from the battle of Tabuk, “We are returning from the lesser Jihad to a bigger Jihad.” When asked about the bigger Jihad, the Holy Prophet replied, “Jihad against one’s own self” i.e. to go against the desires of one’s baser self.
Thus, spiritual endeavour is a continuous effort and struggle to move towards Allah, overcoming one’s desires of the self and purifying the inward of worldly attachments. It involves first conquering one’s inner desires and then purifying the inward of negative influences. This leads to the freedom from worldly limitations and a spiritual journey towards Divine proximity. The aim is to strengthen the soul enabling it to transcend the boundaries of time and space and achieve closeness to Allah. For a seeker of Allah every moment is a part of this continuous spiritual struggle which ultimately makes one worthy of Divine closeness.
Belief in the Unseen
Observation refers to perceiving something with one’s own eyes or through another sense. Faith is related to certainty and belief. In fact, the foundation of every religion in the world is built on belief and conviction. A person adopts the religion towards which their belief and conviction inclines them.
The religion of Islam begins with faith in the unseen. The condition for being a Muslim is to believe in Allah, His angels, all His Messengers, destiny (whether good or bad), the Day of Judgment and resurrection after death. Faith in all these matters is essentially faith in the unseen, because at the initial stages of belief, a Muslim cannot see any of these things with their own eyes. Or, a child is taught about these matters after reaching a level of awareness. Their belief and conviction in these things is based solely on what they have heard. That is, they believe in these matters about God and religion only to the extent that they believe in what their elders tell them.
As a person ages, their experiences either strengthen or weaken their faith. Through experience, they gain observation. They observe that indeed there is someone who listens to prayers, provides sustenance, grants peace to the inward, gives honour or disgrace, and raises or lowers individuals, so their faith increases. But if satanic whispers prevent them from experiencing this observation, then their faith weakens.
Spiritual Observation Grants Certainty
Thus, the foundation of growth in faith is growth in certainty, and certainty is directly connected to observation. Even in a person’s general life, they can only reach the highest level of belief in things that they have firmly observed. Even the most credible scientific research is not widely accepted until it is tested and verified through experiment and observation. As long as observation remains weak, certainty remains weak and so does faith.
The desire to observe is part of human nature. In childhood, when a child is verbally told about something, they do not truly accept it until they experience and observe it for themselves. You can explain countless times to a child that fire is dangerous and not to go near it or they’ll get burned but until the child has personally experienced it, until the fire actually causes them some harm once or twice, they won’t fully believe it.
The same applies to every matter in life: what a person learns through experience and observation, they cannot learn to the same extent through verbal explanation alone. The matter of religion is no different. When a child is told about Allah, they ask countless questions about His existence and have a strong desire to know what Allah is like.
So, the desire to observe Allah’s Essence is a natural instinct that arises in innocent hearts. However, adults often suppress this desire harshly, saying, “Such thoughts about Allah are sinful. He is unseen and cannot be seen.” In doing so, the child’s natural desire to see Allah is crushed early in life. As a result, they never think of growing in observation, certainty, or faith, and remain confined to believing in the unseen alone.
Incident of Prophet Ibrahim
Whereas, if the child were encouraged, if they were told: “Allah exists, He is a Being whose presence is everywhere. If you grow in faith, then God willing, one day you will be able to witness and observe Him and see for yourself what He is like.”
Then, the more this desire and longing to observe Allah grows in their heart, the more they would be inclined toward faith and strive for spiritual growth until they eventually attain closeness to Allah and the vision and observation of His Essence.
But when this natural desire for the vision and observation of Allah is crushed in childhood, it blocks all paths of spiritual progress. The person ends up considering Allah as merely part of the unseen and becomes distanced from Him.
In the Holy Quran, Allah encourages His servants toward observation through the story of Prophet Ibrahim (AS). Prophet Ibrahim asked Allah:
“My Lord, show me how You give life to the dead.”
Allah responded: “Do you not believe?”
Ibrahim replied: “I do believe, but I wish for my heart to be at peace.” (2: 260)
This means that Prophet Ibrahim already had faith, but only to the level of ‘ilm al-yaqin’ (knowledge of certainty), and he wanted to strengthen his faith through observation and reach the stage of ‘ayn al-yaqin* (eye of certainty). He already knew that Allah is capable of everything and can certainly bring the dead back to life but this knowledge was intellectual. He wanted to combine that knowledge with direct observation so that his inward could attain complete peace and satisfaction.
Dead Birds Becoming Alive
Allah, knowing his sincere desire, did not become displeased with his request. Instead, to grant him this inner peace, Allah gave him the opportunity to witness it firsthand. He said:
“Take four birds and make them familiar to you. Then, cut them into pieces and place a portion of them on every hill. Then call them, they will come to you swiftly. And know that Allah is Almighty, All-Wise.” (2: 260)
The elegists explain that Prophet Ibrahim took four birds – a rooster, a peacock, a pigeon, and a crow. As commanded by Allah, he slaughtered them, plucked their feathers, minced their flesh, and mixed their body parts together thoroughly. Then, he divided the mixture into portions and placed one portion on each mountain, keeping the heads of the birds with himself.
Then he called out to them, saying, “Come!” By Allah’s command, the body parts flew through the air, separated and sorted themselves into their original components, and reformed the birds’ bodies. They rushed toward him on their feet, joined with their respective heads, and became whole again, just as they were before. They then flew away.
Through this powerful observation, Prophet Ibrahim’s faith and certainty became perfect, because he had now seen with his own eyes how Allah brings the dead back to life.
Incident of Prophet Uzayr
In a similar way, Allah highlights the importance of observation through the example of Prophet Uzayr (Ezra), peace be upon him:
“Like (Uzayr) who passed by a town that was in ruins, fallen on its roofs. He said, ‘How will Allah bring this back to life after its death?’ So, Allah caused him to die for a hundred years, then brought him back to life. Allah said, ‘How long did you remain (dead)?’ He said, ‘I remained for a day or part of a day.’ Allah said, ‘No, you have remained for a hundred years. Look at your food and drink, it has not spoiled. And look at your donkey, its bones are completely decayed. And this was so that We may make you a sign for the people. And look at the bones, how We raise them, then cover them with flesh.’”
When this reality became clear to him, he said:
“Now I know well that Allah has power over all things.” (2: 259)
Prophet Uzayr and Prophet Ibrahim were among the close and chosen prophets of Allah. There was no deficiency or flaw in their faith, yet in accordance with human nature, they desired observation so that their faith could reach the highest level so that no question about Allah’s power would remain in their hearts and their hearts could find complete peace. Allah fulfilled this natural desire of theirs. Observation became the nourisher of faith, meaning it advanced and strengthened their faith.
Mujahdah and Mushahada
In another place, Allah says: “In this way, We showed Ibrahim the realms of the heavens and the earth so that he would be among the possessors of firm certitude.” (6: 75)
Thus, it is proven that Allah Himself has shown the way to perfect faith through observation. The completion of faith lies in it being confirmed through both observation and endeavour. In other words, testing is essential. This testing, experiencing, and gaining awareness of something with the truth of certainty is called striving or Mujahadah.
So, endeavour leads to observation and this is the foundation of strong faith and the completeness and firmness of certainty. It is regarding this that Allah said to Ghaus al-Azam:
یَا غَوْثَ الْاَعْظَمْ اَلْمُجَاھَدَۃُ بَحْرٌ مِنْ بَحَارِ الْمُشَاھَدَۃِ وَ حِیْتَانُہُ الْوَاقِفُوْنَ
O Ghaus al-Azam! Endeavour is one of the oceans from among the oceans of observation, in which the people of true understanding live their lives. (Ar-Risala-tul-Ghausia)
This means that when seekers of Allah set out on their spiritual journey to attain Divine gnosis, the first step for them is to hold the blessed hand of a perfect and accomplished spiritual guide. The second step is to adopt the path of endeavour. A sincere seeker of Allah makes continuous effort a part of their life and remains constantly engaged in striving for nearness to Allah.
On this path, they negate their desires and wishes, deprive their body of its pleasures, bring the dominance of the inciting self under control through endeavour and engage in the purification of the inward. Thus, continuous effort becomes their way of life because their ultimate goal is the Essence of Allah.
Data Ganj Bakhsh About Spiritual Observation
Data Ganj Bakhsh says:
“Many Sufi masters, despite affirming the value of endeavour, say that there is no real cause or reason for union with Allah. Whoever attains union does so by the grace of Allah. In comparison to Divine favour, what worth do a servant’s actions hold? Endeavour is for the purification of the self, not for closeness to Allah. Turning to endeavour is from the servant’s side, while the states of spiritual observation come from Allah. Therefore, endeavour is not the cause of observation.”
The answer to this is found in the verse of the Holy Qur’an where Allah says:
As for those who strive hard for Us, We shall surely guide them in Our ways. And Allah is indeed with the virtuously excellent. (29: 69)
Striving in the path of Allah is endeavour and Allah showing the way to Himself is observation. Observation is essential to reach the level of Truth of Certainty. That is, there must be some cause or reason for observation, just as every worldly or otherworldly command or action has an underlying cause. If causes were to be completely dismissed, then all commands of the Quran and Sunna would become invalid because they are not without reason. Therefore, the belief that endeavour is not necessary on the path of truth is incorrect. (Kashf al-Maḥjub)
When the seeker persistently goes against the desires of the self, its rebellious nature gradually weakens. As a result, the mirror of the inward becomes clean and pure, through which the door to spiritual observation opens for them. In this state, they enjoy the Divine lights and manifestations of the Almighty and remain immersed in spiritual observation.
Endeavour and Spiritual Observation are linked
Data Ganj Bakhsh says:
“This interpretation applies in two seemingly opposite ways – one saying is: ‘Whoever sought, found’ and the other is: ‘Whoever found, was a seeker.’ That is, one makes the effort in order to gain spiritual observation and another experiences which leads them to making the effort.”
And he further says:
“For nearness to Allah and for the spiritual observation, it is necessary that the inward be cleansed of the love of the world and that is only possible through endeavour.” (Kashf al-Maḥjub)
The meaning of aforementioned statement is that some people first engage in spiritual endeavours and then they become worthy of experiencing spiritual observations. Others, through the grace and favour of Allah, are granted spiritual observation first, which then creates within them the desire to strive.
In both cases, spiritual endeavour is necessary for attaining nearness to Allah, whether a person, after spiritual observation through Allah’s grace, strives to grow closer to Him, or strives in order to attain His vision and nearness after learning about it.
Allah Almighty said:
“O Ghaus al-Azam! Whoever chooses spiritual endeavour for My sake, for him is My observation whether he desires it or not.”
Therefore, whoever strives for the nearness of Allah is surely blessed with the vision of Allah.
Sultan Bahoo about Spiritual Observation
Sultan Bahoo says regarding spiritual observation:
“Through the gaze of a true Fakir, a person becomes enlightened in inward and becomes the ruler and leader of both the worlds. Honoured with the gnosis of Allah, he becomes so deeply immersed in the Divine observation that even if the kingdom of Prophet Solomon were offered to him, he would not accept it, for he is a man of the inner reality.” (Kaleed-ul-Tauḥeed Kalan)
A seeker of Allah cannot truly become a verified seeker on the path of gnosis until he passes the test of witnessing the realities and secrets of Divine Essence. And once he does so, he becomes the most exalted and superior among all. (Mohkim-ul-Fuqara Kalan)
The sustenance of perfect Fakir is spiritual endeavour and his sleep is spiritual observation. In a single moment, he witnesses thousands upon thousands of distinct stations and manifestations of the Divine Essence. (Kaleed-ul-Tauḥeed Kalan)
A perfect Fakir is the one who has attained the station of annihilation in Allah. A mystic immortal with Allah is the one who is completely immersed in the observation of the Light of Divine Lordship. (Kaleed-ul-Tauḥeed Kalan)
Sultan-ul-Ashiqeen: Perfect Spiritual Guide
Those who do not make any effort to move toward Allah and do not adopt the path of spiritual endeavour while seeking His nearness, the path of Divine vision and observation does not open for such people. Rather, they remain veiled behind countless barriers from Allah. Yet Allah has emphasised the importance of spiritual endeavour saying:
“Just as the seekers are in need of Me, so too are they in need of spiritual endeavour.” (Ar-Risala-tul-Ghausia)
That is, Allah Almighty is the One who existed even before eternity and will continue to exist even after the end of time. The Divine Light of Allah is present in everything and is the guarantee of the life and existence of all creation. If that Light were absent from any being, it would cease to exist.
Therefore, just as the Light of Allah has sustained and upheld this universe, in the same way, spiritual endeavour is equally necessary for those journeying toward Divine nearness and seeking the vision and closeness of Allah.
The path to spiritual observation through spiritual endeavour has always existed for the seekers of Allah and the pursuers of Truth in every era. Now it depends upon the seekers themselves to reach the court of that perfect Fakir and recognise him. One who can protect them from the deceptions and whispers of the self, the world, Satan and grant them steadfastness in spiritual endeavour.
Undoubtedly, in the present era, that blessed personality is Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman who, in full accordance with the command of Allah Almighty, is showing the creation of Allah the path to Him and bestowing upon them the treasure of Divine gnosis.
Books Consulted:
1. Al-Risalah-tul-Ghausia – a noble compilation by Ghaus al-Azam Shaikh Abdul Qadir Jilani.
2. Kaleed al-Tauheed Kalan* – a noble work by Sultan-ul-Arifeen Sultan Bahoo.
3. Muhiq-ul-Faqr Kalan – as above.
4. Kashf-ul-Mahjub – authored by Data Ganj Bakhsh
What is spiritual observation?
Spiritual observation (Mushahadah) is the direct, experiential awareness of Divine truths. It is when a seeker perceives and witnesses the realities of Allah through the purification of the inward. While belief in Islam begins with faith in the unseen, true certainty and strength of faith come through observation. As the blog explains, “the foundation of growth in faith is growth in certainty, and certainty is directly connected to observation.”
Prophet Ibrahim (AS) and Prophet Uzayr (AS) both desired observation not due to lack of faith, but to attain inner peace and strengthen their certainty by witnessing Divine power firsthand. When the seeker strives through Mujahadah, the self is cleansed of worldly love, making the inward receptive to Divine lights and manifestations. In this state, the seeker becomes immersed in spiritual observation and enjoys the unveiling of the truths of the Divine Essence.
Tehreek Dawat e Faqr Copyright 2025 - All Rights Reserved
Leave Your Comments