'Waham' refers to Zann (presumption) and Gumaan (thought). 'Auhaam' is its plural. In the terminology of Faqr, Waham points to that particular state of the seeker of Allah in which whatever queries he faces, in both his zahir (outward) or batin (esoteric self), he gets their answers from the court of Allah Almighty. In other words, Waham means talking or conversation with Allah Almighty. Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh entitles this conversation as 'Sayr-e-Auhaam'.
Hazrat Musa Alayh Salam was Kaleem Allah. He used to visit Koh-e-Toor (Mount Sinai) at a specific time and offer 2 Nafls after ablution, then got attentive towards Allah Almighty. An aura of engrossment enveloped him and his conversation with Allah started. Even today, Fuqara (who walk the path of Faqr) and Arifeen (knowers of Allah) focus their attention towards Allah and converse with Him, which is named as 'Sayr-e-Auhaam' by Hazrat Sultan Bahoo Rehmat-ul-Allah Alayh.
■ He Rehmat-ul-Allah Alayh says:
♦ "Auhaam is the name of seeing, listening, speaking and understanding of the soul." (Sultan-ul-Wahm)
♦ For conversing with Allah, Hazrat Musa Alayh Salam had to go to Koh-e-Toor (Mount Sinai) but for a true Ummati (follower) of Hazoor Alayh Salat-o-Wasalam, his own existence is Koh-e-Toor (Mount Sinai) because he listens to the words of Allah inside his existence, way closer than his jugular vein. He receives the response of his invocation with advisability and discretion. (Kaleed-ul-Tauheed Kalan)
■ Allah Almighty says in the Holy Quran:
■ Nabi Sall'Allahu Alayhi Wa'alihi Wasallam says:
■ Sheikh Akbar Mohiyuddin Ibn-e-Arabi Rehmat-ul-Allah Alayh says in Fasoos-ul-Hakam:
♦ Auhaam (inward conversation with Allah) makes Marifat (gnosis of Allah) far more firm and stronger than just contemplation. That is why, in the nature of mankind, the dynasty of Waham overpowers intelligence because the intelligent person may reach the supreme level of intellect but he is never left without the sovereignty of Waham. Whichever things are comprehended by intellect, Waham retells them in form and shape (appearance). Hence, in the perfect appearance of man, Waham is the Leader (Sultan). Its dynasty is powerful.
♦ Eternal meditation, devotion and engrossment are the Sultan-e-Azam (Greatest Leaders) in the form of Insan-e-Kamil (The Universal Man) i.e. the perfection owned by Insan-e-Kamil (The Universal Man) is due to Waham. Waham refers to eternal meditation and devotion which are the result of Ishq-e-Elahi (Divine Love).
♦ When Allah Almighty lifts the veil of Waham from the heart of Arif (knower of Allah) then he comes to know the secret, that the Divine Self, which he considered distant from the mankind and himself, actually manifests in his heart. This is the peak of Marifat. (Sharah-e-Fasoos-ul-Hakam Wal Aiqaan)
■ Syed Abdul Kareem-bin-Ibrahim Al-Jaili Rehmat-ul-Allah Alayh writes in his book 'Insan-e-Kamil':
♦ Allah Almighty created the Waham of Hazrat Mohammad Sall'Allahu Alayhi Wa'alihi Wasallam from His Perfect Name (Hoo) and from that Noor-e-Waham (Light of Waham), Allah created Israel Alayh Salam (which means that Hazrat Israel Alayh Salam is the Angel of Waham because he has more knowledge of souls by virtue of seizing them). Since, Allah created the Waham of Hazoor Alayhi Salat-o-Wasalam from His own Noor-e-Kamil (Perfect Light), therefore, He made him exist in the world in the Perfect physical dress.
♦ One should know that Allah made Noor-e-Waham (Light of Waham) like a mirror for His Self and has called it the manifestation of His sanctity. There is no other sagacity in the entire world greater than this, nor is there any other such powerful custodian (of heart and soul). Everything that exists, possesses it and it is because of this, that the whole world worships Allah. It was due to its Noor (Divine Light) that Allah Almighty glanced towards Hazrat Adam Alayh Salam. Whoever walks on water, walks due to it and whoever flew in the air, flew with its help. It is the Noor-e-Yaqeen (Light of Faith) and the essence of the supremacy of dignity. Whoever subdues this Noor and wins over it, gets authority over all the superior and inferior creations. Whoever is predominated by Sultan-ul-Waham (Sultan-ul-Waham means Mushid Kamil because he is dominant over the inward of every seeker), converses with Him about the inward matters (through Waham i.e. inward conversation).
♦ When Allah created Waham, He addressed it: I swear! I shall not enlighten the people of conformation through anything except you. I will not manifest in the world but only through the cover of your secrecy. (Insan-e-Kamil, Translated by Fazal Meeran, Nashir Nafees Academy Karachi)
The process of revelations and the descending of angels came to an end with the sacred demise of the seal of the Prophets Hazrat Mohammad Mustafa Sall'Allahu Alayhi Wa'alihi Wasallam. However, even today Allah converses with Fuqara (who walk the path of Faqr) and Arifeen (knowers of Allah) from behind a veil. This conversation is known as Sayr-e-Auhaam and Auhaam is the nearest to the station of Visal (Unity with Allah). This is the station of Wahdaniyat (Oneness) and its centre is Qalb (batin/esoteric self). Through persistent Zikr (invocation) and Tasawur-e-Ism-e-Allah Zaat (contemplation of the Personal Name of Allah), the Ism-e-Allah (Personal Name of Allah) is engraved in the heart of the seeker and enlivens his soul. The heart is then strengthened by the Divine love, and the seeker receives eternal presence (of the court of Allah) and reaches the level of Auhaam, where he receives the answers of all his questions from the court of Allah. Then such pleasant moments come in the path of Faqr when the seeker stays engrossed in conversation with Allah all the time. At this point, an interesting and exhilarating discussion about divine secrets starts between Aashiq-o-Mashooq/Mohib and Mehboob (Divine Lover and Divine Beloved) i.e. the seeker and Allah. Here the faith of a Momin goes through a trial and his courage, belief and trust are judged. He is showered with Anwar-e-Tajaliyat (Divine Lights of Self Disclosure). Sometimes, his heart is bruised with the arrows of coquetries, whereas at other times, the bounties of the exhilarating syrup of sweet speech, is poured on him that augment his soul. At this station, the Aashiq is compared to the exemplary tales of candle and moth or rose and nightingale and is bestowed with special attention. Sometimes, he is honored by the splendid sights of the unveiled luster of Divine Majestic Beauty that inculcates a state of passion in his heart, and then, he is reduced to ashes by the fire of separation from the Divine Beloved. At this point, such a relationship is developed between the Abad (devotee) and Ma'abood (Allah) or Aashiq (Divine Lover) and Mashooq (Divine Beloved), in which, thousands of facts and secrets are revealed upon him. Ilm-e-Laduni (knowledge direct from Allah) and Ilm-e-Asrar (knowledge of Divine secrets) are gifted to him and he is hosted with many kinds of tajalliat (Self Disclosures).
Sometimes, the lightning of grandeur and magnificence is descended upon him and at times, the charisma of Magnificent Beauty delights him. At times, the arrows of separation and alienation are showered upon him and at times, he is satiated with the wine of Visal (Union). Sometimes, he is captivated by the black beauty of the ensnaring hair locks and at times, his soul is enlivened by the light of the lustrous Divine Face of the Beloved. Sometimes, he is tried with 'Bu'd' (distance from Allah) and at times, graced with the nearness. At times, he is enraptured by the forgetfulness of his self, engrossment and absorption and at times, consumed by the fire of awe and fright. At times, he is invited to be sacrificed like a nightingale on the flower like countenance, and at times, burnt madly like a moth over the candle of The Divine Beauty.
In short, the styles and coquetries of the Real Beloved are varied but the true lover is happy with all of them. Hence, both the Beauty and Magnificence (Wrath) of the Beloved are endeared to him. During the closeness, he observes the attribute of His Magnificence, while being distant, observes His Beauty and vice versa. The basis of his crying and grief, separation and union, passion and ecstasy, eagerness and anxiety, knowledge and wisdom, his struggle and endeavours, sacrifice and devotion, shelter and refuge, life and honour, grandeur and splendour, greatness and respect, religion and faith, prestige and modesty, piousness and God fearingness, hajj and zakat (charity), fasts and prayers and the main objective of his life and death, are only to gain the pleasure and approval of his Real Beloved.
As, it is mentioned in a Qudsi Hadith
Whatever, a man supposes about Allah, He treats him accordingly. If he wants Divine inspiration (Ilham), He descends inspiration upon his heart. Remember, Divine inspiration is one sided as Allah puts a virtuous thought in his slave's heart. And Agahi (intuition) or Daleel (wish) means, whatever somebody wants (in the form of knowledge or blessing respectively), that is endowed to him. While Kashaf (unveiling) is to know the hidden secrets, but waham is the superior station among all of them, as in it, inward conversation with Allah is continued every moment. Now, it depends upon the seeker, what does he want?
■ Allah says, "You remember Me, I will remember you" (Al-Bakra-152). If you remember Me through Auhaam, Ilham, agahi or daleel, I will also remember you through these sources.
Oh imperfect miser! this is the path of the perfect ones that takes them to the court of Allah The Majestic. This path is gained through the exercise of contemplation of the Kalima Tayyab (Islamic creed)
and Ism-e-Allah Zaat (the Personal Name of Allah). (Kaleed-ul-Tauheed Kalan)
■ Hazrat Sakhi Sultan Bahoo says in his book Sultan-ul-Waham:
♦ "Oh my dear! I want to tell you about Auhaam very precisely. It should be known that the closest path and the fastest conductor to reach Allah is the way of the heart and soul. Without which, to reach Allah is not only difficult but impossible. The journey of the soul to Allah is possible only through waham, which can be gained only by the company of Sultan-ul-Waham, Shah-e-Zann (the king of inward conversation and presumption i.e. Murshid Kamil) as Allah says in Hadith Qudsi
♦ Oh dear! The beginning and the end of this path (of Faqr) is the Perfect Mentor, as
♦ Oh dear! The Prophets and Auliya (saints) also travelled through their souls by means of waham and told the travellers of this path about it. If a seeker stays for two days at the same station, then he will be at loss because it is said
♦ Oh my dear! You should know, which is the way to Marifat (mystic knowledge of Allah) and Visal (union with Allah)? And how that way is gained? The way to the Visal goes through the path of the soul (heart). Now you should get awareness about this way and understand that the achievement of this path belongs to the Murshid Kamil (the Perfect Mentor) and he, only, is the guide of this path. As,
■ Sultan-ul-Arifeen says more about Waham:
Oh dear! On this path, everything depends upon the Murshid Kamil (the Perfect Mentor) and to step on this path without a Murshid Kamil is merely to suffer from worries, disturbances and regrets. When a Murshid Kamil holds the hand of a true follower, then the follower must serve him sincerely, so that the Murshid Kamil initiates Auhaam within him by his authority and makes his heart truthful.
■ The Spiritual Mentor should always capture the disciple's heart through waham and get him cover all the stations by his effective powers. Then according to the saying:
The Holy Prophet said
■ Oh dear! If the clear mirror of the heart has turned rusty due to the sins, then it should be cleansed. It is said in a Hadith
■ Oh my dear! When the Divine Light of the invocation (Noor-e-Zikr) merges with the Divine Light of The Essence (Noor-e-Zaat), it gets the attribute of The Essence. Then, the invoker is never separated from Allah and not even a single moment of his life passes without the remembrance of Allah. The invoker then gains the cleansing of the soul, purification of the heart and enlightenment of the soul. By dint of the Auhaam, the journey to the soul is also achieved and the seeker lashes out all that is other than Allah from his heart by the whip of
Sultan-ul-Faqr and Sultan-ul-Auhaam Hazrat Sakhi Sultan Bahoo Rehmat-ul-Allah Alayh says about The Visal-e-Wahdat (Union of The Unity), which is gained through meditation and invocation of Auhaam:
■ The person who attains to this status (status of Auhaam), he loses his spiritual peace and tranquillity (i.e. his spiritual state never remains calm, he is ever experiencing a different state). At times, he is in fright and at times, he is optimistic. Sometimes, he is in a state of sukr (spiritual ecstasy) and at times he is in a state of sahw (sobriety, i.e. returning to oneself). Sometimes, being unconscious of his self, he becomes proud and carried away by the lust of self conceit, and sometimes, becomes a possessor of eternal presence. At times, he is a person of the hidden world and at times, a possessor of The Divine Beauty and Magnificence. At times, he is repentant and at times, he is a possessor of honour and delight. Sometimes, by becoming a possessor of Divine observation, he relishes upon the flavors of Ishq and love. Hence, his spiritual states switch so quickly forever and ever till eternity that it is impossible to count them. (Mehek-ul-Faqr Kalan)
■ Sultan-ul-Arifeen says about the seeker who is the possessor of waham:
♦ Some seekers are the possessors of waham. The possessor of waham is he, whose heart is eager to gain Divine Oneness. His waham is the killer of nafs (baser self)". (Mehek-ul-Faqr Kalan)
♦ The possessor of Divine presence gets waham from the realm of Oneness. As soon as, the state of waham occurs, his every problem is immediately solved, and by waham every detail of his inner and outer self is unveiled upon him. (Kaleed-ul-Tauheed)
■ Hazrat Sakhi Sultan Bahoo expresses about Sultan-ul-Waham in Qurb-e-Deedar:
The Faqeer (mystic) who approaches at the final levels of Sultan-ul-Waham of Faqr, he gets several messages, rather thousand times more, by the nearness of Allah through the sender of revelations and spiritual inspirations of mystic knowledge. The Ilm-e-Laduni (knowledge direct from Allah) and the hidden spiritual experiences befell upon him. The Perfect knower of Allah (Arif Billah) lets him cover lacs and crores of stations in a moment through the contemplation of Ism-e-Allah Zaat (the Personal Name of Allah). He obliterates the verdigris of filth, ill-will and the devilish dangers and satanic illusions from his heart. Then his Divine Light filled heart never inclines towards anything else except Ism-e-Allah Zaat and the eternal presence. At this station, his heart becomes peaceful and his conscience becomes enlightened, then he rules over his self. These levels are of the Fana Fillah (annihilated in Allah) Faqeer, whose spiritual sight is effective. The effectiveness of his single sight penetrates Ism-e-Allah Zaat into the seeker's heart and soul, he views the Ism-e-Allah engraved beautifully in his heart and entire body, but these levels of the seekers are imperfect. Although, by the contemplation of Ism-e-Allah Zaat, the warmth of Zikr (invocation) is felt and a dead heart also gets the warmth of Murshid's sight. Yet, unless, the seeker does not get observation and the gnosis (marifat) of Allah, and the presence in the Majlis of Hazoor Alayhi Salat-o-Wasalam, he must not be believed, because such levels can keep the beginner, who still possesses lust and greed, far from Faqr-e-Mohammadi Sall'Allahu Alayhi Wa'alihi Wasallam and Marifat-e-Elahi. (Qurb-e-Deedar)
The journey of Auhaam is a great status in the path of Faqr and this is attained after the presence of the heart. This is the blessing which takes the seeker to the station of annihilation in Allah.