24/ Islamic Science Sufism 24….Welcome to Sufism, the present genuine spiritual master of Azad Kashmir khalifa [, Sufism president] pir Shaykh murshid dervish fiqeer sufi sultan Mahmood Qadiri, Naqshbandi Chisti, Suhrawardi & Awais al-Qarani class /order tariqh spiritually in possession of spiritual goods, surrender, faith, excellences, reality, wisdom, in bliss for all kinds of humans…Sufi Sultan Spiritual Reality Group for better of humanity to peace, love & harmony. Understanding Sufism; knows that Dunya does not mean wealth and family. Dunya is the intentional and voluntary adoption of anything evil which causes one to become forgetful of Allah Ta’ala irrespective of what that thing may be. “Halaal wealth is a benefit to a pious man.”He benefits because he (a pious man) spends his wealth in meritorious ways. On the contrary, if love of wealth captures the heart of man, he suppresses the rights of others. When the treasures of the Persian Empire were ushered into the presence of Hadhrat Umar (radhiyallahu anhu), he recited the Qur’aanic aayat: “The love of pleasures has been adorned for mankind.” He then commented: “O Allah! It is evident that the desire for pleasure is inherent in us. Its total elimination is not the aim. But, we supplicate that wealth aids us in the attainment of Your Love.” The dunya (or the world) which has been criticized is like a serpent whose skin is colourful and most beautiful. But its poison is fatal. Intelligent people maintain a distance from such danger and are not lured by the externally adorned skin. Sufi’s do not incline towards the world. World has no value. Rasulullah (saws) described the world in the following similitude: “What relationship with the world has I? My similitude is like a traveller on a mount, halting in the shade of a tree (for a short while only to leave it again, and proceed along the sojourn).” The traveller rests a while in the shade and then moves on again but the Mureed travels in his spiritual journey by “Die before your death to attain proximity with Allah Ta’ala, This consists of observing in abundance Saum, Salaat, Qiraa’t, Hajj, Jihaad’ etc. This is the way of a class of Auliyaa, Sufi’s Saints, and pirs known as the Akhyaar. Sufi travelling along the Path of Sulook become Waasil (attain the goal of Divine Proximity), through the way of Ishq (Love). Riyaadhat (spiritual exercises) and Saalik (spiritual traveller) along this path is in Thikr, Fikr, Shukr and Shauq. Sufi traveller plodding along the Path of Ishq by doing purification of the nafs and adornment of the heart and soul are realized by the method of Love. Sufi attains kashf (inspirational revelation of the Auliyaa) and karaamat (miracles of the Auliyaa). Sufi is totally immersed in: “Die before your death.” Sufi way is the way of the class of Auliyaa known as the pure Sufi’s exhorted by the Hadith: “Die before your death.” Sufi perfect state is by Taubah (repentance), zuhd, (abstention), qanaa’at (contentment), tawakkaul (trust in Allah), azlat (solitude), tawajjuh ilal-laah (attention directed to Allah Ta’ala), sabr (patience), ridhaa (pleased with Allah), thikr (remembrance of Allah) and muraaqabah (meditation). Among the pure Sufi’s the salient feature is Muraaqaba. Sufi’s shun the world and everything in it before maut-death; Tawakkul in Allah, Sufi’s sever all ties with creation to be friend of Allah at time of maut; Qanaa’at, abstention from lowly desires–Tawajjuh ilal-laah, to rivet one’s attention towards only Allah Ta’ala , in Sabr, to shun pleasures as is the case at maut; Ridhaa, to abstain from pleasing the nafs, and to be pleased with Allah and to submit in entirety to Allah Ta’ala , in the conception of “Die before your death.” Sufi transforms Sufi ego condition with the conception of “death before death”. In this earthly life, the Sufi body is on earth, but the Sufi rooh directed to the Aakhirah, and in communion with Allah Ta’ala. Sufi is never greedy for possession which is in this kingdom on this earth which doesn’t affect Sufi heart. The heart of a Sufi, at all times empty of the world. The mind, tongue and the whole body Sufi seal from evil of this world. The heart is to be emptied of all things other than Allah Ta’ala. Sufi adorned with Akhlaaq-e-Hameedah. A Sufi dwells in spiritual state in a purity and communion with Allah Ta’ala; but Sufi heart, mind, soul, body towards Allah, in remembrance of Allah. The Seeker refrains from association with men of baatil (falsehood and corruption). One who does not pursue the Path in quest of Allah, is in fact a man of baatil. O beloved one! This then is the meaning of “die before your death” stated by Rasulullah (saws). This is the way of Rasulullah (saws). This is the life which Rasulullah (saws) desired for his Ummah. Rasulullah (saws) said: “Verily, shaitaan clings onto the heart of man. When man remembers Allah, shaitaan retreats (from the heart). When man becomes neglectful of Allah’s Thikr, shaitaan asserts himself with his whisperings (into the heart of man).” Satan proclaimed his greatness on the occasion of his refusal to make the sajdah commanded for Aadam (alayhis salaam). The Qur’aan-e-Kareem says: “And, those who strive in our way, We will most certainly show them our Ways.” In other words, Allah Ta’ala will direct them towards His Proximity, Thawaab and Jannat. This aayat is proof for what has been elaborated in regard to the khair (virtue) which emanates from Allah Ta’ala. “When man is born Allah Ta’ala creates an angel and a shaitaan along with him. The shaitaan makes his abode on the left side of mans’ heart and the angel settles on the right side. Both then call towards man.”Recitation of Laa haulaa walaa quw-wate is very efficacious; will suffice to ward off the khawaatir of shaitaan. Allah Ta’ala states: “Verily, the scheme of shaitaan is weak.”The best remedy for the waswasah (thoughts and whisperings) of shaitaan is to totally ignore these. How will one know that one is ignoring such thoughts of shaitaan? The recognition of this is that one will not be unduly bothered or vexed when such thoughts assault one… In fact, the occurrence of satanic waswasah is proof of one’s Imaan. Such assaults should therefore be a cause of happiness and not sorrow. Rasulullah (saws) said: “This is clear evidence of Imaan.”A thief makes an attempt only where there is something of value. Regarding the desires of the nafs, great effort and great struggle are required in this sphere. Subjugation of the desires of the nafs is achieved only after struggle. The need to confront the nafs with resolution, wrath and determination is very important. Welcome to Sufism President, the present genuine spiritual master of Azad Kashmir khalifa [, Sufism president] pir Shaykh murshid dervish fiqeer sufi sultan Mahmood Qadiri, Naqshbandi Chisti, Suhrawardi & Awais al-Qarani class /order tariqh spiritually in possession of spiritual goods, surrender, faith, excellences, reality, wisdom, in bliss for all kinds of humans…….Email only Email … Mahmood.sul@outlook ….Sufi Sultan Spiritual Reality Group for better of humanity to peace, love & harmon. Preventing the nafs from lust is by denying it its nutrition. Its desires should not be fulfilled. Much resistance has to be offered to the nafs. The imposition of Ibaadat on the nafs also weakens its demands; the nafs will be transformed from a state of restlessness to tranquillity by imposing on it such Ibaadat which is beneficial. Seek the aid from Allah Ta’ala. Allah Azza Wa Jal says in the Qur’aan Shareef: “Verily the nafs is a great commander of evil, but (the nafs) upon whom Allah is merciful (such a nafs will remain obedient).” The attainment of Nisbat Ma’Allah is also referred to as Husool Ilal-laah (Attained towards Allah). The relationship of Allah with the bandah is Allah’s Pleasure with His servant. The riyaadhat (spiritual exercise) is necessary for spiritual progress and the achievement of Nisbat Ma’Allah. Salaat contains Thikr, Shaghl, Muraaqabah, Auraad, e.g. Tasbeeh, Istighfaar, Durood etc. The Thikr of Salaat is the tilaawat of the Qur’aan in it. This is in fact the highest form of Thikr. Shaghl in Salaat is the pre-occupation of the mind which consists of focussing the attention on the spot of Sajdah during Qiyaam; on the feet during, Ruku; on the bridge of the nose during Sajdah; onthe lap in Jalsah, and on the shoulders when making Salaam. Muraaqabah in Salaat is one’s contemplation at the time of Takbeer-e-Tahrimah and keeping in mind for the whole duration of Salaat that “Allah is watching me.” This condition of total contemplation is called Ihsaan. All Mujaahadah and Riyadhat are undertaken to achieve this condition of Ihsaan. Regarding the condition of Ihsaan, Jibra’eel (alayhis salaam) asked Rasulullah (saws):“What is Ihsaan?” Rasulullah (saws) replied: “(Ihsaan is) that you worship Allah as if you are seeing Him and if you cannot see Him (then know) that, verily, He sees you.” In the Path, Sulook final destination is Ihsaan, attainable by fulfilling Salaat with all its Aadaab, Mustahabbaat and Shuroot. In this way the effects of the Lataa-ife Sittah (the six spiritual faculties) will become manifest. The six Lateefah (spiritual faculties) in man are the Nafs, Qalb, Rooh, Sirr, Khafi and Akhfaa. Their effects are as follows: NAFS: (Nafs here refers to Nafs-e-Mutmainnah): Its nourishment is abstention from sin. QALB: Its nourishment is Thikr. ROOH: Its nourishment is Hudhoori (constantly alert and in the presence of Allah). SIRR: The nourishment of Sirr is the unveiling of realities. KHAFI: The nourishment of Khafi is Shuhood (to behold the truth and to contemplate it), and Fanaa (to be annihilated or totally absorbed in Tauheed). : The nourishment of Akhfaa is Fanaa-ul-Fanaa (i.e. to be unaware of even one’s stage of annihilation). There are seven degrees in Salaat, viz., Salaat-e-Tun, Salaat-e-Nafs, Salaat-e-Qalb, Salaat-e-Rooh, Salaat-e-Sirr, Salaat-e-Khafi and Salaat-e-Akhfaa .The effect of Salaat-e-Tan is prohibition of sin; that of Salaat-e-Nafs is prevention of relationships other than the relationship of Allah; of Salaat-e-Valb is negatior of negligence; of Salaat-e-Rooh is prevention of the gaze from looking at others; of Salaat-e-Sirr prevention of the mind from wandering and turning to others besides Allah; of Salaat-e-Khafi is man’s achieving the degree of spiritual development where reality becomes manifest to him; and, the effect of Salaat-e-Akhfaa is true communion with Allah Ta’ala. The experience of this stage is Mi’raaj. When the Shaikh discerns in a Mureed a constant yearning for islaah (spiritual reformation) and steadfastness in this purpose and the Mureed along the Path of Sulook reaches the junction leading up to Allah Ta’ala, he (the Shaikh) bestows the Mantle of Khilaafat-e-Bai’t on the Mureed who is now appointed as the Khalifah of the Shaikh.The Mureed attains this lofty rank after continuous and regular association and communication, etc. with his Shaikh. The Journey of Sulook comprises two sojourns: Ser Ilallaah (Journey towards Allah). Ser Fil-laah (Journey in Allah). This journey consists of two fundamental aspects, viz., Purification of the nafs from nafsaani ailments known as Akhlaaq-e-Razielah. Reference to this is made in the Qur’aanic Aayat: “Verily, he has attained success, who has purified his nafs.” Tahliyah and also Tajalliyah; In Sulook this acquisition is described as Maqaamaat (stages). When the Mureed becomes grounded in the acquisition of Maqaamaat, in the purification of the nafs and when he has achieved proficiency in the ways and means of acquiring lofty attributes and eradicating lower qualities, then upon him reaching the stage of Ser Ilal-laah the Shaikh confers on him the Mantle of Khilaafat and grants him ijaazat (permission) to initiate others into the Path of Sulook.Upon having attained the stage of Ser Ilal-laah, a special celestial glitter (jalaa) and light (noor) permeate the heart. The heart then is at all times dissociated from all things other than, Allah. The heart is now truly engrossed with Allah Ta’ala. In this high stage of spiritual development, matters pertaining to Thaat (The Being of Allah), Sifaat (Attributes of Allah), Af’aal (Acts of Allah), Haqaaiq (Realities) as well as relationships between Allah and His servants become manifest. This then is termed Ser Fil-laah. In the realm of Ser Fil-Laah are no limits. Progress is infinite. Progress is proportional and continuous in relation to one’s ability, engrossment with Allah Ta’ala and casting aside all motives irrespective of such motives pertaining to this world or the hereafter. When one has attained this rank, one attributes nothing to oneself.The Shaikh appoints the Mureed as Majaaz-e-Bai’t (authorizes him to initiate mureeds and to attend to their spiritual affairs) after he (the Mureed) has attained the stage of Ser Ilal-laah. Sometimes the Shaikh delays this appointment until the Mureed has reached the stage of Ser Fil-laah. This appointment by the Shaikh of the Mureed at different stages of development is a matter confined entirely to the condition of the Mureed and the inclination (thauq) of the Shaikh. There are various reasons which induce a Mureed to search for a Shaikh other than the one who is his Shaikh. Among these reasons are: The Mureed discovers that his first Shaikh does not adhere to the Shariah. The Shaikh indulges in bid’ah or always commits kabeerah (major) sins. The mureed has no congeniality (Munaasabat) with the first Shaikh notwithstanding the fist Shaikh being a strict adherent of the Shariah and a follower of the Sunnah. The demise of the first Shaikh: In this event it will suffice if the Mureed turns to another Shaikh to perfect his islaah (reformation) without him even becoming his formal mureed. The mureed may, however, also complete his islaah by another Shaikh along with entering into Bai’t with him (the Shaikh). It is viral to remember that after having accepted another Shaikh, the Mureed should never be disrespectful to his former Shaikh, neither in word or deed nor in his absence or presence. This applies even if the former Shaikh has happened to stray from the Shariah. Any such disrespect will prove calamitous for the Mureed. All sin and connections other than those with Allah Ta’ala are the bandits along the Path of Sulook; however, there are several things from which the Saalik has to abstain. This is vital. If the Saalik does not rigorously abstain from these aspects, his efforts and struggles will be utterly wasted. These fatal impediments strewn along the Path of spiritual progress are: Opposition to the Sunnah: Alas! In the present age, customs and innovations are in great prevalence. Nowadays such innovatory customs are being regarded as Tasawwuf. Rasulullah (saws) said: “Soon there will dawn an age over people when there will remain of Islam nothing but its name, and of the Qur’aan there will remain nothing but its script.” When the peer himself is not Waasil, how will he cause the mureed to become Waasil? Association with females and lads and casting lustful glances at them is forbidden. Welcome to Sufism President, the present genuine spiritual master of Azad Kashmir khalifa [, Sufism president] pir Shaykh murshid dervish fiqeer sufi sultan Mahmood Qadiri, Naqshbandi Chisti, Suhrawardi & Awais al-Qarani class /order tariqh spiritually in possession of spiritual goods, surrender, faith, excellences, reality, wisdom, in bliss for all kinds of humans…….Email only Email … Mahmood.sul@outlook ….
Posted on: Sat, 15 Mar 2014 08:47:20 +0000
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