The Veils or Hijabaat on the Spiritual Journey

On our journey to God, we have to tear down many veils or hijabaat before we can truly know Him.
Some of the veils that the great sufi saints have spoken of are:

1. Ma’rifat: This is the Divine Knowledge of the relationship between man and God. Data Sahib says that ma’rifat is not attained by 'ilm [knowledge] or 'aql [intellect], but because of a special favour or hidayat [guidance] of Allah, because Allah alone opens, closes, widens, or seals the door of a seeker’s heart. 'Ilm and 'Aql are our efforts like ploughing the land and planting the seed, but Grace is from Allah alone -------- like rain which makes the seed grow-------and it is Allah’s Grace towards the seeker that makes him attain. Ma’rifat means not being amazed at or doubting anything in creation. It is knowing that Allah has full power and control over everything in all the worlds. Allah’s work is beyond human conception, wisdom and powers. We cannot struggle to understand Allah’s wonders by the mere support of our intellect.
2. Tawheed [The Unity of God]: There are three levels of understanding the Unity of God. At the highest level there is God’s own awareness of His Unity. At the second level there is the understanding of Unity at the level of comprehension of what has been revealed by God regarding it. At the third level there is the personal human understanding of the Unity of God. In summation, there is no duality in the existence of God. He cannot be relegated to a building or a specific place-----He is everywhere. He is born of no parents and nothing changes His Oneness. He is the cause of all profit and loss. He alone is the Judge of everything.
3. Iman or Faith: Iman is the result of ma’rifat and obedience. One who knows of Allah’s existence will love Him and the root of love is obedience. If you love Him then you will obey Him. The more the fondness in your heart the greater the obedience. When your heart becomes constantly devoted to Him, then your eyes will begin to see Him and you will not be able to give up His obedience. If you don’t know Allah, you cannot be obedient to Him. If you are not obedient to Him, how can you have faith?
4. Taharat or Purity: Purity is of two types; Taharat-e-Zahir i.e outward purity without which devotional rites are not permissible, and Taharat-i-Batin i.e the purity of heart and soul without which ma’rifat cannot be attained. How can the Divine Splendour reflect on a dusty heart? Tauba or repentance is the means for inner cleansing. Repentance is further divided into two types; repenting for opposing Allah’s laws, and further resolving never to revert to the same wrongdoing. This resolve can take place only if the Presence of Allah is alive within one. If one knows that the misdeeds will be punished and one has fear of the punishment then one knows that Allah sees and knows everything.
5. Namaz or Ritual Prayer: Namaz puts the devotee on the path leading to Allah and also opens up many secrets of the path. The inner dimension of namaz is: Wuzu or Ablutions pertaining to tauba or repentance. Facing the Qibla or direction of prayer is having implicit faith in and devotion to Allah. Ruku or bending in prayer is humility or conquering of the nafs [ego]. Qir’at or recitation is the zikr of Allah. Tashhud or witnessing is assertion of complete faith and love for Allah. Salaam or ending salutation of the prayer is turning away from worldly attractions towards Allah. An example of a high level of concentration during namaz is : A woman saint was once repeatedly stung by a scorpion while offering the ritual prayer. She carried on undisturbed. When she finished she was asked why she didn’t kill the scorpion. She replied: How could I have done my personal work when I was engaged in Allah’s work.
6. Zakaat or Poor-Due: A sufi cannot make distinction in giving charity. It is given indiscriminately. One is to live by Tawakkal or reliance on God alone. One is exhorted to give even if one is not sure of where the evening meal is coming from. Zakaat is not only payable on wealth but also on other blessings like health and fitness. This zakaat is an offering of gratitude and for showing gratitude one cannot keep count, just as Allah does not keep count while bestowing blessings upon His creatures. One is monetary zakaat, the other is spiritual zakaat. Be thankful to Allah.
7. Roza or Fasting: This denotes the control of passions and desires of the lower self and not just observance of thirst and hunger.
8. Hajj or Pilgrimage: this is the offering of Tauba to God. The donning of the Ihram or pilgrim’s garb means giving up of bad habits. The stay in Arafaat means becoming absorbed in Allah’s Love. Going to Mudzalifa is giving up passions of the nafs. Tawaaf or circumambulation means witnessing Allah’s Divinity. Going to Mina is forgetting selfish desires. Running between Safa and Marwah is purifying the heart and soul. Qurbani or sacrifice is the sacrifice of selfishness. Rami or throwing of stones at the devil means shedding bad companions. If we fail to derive the spiritual benefits from this ritual, it is nothing but a vain show.
9. Mushahida or Witnessing: This is the recognition of the Light of Allah. One begins to see Allah in everything. This is the attainment of the vision that grasps the essence rather than the outer form.

These in brief are the veils that we need to transcend in order to attain to the station of Unity where Love, Lover and Beloved become One.


By Naila Amat-un-Nur