21/Islamic Science Sufism 21…..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……..Sufism teachings has to be read with open mind & understood it with open mind with out bias, prejudice, etc, Sufi teacher & Sufi student remain in worhip of Allah, by being in nafl fast for sake of Allah, to please Allah. It is clear, Thikr and Tasbeeh are sufficient, and they give spiritual nourishment to the soul. Among the various forms of mujaahadah, fasting is the best. Hence, the Shariat has given taqleel-e-ta’aam the form of nafl fasting. In the Shariat, reduction of food will therefore be nafl fasting. Any other forms of taqleel-e-ta’aam adopted by the people of today who claim to do mujaahadah have no original basis in the Shariat. Shariat Mujaahadah is only through nafl- voluntary fasting accourding the Sunnah way of nafl fasting. The method of qillate-e-ta’aam mentioned in the book, Tableeghe Deen by Imaam Ghazaali Rahmatullah Alayh, is to learn the reduction in food has intended purpose of the Shariat, the physique of people of today is unlike that of the people of earlier times, earlier times muslims were pious in following the sunnahs. The aim and purpose is to weaken the animal urge in man, and the aim in weakening this urge is to prevent the nafs from sin. Sufi student keep the ego in nafl fast all times. “Stay up during the night, or a portion (of the night); or half the night or less than half the night” [Qur‘aan]. The aforementioned aayat commands standing up during the night so that the nafs becomes accustomed to striving. In this way the ability of the nafs (to submit to righteousness) attains strength and perfection. Standing up during the night is most efficacious for bringing the nafs into submission. All forms of Ibaadat, be it Duaa or Qira’t, Namaaz or Thikr and be it external (zahir) or internal (batin), are fulfilled in the proper manner during the night. During the month of Ramadhaan the Shariat has ordered the performance of Taraaweeh Salaat during the night because it envisages taqleel-e-manaam. Like saum (fasting) has its role in taqleel-e-ta’aam, Taraaweeh has its role in taqleel-e-manaam. Allah Ta’ala praises pious servants in the Qur’aan:“In the latter part of the night they make istighfaar.” “They separate their sides from the beds calling their Rabb in fear and hope...”In other words, they perform Salaat during the night. “The face of one who performs Salaat in abundance during the night becomes beautiful during the day.” Excessive sleep is detrimental to the physical health as well. It reduces or stunts the capacity of contemplation in a person. This in turn brings about harm in both Deeni and worldly activities. A person who is given to excessive sleeping is never able to be punctual in time. Moderation in this mujaahadah is also desirable. Nowadays this moderation means sleeping at least six to seven hours. Rasulullah (saws) said: “When any of you rises in the night and finds that he is unable to recite the Qur’aan properly (due to feeling sleepy), and he does not know what he is reciting, then he should lie down.”The advice in such cases of sleepiness is to lie down and not to ward off the sleep. When the words are not recited correctly because of over-powering sleep then the necessary thawaab will not be obtained. Thus remaining awake will serve no beneficial purpose in this case. There are three kinds of association. Praiseworthy association; The Shariah commands this type of association, for in itself it is an association with Allah Ta’ala. Ending such association is not permissible. Detestable association; The Shariat prohibits such association. Ending such association is Waajib (compulsory). Permissible association; this association is neither Ibaadat nor sin. Although permissible, there is a need to reduce such association. Solitude is permissible, in fact best and advisable (afdhal) for one who has no worldly or Deeni duty pertaining to himself or others to discharge. Such solitude is of greater merit during times of strife and mischief when it becomes difficult to have patience (sabr) in the face of anxiety, agitation, confusion and anarchy. The Ahadith have extolled solitude during such circumstances. Rasulullah (saws): said in this regard: “. . . a man who takes to solitude on the peak of a mountain. He has goats he fulfils their right and makes the ibaadat of Allah.”“Soon a time will dawn when the best wealth of a Muslim will be goats. He will go with them to a peak of a, mountain and to places where rain-water accumulates. He will flee from mischief taking along his Deen,” [Bukhaari]. Solitude (i.e. total dissociation from people) is not permissible for one who has some duties and obligations to discharge, whether such duties pertain to others or oneself, and whether it be obligations, e.g. providing maintenance to one’s family when one does not have the ability of Tawakkul (trust in Allah), or Deeni obligations, e.g. the acquisition of necessary Deeni knowledge. Hadhrat Uthmaan Ibn Math’un (radhiyallahu anhu). He was forbidden from adopting solitude since he was yet in need of acquiring knowledge of the Deen. Spreading the Word of Allah and developing Islam. For forty days to sixty days to one year solitude is the abstention from sin provided that in solitude control is exercised over the eyes as well. The ears as well as the heart have to be guarded in solitude. Deliberately the thought of anyone besides Allah Ta’ala should not be introduced into the mind. In the event of any such stray thought entering the mind, the one sitting in solitude should immediately ward off the thought by engaging in Thikrullaah. In such a well-guarded solitude there is indeed great protection against sin. Only the Siddiqeen and those perfected in spiritualism are able to exercise perfect control over their tongues (as well as other emotions) even ill association with others. In most cases futile and nonsensical discussions take place when one is in association with others but its best to rendering service to creation. 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…….Email only Email … Mahmood.sul@outlook ….Sufi Sultan Spiritual Reality Group for better of humanity to peace, love & harmony. One who has adopted total solitude has not deprived of the thawaab of Jama’t and service to creation because he/she has purified his/her ego to help others for sake of Allah, to please Allah. The faidh (spiritual manificence) of the Deen is obtained by means of associating with the Auliyaa, saints, Sufi’s. One should remain in solitude as long as the heart finds solace and united with Allah Ta’ala. However, when one becomes disturbed and frustrated in solitude as a result of a multitude of thoughts striking the mind, one should withdraw from solitude and sit in companyof a pious Sufi, or go the shrine/tomb, grave of a Sufi. But, it is essential that the company be pious. The stray thoughts and frustration will be eliminated in such company. “I blew in him (Aadam) My Rooh.” “Rooh” to Himself; “Say, the Rooh is of My Command.”Verily, I shall be creating man from soil.”The meaning of Rooh in this context is the substance which was generated by the direct ilhaam (inspiration) of Allah Ta’ala. Allah Ta’ala says: “He who has been granted hikmut, indeed he has been granted abundant goodness.” In reality this hikmat, is the root of all significance and excellences. submitting in entirety to the demands and commands of the Shari’at and abstaining from it prohibitions. Worship of Allah, should bring in one kindness. Chivalry; courage; generosity, forbearance, steadfastness, tenderness; are all are the ability to restrain anger, dignity and far-sightedness in all affairs. The state of tahawwur produces inexperience, boastfulness, pride, inability to restrain anger, and vanity. The state of jubnat creates cowardice, disgrace, contempt, inferiority. Allah Ta’ala loves the condition of chastity. The excellences produced by chastity are generosity, shame, patience, contentment and it is also termed ittiqaa. In this state man’s desire and hope decrease, fear and humility increase and the wish to aid others is engendered. If this faculty falls below itidaal it results in greed, expectation, flattery, servitude to wealthy persons, contempt for the poor, shamelessness, extravagance, show, narrow mindedness, impotency, envy, etc. Equilibrium in Aql makes man wise, cultured, sharp-witted and far-sighted. His advice will be sound and he possesses the ability to act in all affairs. Ingenuity manifests in him. If Aql exceeds i’tidaal it will be called deceptive, fraudulent and imposture. Aql below the degree of i’tidaal will be ignorance, dim-wittedness and stupidity. The consequence of this is that such a person is quickly misled. In short, man will be described as having a beautiful seerat only when all these faculties are in the state of equilibrium. It has been said that the best of affairs is its middle (its state of equilibrium). Allah Ta’ala says: “Our servants are such that they neither are extravagant nor are they niggardly but they remain in a condition in between (i.e. in the stare of equilibrium the possessor of the most beautiful seerat was Rasulullah (saws). About Iris excellence, the Qur’aan declares: “Verily, you men on a splendid character.”Among the Muslims the degree of beauty of character (seerat) will be in proportion to the degree in which they resemble the character of Rasulullah (saws). The greater the resemblance in them with the character of Rasulullah (saws), the greater will be the beauty of their seerat. It is evident that success and fortune in the Aakhirah will be in proportion to the beauty of seerat acquired. All qualities of seerat (akhlaaq) are natural propensities. Rasulullah (saws) said: “He who gives for the sake of Allah and withholds for the sake of Allah, verily, he has perfected his Imaan.”The stipulation, “for the sake of Allah” is related to both “giving” and “withholding. Both will be praiseworthy if employed for the sake of Allah Ta’ala and both will be reprehensible if not for the sake of Allah Ta’ala. Rasulullah (saws) said that a Muslim in fact is he/she whose character is perfect. He also said that the noblest Believer is one who has the best character. This basis is thus called Deen, and Rasulullah (saws) came to perfect this Deen. The process of purifying the nafs from these attributes is called Tazkiyah-e-Nafs. In this regard, Allah Ta’ala says: “He who has made tazkiyah (purified) his nafs, verily, he has attained success.”Allah Ta’ala says: “And, Allah has created you and your deeds.”“And you desire nothing, but that Allah Ta’ala desires it.”Rasulullah (saws) said: “Know that if all creation united to benefit you, they will not be able to grant you any benefit but that which Allah has ordained for you. And if they unite to harm you, they will not harm you in the least, but that harm which Allah has ordained for you.”Tauheed in this discussion refers to Tauheed-e-Af’aali or Unity of Actions. This means that one has to have implicit and strong faith that without the Will of Allah nothing can happen. This state of Tauheed is acquired by contemplating on the weakness of creation and the power of the Creator. Allah Ta’ala says: “They have not been commanded, but to render ibaadat unto Allah sincerely establishing the Deen for Him and turning away from all others.” Rasulullah (saws) said: “Verily, Allah does not look at your external forms and your wealth, but He looks at your intentions and actions.” Ikhlaas means to have the intention of only Allah in one’s acts of obedience. The motive must be only the Proximity and Pleasure of Allah. This motive neither must nor be contaminated with personal motives of gain or the pleasure of others. Thawaab will increase in proportion to the degree of ikhlaas. “A half a mud (a measure) of corn given in charity by my Ashaab is nobler than gold equal to Mount Uhud given in charity by others.” The secret is the degree of ikhlaas. The ikhlaas in the Sahaabah is far superior to the ikhlaas in others. Their reward is in terms of their sincerity and love. The highest stage of ikhlaas is the rendering of an act for the sake of only Allah Ta’ala, creation having absolutely no connection in one’s motive. A lesser degree of ikhlaas is that the act is rendered to please people but it was not motivated by any desire for worldly gain. Islamic Science Sufism.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… Sufi Sultan Spiritual Reality Group….Email only E-mail…Mahmood.sul@outlook
Posted on: Sat, 15 Mar 2014 08:44:37 +0000
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