7/ Islamic Science Sufism 7….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….. Sufism Repentance…. Allah Ta’ala says: “O Believers! Make taubah [repent & turn] unto Allah Ta’ala a pure taubah [, turning purely to Allah].”Rasulullah (saws) said: “O people! Make taubah [, repent] unto Allah,” [Saheeh Muslim]. Taubah (repentance) is the regret and sadness which arise in the heart when remembering a sin. For the validity of the taubah, shunning the sin, firmly resolving to abstain from it in future and controlling the nafs when it urges for the sin, are necessary. The meaning of taubah is to return and to return from the far side to the near side. It has a beginning and an end. The beginning (ibtida’) of taubah is the spreading of the rays of Nur-e-Ma’rifat (the Light of Divine Recognition) of the heart which thus realises that the sin committed is a fatal poison which wroughts great spiritual disaster. This realization induces regret and fear which result in a true and sincere yearning to compensate for the sin. This yearning is to such a degree that shunning of the sin is immediate. Further, a firm resolve and intention are made to totally abstain from the sin in future. Along with this intention a full effort is made to compensate for the past shortcoming. When the result is this fruit of taubah pertaining to the past, present and future, then perfection of taubah has been acquired. This then is the end (intiha) of taubah. It should be clear that taubah is Waajib (compulsory) upon every person because Allah Ta’ala addresses all Muslims in the aayat: “O Believers! Make taubah unto Allah, a pure taubah.”Since the reality of taubah is to regard sin as a fatal poison and disaster for the life of the Hereafter, and to firmly resolve to shun sin, and this much is part of Imaan, it therefore being waajib and necessary is apparent to every Mu’min. Hence, Allah Ta’ala says: “He who makes taubah after his transgression and reforms, verily Allah turns towards him” Qur’aan. Allah Ta’ala will forgive, have mercy upon and aid the person who after having sinned renders taubah according to the rule of the Shariat and reforms his acts for the future, i.e. he abstains from all evil, practices in conformity with the Shariat and remains firm on his taubah. Taubah or repentance is to confess to Allah Ta’ala one’s sins and to regret such commission. Resolve firmly to discharge all huqoaqul Ibaad (rights of others) and other duties which are obligatory, but which have not been rendered. This intention should be immediately made and thereafter the actual fulfilment of such rights and duties put into motion. Alternatively, the pardon of those whose rights were usurped should be obtained. When a sin has been committed, immediately after it one must have a bath, do wudu and perform two raka’ts of Salaat with the intention of Taubah. One then has to offer repentance with both the tongue and heart. The taubah should be made fervently and vigorously. If one is unable to shed tears, then one’s face should rake on the appearance of a concerned and crying person while making taubah. For the purpose of making taubah, recall your sins and then offer repentance in profusion. However, do not meditate about the sins committed or do not make vigorous attempts in a bid to remember what sins had been committed, for this attitude will create a barrier between the repenter and Allah Ta’ala. This constitutes an obstacle in the path of love and progress. After having made a sincere taubah, if previous sins come to mind then renew the taubah. Do not be too much concerned about sins for which taubah has already been made. While making taubah there should be a degree of moderation in mentioning the sins. There is no need to recite a whole list of sins while making taubah. Seek forgiveness for all sins in general. According to the Hadith Shareef one should say: “And, I repent of even such sins which You are more aware of.” “I repent of such sins which I am aware of and of such sins which I am unaware.” Pondering about sins is in actual fact destruction of time and diversion from the remembrance of Allah. However, one should make special taubah for sins which one recalls automatically. The real Goal is Allah Ta’ala and not the remembrance of sins neither the remembrance of acts of obedience. The purpose of remembering sins is to offer repentance. Hence, once taubah has been made, one should not deliberately and consciously ponder over sins thereby making such remembrance a definite purpose because this will engender the idea that Allah Ta’ala is displeased with one, and this is a dangerous idea. Remember and reflect about the warnings sounded in the Qur’aan and Hadith in regard to sins. The pang of regret which enters the heart as a result of such reflection is in actual fact taubah. Allah Ta’ala says: “He (Allah Ta’ala) loves them and they love Him.” “Those who have Imaan are strongest in love for Allah.” Rasulullah (saws) said: “He who loves to meet Allah, Allah loves to meet him. And, he who detests the meeting with Allah, Allah detests meeting him.” The inclining of the heart towards Muhammad [s.a.w] which gives it pleasure is called muhabbat (love). Muhabbat consists of two kinds: Muhabbat Tab’i (physical love) and Muhabbat Aqli (intellectual love). Muhabbat Tab’i is not a voluntary or volitional condition. Its occurrence and endurance are non-volitional. Sometimes non-volitional acts are not lasting and are merely transitory. It is for this reason that Muhabbat Tab’i is not commanded. On the contrary, the origination and endurance of Muhabbat Aqli are volitional. It is, therefore a state which can endure. Muhabbat Aqli is thus commanded. It is this kind of Love which is superior and preferable. Since the source of physical love is emotion, it is a passing state. IHSAAN (Kindness and favour); Ihsaan shown gives rise to muhabbat: JAMAAL (Beauty). Beauty brings about attraction which gives rise to muhabbat: KAMAAL (Perfection); Perfection in a thing also induces muhabbat.. .These three attributes par excellence exist in only Allah Ta’ala. The muhabbat endures as long as these attributes endure. In so far as the Object of True Love (Allah Ta’ala) is concerned, these attributes are eternal. They will endure forever; hence love for Him is perpetual. Since, the existence of attributes in the state of perfection is not found independently (Biz-zaat) in any being other than Allah Ta’ala, the kamileen (the Saints who have attained spiritual perfection) cannot have Muhabbat Aqli (Intellectual Love) for anyone besides Allah Ta’ala. Muhabbat–Tab’i (physical love) is possible with others, but the love which has been commanded for Allah Ta’ala is Muhabbat Aqli. The terminology of the Qur’aan and Hadith describes: this form of love as Hubb. This should not be understood to mean that the kamileen are devoid of Muhabbat Tab’i. However, in them (the kamileen), Muhabbat Aqli is dominant. At times Muhabbat Tab’i in the kamileen exceeds the love in those in whom Muhabbat Tab’i is dominant, but Muhabbat Aqli remains dominant inspite of this comparative higher degree of Muhabbat Tab’i. At times, Muhabbat Tab’i becomes dominant in even the kamileen, but this is not frequent. In short, the kamileen are perfect in both Muhabbat Aqli and Muhabbat Tab’i, the former being dominant while in others, Muhabbat Tab’i (physical love) is dominant. Although this attribute of excellence (in the kamileen) is not a goal in itself, it nevertheless is praiseworthy. Those devoid of both these aspects of love are in danger. Muhabbat is thus essential. Obedience without muhabbat is not sufficient since there is no resolution and firmness in such acts of obedience devoid of love. Constant remembrance and contemplation of the Attributes and Bounties of Allah Ta’ala will induce the desired Muhabbat for Him. Compliance with the Laws of the Shariat and much Thikr of Allah expel the love of others from the heart, making way for the exclusive Love of Allah Ta’ala. Allah Ta’ala says: “Those who yearn for the meeting with Allah (should take solace in the knowledge) that, verily, the Time of Allah is approaching.” Rasulullah (saws) said: “I ask of You (O Allah!), sight of Your Face and Shouq (eagerness) for meeting You.” The condition of natural desire (eagerness) which is a physical state to behold and fully comprehend a beloved object whose perfection is only partially known is termed Shouq. Shouq is the initial stage of Muhabbat. At a later stage it develops into uns (affection). At this stage the conditions prevailing during shouq do not remain. Among such conditions are profuse crying and absorption in thought to such a degree that this condition asserts its dominance. Some (along the journey) consider such conditions to be the goal (of the sojourn), hence become depressed when these are reduced in the state of uns. However, there is no need to be concerned at this reduction in such feelings because the goal is not the state of shouq to be perpetual – that one should at all times be engulfed in this state. The purpose is not to eliminate natural desires neither is the purpose to create a constant throb in the heart. Rasulullah (saws), explained the limit of shouq in the following way: “(O Allah!) I petition You for shouq for meeting You; such shouq which is devoid of hardship and which does not harm; such shouq which is not a trial leading astray.” Sometimes excessive affection and love bring about destruction. It brings about a disturbance in righteous acts (a’mal) which are in fact the medium for attaining Divine Proximity. The true goal is achieved via the agency of executing the Divine Commands. Excessive shouq (eagerness) and ishq (love) interfere with this means. At times when shouq is overpowering, one transgresses the limits of respect and makes such statements which are disrespectful. Most ush-shaq (those immersed and lost in love) is guilty of disrespectful statements which they utter in states of ecstasy. This disrespect is harmful although such disrespect uttered in ecstasy is forgiven. But, it is not a condition of kamal (excellence). Rasulullah (saws) was perfect in obedience, respect and love, hence he made the du’a mentioned above. Shouq being a necessary corollary of Muhabbat, its acquisition is by inculcating Muhabbat of Allah Ta’ala. Uns is a state of delight and pleasure induced by true recognition of certain known attributes of an object. In this state the object is known only partially, part of it being hidden. The known attributes on which the gaze Is focussed induce the condition of uns. Uns is also a necessary corollary of Muhabbat. Its acquisition is along with Muhabbat of Allah Ta’ala. Allah Ta’ala commands in the Qur’aan Shareef: “And Fear Me.” Rasulullah (saws) said: “He who fears, sets off (on the journey) at night; he who sets off at night, “reaches the destination; Hark! The merchandise of Allah is expensive. Hark! The merchandise of Allah is Jannat.”Khauf is the painful condition of the heart, which arises as a result of thinking of something reprehensible and the fear of it materializing. The nature of khauf consists of the possibility of athab (punishment). This possibility extends to every person, for he may be overtaken by athab. This is the extent of khauf which has been commanded and imposed upon the servant. This extent, viz. fearing the possibility of athab, is a compulsory condition (shart) of Imaan. It is also known as khaufe-e-aqli (intellectual fear). At the behest of sin this faculty (khauf-e-aqli) has to be put into operation. The warnings and punishments of Allah Ta’ala should be recalled and ruminated over so as to be saved from sin. This degree of khauf is Fardh (compulsory). Its non-existence induces and involves one in sin. It is the medium of exhorting towards virtue and steering one away from sin. Allah Ta’ala has combined the noble attributes of hidayat guidance from Allah), rahmat (mercy), ilm (knowledge) and ridha (contentment) for those who are imbued with the khauf of Allah Ta’aIa. All beings fear the one who fears Allah Ta’ala. Allah Ta’ala has stated that in the servant, two fears will not combine. This means that the servant of Allah, who on earth entertains the khauf of Allah Ta’ala, will be fearless in the Akhirat; and, he who had no khauf of Allah Ta’ala on earth, will be overtaken by fear and calamity. In this regard, Rasulullah (saws) said: “On the Day of Qiyaamat every eye will he crying excepting the eye which refrained from gazing at that which Allah Ta’ala had forbidden, and the eye which stood guard in the Path of Allah, and the eye from which emerged a tear-drop equal in size to the head of a fly, in fear of Allah Ta’ala.”Mishkat Shareef it is said that Allah will make haraam (unlawful) the fire of Jahannam for such a person. It is also stated that on the Day of Qivamat, Allah Ta’ala will proclaim to the malaikah to remove from the Fire anyone who had at any time or occasion feared Allah. Fear is thus incumbent for every Mu’min. 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 & harmony
Posted on: Fri, 14 Mar 2014 16:11:38 +0000