Bismillah Ar-Rahman Ar-Rahim
Allah (SWT) vouches for the Believers as being absorbed of several causes of fear and grieve so, yet they are not immune of vicissitudes of life. He declares: "Behold! verily on the fiends of Allah there is no fear, nor shall they grieve." Truth is the word of Allah, the Unconquerable and the most Invincible. May the blessings of Allah be upon the noble Messenger Muhammad (SAW) and all deserving followers of his path till eternity.
A Muslim gravitates into being Mumin as the next layer of submission to the will of Allah. Assuming the next stage of 'Salih' (Good bearer) moves him in the path of Saint (Waliyy plural as Awliyau). In some philosophical quarters, Qutb, Badal (plural as Aqtab and Abdal) both legendary, fall in this category particularly in the home of mysticism such as Tariiqatu s Supufiyyin i.e Tijaniyyah, Qadiriyyah, Shadhiliyyah, Sanusiyyah, Barqandiyyah and many more Islamic mystic tendencies. As enigma of such levels of attainments (Wusul, celebrated state of arisen spirituality), Karaamaat (wonders and pseudo miracles - even not sought after in puritanism Islamic circle) confirm actualization on the stage. Yet, some incongruent and uncommon interjections may suffice which to the ordinary man simulates meaningless insanity but to the mystics, its terms go a long way to determine higher level of ecstacy.
The next level is that of Nubuwwah (prophethood). Being of receival of information beyond ordinary, he may not be so commissioned to project the informed guidance and also the instruction to use spiritual guidance to chat a cause of humanity projects a Prophet for the role of 'Risalah' (Messenger hood). In fact, this state is laden with clearly dictated spiritual guidance as terms of reference for the receiver's mission. Nevertheless, Ibn Muqaffa propound a theory around the best celebrated virtue in human circle. He placed on record that a worthy man is he who 1.Tells thevtruth even though at the highest level of provocation. 2. Gives charity even at the minimal provision with him to survive. 3. Overlooks even though he has wherewithal to revenge. These form part of the roadmaps to being a Saint.
However, human mind is susceptible to three main categories. The first being قلب خالص (pure mind) and it is as amiable as trainable. The second is قلب ميت (dead mind) which is not only open to minimal level of treatment, infact, 'you don't beat dead horse'. The final state of mind is قلب سالم (plain mind) amorous to positive thoughts and inclinations. This is the desirable mind of Believers who aspire to the level of Saints as the concern of this edition.
"Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he never come out? thus to those without faith their own deeds seem pleasing (Qur'an 6:122)". This Qur'an provision bears relevantly on the three states of mind described above.
Being that as it may, the noble Messenger Muhammad (SAW) in his overwhelming Tarbiyyah (training) gave epitome of virtues through personal experiences and that of others. The statement: " المؤمن* المجرب" meaning: 'Believer is open to test' shows clear evidence for no recourse for fidgety in the face of test. Rather, steadfastness and remaining on course remains antidotes to life test and praying to Allah to change situation for better is more important.
To this end, Saints, Prophets and Messengers are not immune of test. Allah in the Qur'an recalls the situation of Prophets Adam, Nuh, Dawud, Sulayman, Yusuf, Musa and Isa (AS). The same token of warning was given to noble Messenger Muhammad (SAW) against being fatalistic and or devastated in the face of life test. "Say: "I have no power over any good or harm to myself except as Allah wills. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith (Qur'an 7:188)..." Of what essence then is the much touted unguarded revert to unbelief as a result of poverty, test and want? That of Yoruba land is shown on the radder to be on higher proportion.
To demonstrate test in the past of Saints, the Hadith 1206 of Imam Bukhari and 2550 of Imam Muslim credited to Abu Hurayrah (RA) presents a concise description of three infants who spoke at cradle. In the Hadith, Jurayj happened to be an obedient and devoted servant of Allah. His monastery which stood at distance from people in the Israelite community was demolished and he was beaten and insulted consequent to a test. His mother cursed him after being refused audience three times. His people set a trap for him through an adulterous woman who was sent to destroy him and got a baby through an affairs from another shepherd. His vindication only came later after he asked for permission to say some prayer before he could descend on the baby, asking him for his paternity which he confirmed shepherd. As a mark of humility, he later insisted that rebuilding of his monastery should rather be in mud and not in gold as promised by his people.
This episode is poetically summarized thus: " #تكلم في المهد في العالمين ثلاثة
فعيسى روح الله ابن مريم
وابن جريج و شاهد يوسف # يقال له تسليم ولا يتكلم
meaning: "In infancy none but three spoke to understanding;
Prophets Isa the spirit of Allah Son of Maryam.
Then that of Saint Jurayj and Yusuf vindictive;
Taslim by name and was neither speaking nor grown. "What does these symbolize other than miraculous vindication which were never touted in the Islamic anthology.
Summary implications for those aspiring to Sainthood in Islam must as a matter of necessity abide strictly with the following among other celebrated virtues of decency. For the purpose of this edition, Sayyid Qutb and Abul A'la al Maodudiy submitted towards the following twelve aspects and manners of training (Tarbiyyah). These are Tarbiyyatu I. Diniyyah (religious) II. 'Amaliyyah (work of vocational) III. Jismaniyyah (spatial art) for body building IV. Khulqiyyah (moral) V. 'Askariyyah (military) VI. Ijtima'iyyah (social) VII. Iqtisadiyyah (economic) VIII. Siyasiyyah (political) IX. 'Ilmiyyah (knowledge) X. Adabiyyah (ethical) XI. Mihaniyyah (skillful/technical) and, XII. Jinsiyyah (racial) education. These should form the crust of Muslim Education in the formal, informal and non-formal nomenclature, if this generation of Muslims must survive.
Till we meet in the next edition where another topical issue of interest to the spiritual and mundane development of Muslims is brought into consideration, nice having you there always. Remain blessed and Ma 'as Salaamah.
DR RAZAQ BOLAWAYE UTHMAN, IMAM & MISSIONER ANSAR-UD-DEEN SOCIETY OF NIGERIA, IPAJA BRANCH LAGOS STATE NIGERIA. © 2025
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