The highest station of Mystics (Arifeen) on path of Faqr, is to perish their being and annihilate in Divine Essence. When they reach this stage, they have crossed the state of duality. This Hadith of Prophet Mohammad sall’Allahu alayhi wa’alihi wasallam points towards the same station:

مُوْتُوْا قَبْلَ اَنْ تَمُوْتُوْا

Meaning: Die before Death.

This extreme level of Faqr is famous as the station of annihilation in Hoo (Fana-Fi-Hoo), Wahdah (becoming one with Allah), annihilation in Allah (Fana Fillah), final stage of self-annihilation i.e. becoming immortal with Allah (Baqa-Billah) or union with Allah (Visal-e-Elahi). This is the station of Oneness of Allah (Tauheed / Tawhid). When a seeker reaches here, he becomes the embodiment of Oneness of Allah. In the exaltation of man, this is the highest station. The person who reaches this station is known as the Universal Divine Man (al-Insan al-Kamil / Insan-e-Kamil). However, Mystics and Fakirs (those at ultimate level of Faqr) describe this station in variety of words.

  • In the words of Prophet Mohammad, it is the station of:

    اِذَ ا تَمَّ الْفَقْرُ فَھُوَ اللّٰہ

    Meaning: When Faqr is accomplished, there remains only Allah.

When seeker of Allah eventually reaches peak of Faqr, he acquires all the attributes of Allah. Hence, becomes eligible for the title of Universal Divine Man.



  • Shaikh al-Akbar Mohiyuddin ibn Arabi is the one, who firstly established the term of al-Insan al-Kamil (Universal Divine Man). In his books, al-Futuhat al-Makkiyya and Fusus al-Hikam, he has explicitly mentioned attributes of Universal Divine Man, some of which are as follows:
  1. The Universal Divine Man is undoubtedly the most perfect of all creations.
  2. He is sole entity who prays Allah while seeing Him.
  3. The Universal Divine Man is actually the true reflection of attributes of Allah.
  4. He is beyond the boundaries of existence and higher than every creation.
  5. The Universal Divine Man came into being before pre-existence and is immortal even after eternity. He is the most comprehensive and accomplished entity (as manifestation of Divine Reality).
  6. He is to Allah, like pupil is to eye.
  7. For the world, he has same importance as gem has to ring.
  8. With regard to Divine Compassion, he is, in fact, the greatest creation.
  9. He is the soul of world and world is his body.
  10. The Universal Divine Man is blend of slavehood and Lordliness. Just as Allah is One, His successor (the Universal Divine Man) is also one (in world).


In Tafseer Ruh-ul-Byan, Moid-ud-Deen Jindi writes while explaining the opening chapter of Quran with reference to Ism-e-Allah Zaat:

  • Ism-e-Azam (greatest name of Allah) is actually the physical countenance of perfect Mystic (Universal Divine Man).

Ibn Ararbi says;

  • Everything present in world is, in fact, the manifestation of particular attributive name of Allah and that name is its God. Whereas, Universal Divine Man is manifestation of Ism-e-Allah Zaat ( اَللّٰہُ ), which is comprehensive of all holy names of Allah. Hence, he is the God of all Gods, hence, God of universe. Since, Ism-e-Allah Zaat comprehends and contains all the Divine attributes and is base of entire marvels. Hence it is the origin of Divine disclosures and is famous as ‘God of all Gods’. The person who is its perfect manifestation is exact Divine Essence. He is true man of Allah who can see Allah. Moreover, he can see every hidden and revealed thing with his physical as well as spiritual eyes. In every era, one person is on the footsteps of Prophet Mohammad. He is ‘the absolute man of Allah’ of his era and leading Saint of all Saints or ‘al-Ghawth’. Furthermore, he is perfect follower of the way of Prophet Mohammad. He unintentionally stays in the subjection of command and proximity of obligatory works. Whatever Allah has to do, He does it through him. (Sharah Fusus al-Hikam wal Aiqaan translated in Urdu by Maulana Abdul Qadeer Siddiqui-publisher Nazeer sons Lahore, Pakistan)

Sayyid Abdul Karim bin Ibrahim al-Jilli says in this regard:

  • Universal Divine Man is one who truly deserves to possess all the names and real attributes of Allah as per order of the Divine Essence. For Allah he is verily like a mirror. The way one cannot watch one’s face without a mirror, the Universal Divine Man also cannot see his real being without the mirror of ‘Ism-e-Allah Zaat’, as it is his ‘mirror’. The same way, the Universal Divine Man is like a mirror to Allah. Allah has made it necessary upon Himself to see all His names and attributes only in him. Actually, he is the bearer of the Divine Trust. Allah says:

    اِنَّا عَرَضۡنَا الۡاَمَانَةَ عَلَى السَّمٰوٰتِ وَالۡاَرۡضِ وَالۡجِبَالِ فَاَبَيۡنَ اَنۡ يَّحۡمِلۡنَهَا وَاَشۡفَقۡنَ مِنۡهَا وَ حَمَلَهَا الۡاِنۡسَانُ اِنَّهٗ كَانَ ظَلُوۡمًا جَهُوۡلًا 

    Meaning: We presented our Trust to the skies, earth and mountains. Everyone refused to bear it but man (the Universal Divine Man) picked it up. No doubt, he is cruel (towards his nafs-innerself) and ignorant (of his highest rank near Allah). (33:72) (al-Insan al-Kamil page 391)


Ibn Arabi says that Universal Divine Man manifests the Mohammadan Reality:

  • After Prophet Mohammad, there will neither be a Prophet nor a Messenger who would bring new sharia. However, after him, there will always be one ‘perfect’ individual in every era, who will be manifestation of Mohammadan He adorns the station of annihilation in the Prophet. That accomplished individual is the Saint of highest level. In every era, one chosen Saint has the privilege of this spiritual rank.
  • From pre-existence till eternity Prophet Mohammad keeps changing his physical dresses in every era. And only in the beings of ‘the perfect individuals’ does he manifest himself. (Sharah Fusus al-Hikam wal Aiqaan)

 Ibrahim al-Jilli says in his work ‘al-Insan Al-Kamil’:

  • Mohammadan reality truly manifests itself in every era in the being of Universal Divine Man of that age. He manifests according to the requirements and conditions prevalent in that age. He is undoubtedly the representative of Prophet Mohammad in that era.
  • The Universal Divine Man is, in fact, the celestial pole around whom whole existing universe revolves from pre-existence till eternity. Ever since existence started till eternity, he is unique entity. Then, there are different physical dresses for him in different ages (he appears in different physical appearance in each era). In accordance to that particular physical dress, he has a name that would not go for his other dress. His actual name is Mohammad and his patronymic is Abu al-Qasim. While, his epithet is Abdullah (absolute man of Allah) and his title is Shamsuddin. However,in every era he has new name which suits to physical dress in which he appears in that age.
  • Among the levels of existence, the level and marvel at which Prophet Mohammad was, none else can ever achieve that. Certainly, the behaviours, conditions and actions of the beloved Prophet are witness that he was unique in these marvels. He is undoubtedly the Universal Divine Man. Rest of perfect Prophets and Saints adjoin him the way ‘perfected ones’ adjoin to ‘the Perfect’. Furthermore, they relate to him just as the ‘distinguished ones’ relates to ‘the Distinguished’. However, unanimously the ultimate and absolute Universal Divine Man is Prophet Mohammad.


Universal Divine Man is actually the perfect and accomplished spiritual guide. This is so because when seeker reaches station of annihilation and immortality with Allah, he becomes eligible for adorning the exalted throne of Divine guidance and persuasion. Referring to the Universal Divine Man, Sultan Bahoo also uses  terms such as:

  • Murshid Kamil Akmal (perfect and accomplished spiritual guide)
  • Murshid Kamil Akmal Nur-ul-Huda (perfect spiritual guide possessing the Divine light of guidance)
  • Sahib-e-Musamma Murshid (Man of Divine Essence).
  • Fakir-e-Kamil

He says about Universal Divine man;

  • Fakir is actually the one who does not desire worldly respect and status. Moreover, he does not seek buildings, tombs and shrines. Rather, perfect Fakir is one who is neither afraid of death nor is he happy with his life. Because he is beyond all these levels and has become absolute Divine light after annihilation in Allah. (Aqal-e-Beydar)
  • He is knower and friend of Allah, scholar of mystical and spiritual knowledge and the one having enlightened conscience. Furthermore, he is lord and master of universe. Hence, entire creation is his captive and slave. The Guarded Tablet (Loh-e-Mehfooz) with complete details is under his sight. He is eternally present at Mohammadan Assembly and the ruler over spirits inside graves. Further, he has enlightened insight and the power to enliven the dead by saying, ‘rise by Allah’s command ( قُمْ بِاِذْنِ اللّٰہ )’. (Nur-ul-Huda Kalan)

No doubt, single glance of  perfect Fakir is better than lifelong worship. (Mohabbat-ul-Asrar)



All the spiritual guides of Sarwari Qadri Order are verily the Universal Divine of their era. None of the spiritual leaders of other orders can achieve such elevated station of annihilation and immortality with Allah. Hence, in every era, the Universal Divine Man only belongs to the Sarwari Qadri order.

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