Divine Administrator

Question: What is a "Sahib-e-Khidmat" (Divine appointed administrator), and under what law does this work?

Answer: This idea arises because human beings typically assess life through conscious, empirical frameworks. For example, each person is aware of their own birth and recognizes that their parents, through the biological process, were the means of their existence. In the same way, every creature experiences its existence with a similar conscious awareness. However, when a person moves beyond the limitations of sensory perception—where doubt, uncertainty, and confusion dominate—and enters a state of certainty, they come to a profound realization: that both they and all of creation have been brought into being by a singular Divine Essence. At this moment, the question of "Who created God?" becomes irrelevant, as the individual transcends such inquiries. In fact, the mental space that once entertained these doubts ceases to exist. Once freed from uncertainty, the individual adopts a new perspective, recognizing that every event, every being, and every manifestation is an expression of Allah’s will. Ultimately, everything returns to Him. This understanding is affirmed in the Holy Quran, where Allah Almighty states:

“And those firm in knowledge say, 'We believe in it; all of it is from our Lord.”

"Those who are well-established in knowledge affirm, 'We believe, and we are certain that all things emanate from our Lord.'"

The foundational perspective shared by all the Prophets, peace be upon them, was that both they and the entire cosmos are bound in an inseparable, direct relationship with Allah, a relationship that not only sustains but also governs the universe. Their teachings sought to establish in the human consciousness the understanding that, in relation to the Divine, human beings possess no inherent autonomy or independent identity. Rather, every action, event, and occurrence in the universe is the direct outcome of Allah’s will—manifesting precisely as Allah intends, in the manner, time, and form that He ordains. Furthermore, the Prophets, peace be upon them, introduced the concepts of virtue and vice, asserting that these moral distinctions exist as part of the divine plan. These concepts are not arbitrary but are willed by Allah as essential components of the moral order. Absent the differentiation between virtue and vice, the very notions of righteousness and immorality would be rendered meaningless. It is universally acknowledged that even Satan, who represents vice, is a creation of Allah. As such, the existence of vice cannot be dissociated from Allah’s creative will. Nevertheless, while Satan represents a force that opposes Allah’s commands, the fulfillment of Allah’s directives is regarded as the most virtuous and pleasing action in the eyes of the Divine. Those who possess a deep understanding of this theological framework, whose faith, conviction, and spiritual insight enable them to perceive all phenomena as manifestations of Allah’s will, come to discern what actions align with the pursuit of virtue. When individuals orient their lives toward seeking Allah’s approval, they are liberated from the sway of vice, rendering Satan powerless in their lives. Through this process, they transcend the influence of malevolent forces and are empowered to act in accordance with Allah’s will.

When Hazrat Rabia al-Basri (R.A.) was questioned about her decision not to marry, and whether she feared the influence of Satan, her response was a profound expression of spiritual absorption: “I am so immersed in the love of the Merciful (Rahman) that I have no room for concerns about Satan.” This reflects the state of a soul whose entire consciousness is absorbed by the Divine, leaving no space for worldly distractions, including the temptations or influence of Satan. A similar sentiment is found in the words of Hazrat Khwaja Gharib Nawaz (R.A.), who stated:

“Yardam bah dam o bar baari aayad.”

He elaborates, “In every breath, Allah’s presence is with me, and every breath is intimately connected to Him.” The implication here is clear: when every breath is inextricably bound to the Divine, the intrusion of Satan’s influence becomes inconceivable.

While this understanding may seem paradoxical or challenging from a conventional perspective, it reflects the reality of those divinely chosen individuals who possess purified hearts, and whose spiritual state transcends the dichotomy of good and evil. In such individuals, once the mind is freed from the influence of evil, the very notion of "good" as it is commonly understood becomes irrelevant. The dualistic concepts of good and evil, like light and darkness, heat and cold, or sweetness and bitterness, are inseparable opposites that exist only within the realm of relative perception. For these purified souls, however, such distinctions dissolve, as they move beyond the need for such categories.

Although this perspective may initially seem illogical or contrary to traditional moral frameworks, it represents a profound truth for those who have attained spiritual purification. In the Qur’an, Allah refers to such individuals when He says, "Our servants are those who see with Our eyes, speak with Our tongue, and act with Our hands." For these individuals, the realization that their existence is inextricably linked to Divine will becomes a foundational truth of their spiritual practice. They no longer view events—whether the destruction of a nation or the overturning of a land—as acts of violence or misfortune. Rather, they see them as the unfolding of Allah’s will, which they accept as inherently purposeful.

This state of spiritual surrender to the Divine is at the heart of the concept of being a “Sahib-e-Khidmat”, an individual whose actions are guided solely by the Divine will, transcending the conventional moral distinctions of good and evil. In contrast, there exists a second group of individuals who still perceive good and evil as distinct, choosing to follow the path of virtue because it aligns with the Divine will, and refraining from vice because it is deemed undesirable by Allah.

These two different modes of thought were exemplified and passed down by the Prophet Muhammad (P.B.U.H.), who not only embodied the complete submission to the will of God but also provided a moral framework for human conduct, where understanding the distinctions between good and evil remains essential for navigating the world.

In a conversation about knowledge with the Prophet Muhammad (P.B.U.H.), Abu Huraira (R.A.) narrated, "I received two pieces of knowledge from the Prophet (P.B.U.H.). One I have disclosed, and the other I have kept concealed." When people asked, "Is knowledge something that should be concealed? And why did you not reveal it?" Abu Huraira (R.A.) replied, "If I were to disclose that piece of knowledge, you would kill me."

One might say that Prophet Moses (P.B.U.H.) embodied the knowledge known as Shari'ah, which is the divine law regulating human conduct in alignment with God’s will. This law provides the framework within which human beings are to exercise their free will, guided by moral imperatives. On the other hand, the true believers of God, the Sahib-e-Khidmat (those dedicated to service), possess a different form of knowledge, one that transcends human law and pertains to Takwīn, the knowledge of divine creation and manifestation. The Sahib-e-Khidmat does not act according to their own will but rather becomes a vessel for divine will, with no personal autonomy in God’s affairs. Their actions are an expression of God's sovereignty, where their individual will have been entirely surrendered to the divine command.

This distinction is not a matter of absolute opposition but of perspective. Both the Shari'ah and the path of Takwīn are divinely ordained, yet they operate at different levels of engagement with God’s will. The former is a path of submission that is bound by the structure of divine law, where one’s moral choices are exercised within the constraints of ethical guidelines. The latter, however, is the path of transcendence, where the individual surrenders to God's will so completely that they no longer perceive themselves as an agent of choice but as a reflection of divine intent. The path of Shari'ah involves a relationship with divine guidance where the self retains its capacity to choose, between good and evil, right and wrong. It is a process of learning and aligning one's actions with moral imperatives. The path of Takwīn, in contrast, is the direct, unmediated acceptance of divine reality, where there is no longer any room for doubt or alternative choices. For the one on this path, the reality is revealed as it is, without question. There is no duality between what is perceived and what is commanded; what God declares is accepted without resistance. In this sense, the mind of the Sahib-e-Khidmat is not bound by the limitations of ordinary perception. If Allah were to decree that night is day, the individual with the liberated perspective would not hesitate to align their reality with the divine command. While the entire world may assert that it is night, this individual would, without reservation, affirm that it is day. Their statement would not merely be a verbal declaration but a transformation of perception in alignment with the divine will. Upon hearing the command of God, the very fabric of their experience would shift, and the darkness of night would become the light of day in their senses and consciousness. This is the crux of the Sufi experience: the dissolution of the self in the will of God. The Sahib-e-Khidmat transcends the moral dilemmas and dualities that govern ordinary life, aligning every moment with divine purpose. Their perception is not shaped by worldly definitions but by the divine reality, which flows through them as effortlessly as the air they breathe. This is not simply an intellectual acceptance but a lived reality, where the self is wholly integrated into the divine plan, and the world becomes a reflection of divine order.

There is an underlying point here: both night and day are creations of Allah. When Allah decreed that night should be transformed into day, the fundamental laws of creation were altered. However, this change was specific to one individual, meaning that it was only applicable to him. In reality, night and day are merely two facets of the same creation or event—one side being called night and the other day. They are not distinct from each other but are, in fact, interconnected. This concept is also expressed in the Quran, which emphasizes that these phenomena are not separate, but rather unified in the divine plan.

"We extract from the night the day and extract from the day the night..."

In another verse, it states:

"We strip the night of the day and the day of the night."

In a deeper sense, day and night can be understood as symbolic representations of two distinct cognitive frameworks or modes of perception. The sensory experience of night aligns with an unrestrained, free mode of thinking, while the sensory experience of day corresponds to a more regulated, constrained mode of thought. Daytime perception is associated with a mode of existence in which individuals actively exercise their free will, making choices and navigating life accordingly. In contrast, the perception of night reflects a mindset where human agency is either diminished or irrelevant, as the focus shifts from personal will to a greater, overarching divine order.

Attaining true recognition of Allah or entering the domain of the unseen cannot occur through the faculties of the day alone. To experience the divine presence and to enter the realm of spiritual awareness, one must engage the faculties associated with the night. When the faculties of the night overshadow those of the day, the individual's mindset undergoes a transformation that draws them nearer to Allah. In this state, they witness divine manifestations, as Allah Himself says, “I am closer to you than your jugular vein.” For those who strive to live according to the Shariah, their efforts are directed toward awakening the night faculties, the free modes of thought. The more successful they are in this spiritual endeavor, the more transcends their mindset becomes. However, despite their efforts, they remain constrained by the limitations of human will and the boundaries imposed by their actions. As a result, even within the realm of liberated thought, these limitations persist, and their understanding of worship and discipline often remains concentrated on the rewards of paradise or the punishments of hell, rather than the deeper, more intimate connection with Allah that transcends such concepts.