14/ Islamic Science Sufism 14… 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…. Understanding Sufism is to understand the self….It is narrated in Jawaahir-e-Ghaibi that a man once while making Tawaaf of Baitullaah was uttering. “O Allah! I seek your protection from yourself.”Someone enquired from him the meaning of this. He replied: “Once I cast a lustful glance at a handsome lad when lo, a hand from the unseen (ghaib) appeared and slapped me in causing my eye.” What is forbidden in Islam is forbidden and today what we see is the forbidden of the observed calamities in association with young lads, in companionship with impious persons and inclining tenderly towards females.”Lust for lads is worse than lust for women.which is forbidden in Islam. Nowadays such unnatural practices of lust with lads are very prevalent.What Islam forbids they act on it. The act of sodomy is in the severest degree of prohibition… Rasulullah (saws) said: “I greatly fear for my people the practice of the nation of Loot.” Rasulullah (saws) said: “The curses of the Angels of the sewn heavens descend on seven types of sinners. The intensity of this la’nat (curse) is sufficient to destroy the mal’oon (the accursed).The first of the seven types) is one who practised sodomy.”Nabi-e-Karem (saws) repeated the above warning thrice. “Allah Ta’ala abhors looking at a man who commits sodomy.”Some people although not committing acts of lust are involved in the malady of gazing with lust. It should be borne in mind that the eyes also commit zina (fornication). Few people exercise caution in this respect despite the fact that staring with lust is a stepping-stone to fornication. According to the principle of Fiqh, the means and agencies of haraam are likewise haraam. So remember this forbidden is forbidden and understand it well that to be a belieiver one has to go with Islam in lawful. Evils of the tongue; Speech in abundance and claiming excellence and virtues as well as speaking disrespectfully of the Shariah or Allah Ta’ala are among the greatest of impediments along this Path. Some jaahil (ignorant) peers, fake sufis indulge in such evil use of the tongue. To engage in mujaahadah of one’s own making in addition to the ta’leem (instruction) of the Shaikh; Such unauthorized prescription by the mureed is detrimental and Within a short while, the Mureed will become frustrated and discard even the little which he was instructed to do by the Shaikh. This calamity has befallen many a mureed. It was because of this pitfall that Rasulullah (saws) instructed the adoption of only that much a’maal (righteous practices) which neither will nor weary one down producing frustration. Rasulullah (saws) said in this regard that Allah Ta’ala will not “weary” and be “frustrated” as long as you do not become weary and frustrated. Haste in expecting the fruits of mujaahadah. This is also a great obstacle. The Mureed sometimes in his haste and impatience feels that even after having made much mujaahadah for a while, he has not derived the fruits thereof. The consequence of this attitude is that the Mureed either loses confidence in his Shaikh or he neglects his mujaahadah. This is indeed a great calamity which can befall the Mureed. It is imperative that the Mureed realizes that nothing is achieved overnight. The self same person at one stage was an infant. Only after a considerable lapse of time did he attain youthood. At first he was ignorant and only after some time had passed did he become a learned man. Similar then is the case of spiritual progress along the spiritual journey. In short, haste and expectation (for the effects of mujaahadah to become manifest) are by inplication demands which the Mureed puts to his Shaikh. Such demands are very harmful. This type of mureed does not remain contented with his Shaikh. He turns to all and sundry for remedies. He is like a vagrant along this Path and he in consequence loses the grace and favour of the Shaikh. The Mureed in the final analysis loses in entirety what he had initially desired so impatiently. His frustration and worry multiply. Outwardly and inwardly he becomes engulfed by harm. Introducing defect in one’s confidence and love for the Shaikh. Of greater calamity than even this, is to hurt the feelings of the Sheikh and to harm him. Such action and attitude bring about the total destruction of munaasabat (congeniality) between the Shaikh and the Mureed. Munaasabat or congeniality is the relationship of affinity which the Mureed has with his Shaikh. This bond should be of such a degree that the Mureed entertains no rejection or dislike for any statement, act or condition of the Shaikh. This should be a physical condition of attachment in one’s disposition. However, if one’s munaasabat has not reached this degree of physical congeniality, it is necessary that it exists at least on the intellectual plane (Aqli Munaasabat). The Mureed should find all acts and statements of the Shaikh likeable and acceptable. This Munaasabat is conditional for Bai’t. Great care has therefore to be adopted in this matter. Minus such Munaasabat, all devotional practices such as mujaahadah, riyaadhat, muraaqabah and mukaashafah will come to nought. They will be devoid of benefit. In the absence of a tab’I (natural and physical) munaasabat, the mureed should inculcate an Aqli Munaasabat. Spiritual benefit to the Mureed rests on the existence of munaasabat. In view of the overriding importance of munaasabat, one should not enter into the Bai’t allegiance if such munaasabat is lacking. The Bai’t will prove of great benefit after love and munaasabat have been cultivated. Umur-e-ghair ikhtiyaariyah are qualities and conditions which are beyond one’s volitional control. These are natural states and attributes in man and their cultivation and eradication are not within the purview of his power.Among the impediments along the Path of Sulook are another two ailments which are so widespread that almost all Mureeds are involved therein. Even some Ulama are involved in these. The one obstacle is the Mureed’s concern to acquire attributes and states not within his volitional control. Among the Umur-e-ghair ikhtiyaariyah are thauq (joy), shauq (eagerness), istighraaq (absorption), lazzat (pleasure), yaksoo-ee (solitude) in disposition), daf-e-khatraat (the ability to ward off thought), sorish (pangs of spiritual love), injithaab (a condition similar to istighraaq), etc. These states and attributes are erroneously considered to be the effects of thikr, shaghl and mujaahadah. The non-acquisition of these umur-e-ghair-ikhtiyaariyah is considered to be the consequence of having been deprived of the effects of effort, Bur, this too is erroneous. The other obstacle is the Mureed’s effort to eliminate certain of the Umur-e-ghair ikhtiyaariyah, e.g. the state of qabdh (a state of spiritual contraction), abundance of khatraat, inability to concentrate, natural love for wealth, dominance of natural anger, absence of tenderness, inability to shed tears, the assertion of worldly sorrow or fear, etc. Sometimes the Mureed regards these natural and non-volitional attributes and conditions to be detrimental to his progress along the Path of Sulook. He labours under the notion that because of the presence of such umur-e-ghair ikhtiyaariyah he will not be able to attain his goal. Failure to eradicate these non volitional aspects is erroneously considered to be a cause for drifting away from Allah Ta’ala. The abovementioned are two obstacles which generally occur to the travellers along this Path of Sulook. The common factor between there two obstacles is the pursuit of things beyond one’s control. Both acquisition and elimination of Umur-e-ghair ikhtiyaariyah are not within the control of man. One suffers adversely by pursuing such non-volitional aspects. One harmful effect of such wasteful pursuit is the implied confrontation with the declaration of Allah Ta’ala:“Allah does not impose on one (anything), but that which one can bear.” Since these aspects are non-volitional, their acquisition and elimination are beyond man’s control and capacity. Allah Ta’ala has therefore not imposed such acquisition and elimination on the Mureed. But when the Saalik considers such acquisition and elimination necess’ary for the attainment of his goal, he by implication believes that this attitude of his is commanded and imperative. But as said earlier, the Shariah has commanded one only in regard to that which one is capable of doing. The Saalik’s attitude implies that capability is not conditional for the executing of a task. This then is his confrontation with the Divine declaration: “Allah does not impose on a person (anything), but that which he is capable of doing.”Failure by the Mureed to achieve the desired acquisition and elimination of Umur-e•-ghair ikhtiyaariyah produces progressive frustration, the consequences being: Physical illness may develop as a result of constant worry. This in turn results in the omission of many devotional practices. Frustration sometimes results in ill-temper. Others are then inconvenienced by one’s display of ill-manners. • Preponderance of worry and frustration at times causes one to neglect the rights of one’s family as well as those of others. Such neglect becomes sinful. • In cases this frustration reaches such proportions which drive the mureed to suicide.. Thus, both his dunya and his aakhirah are destroyed. • Sometimes the frustration causes the mureed to lose hope to the extent that he considers acts of obedience and righteousness to be useless. In consequence he ends all his righteous activities and reaches and abrupt halt in his spiritual affairs. • Sometimes he becomes disillusioned with his Shaikh, losing confidence in him. He then labours under the notion that his Shaikh is not aware of the Path of Sulook. 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 16:23:04 +0000
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