6/ Islamic Science Sufism 6….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…. The Prayers within with the Central Mosque Jama’t….The fadheelat (significance and benefits) of Jama’t Salaat is available by means of ikhtilat. 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. Tawadhu (humility) is also the result of ikhtilat. The faidh (spiritual manificence) of the Deen is obtained by means of associating with the Auliyaa, saints, Sufi’s. Execute every act and duty at its stipulated time, Mundane (worldly) duties in their time and Ibaadat on its time. Even occasional humour and light-hearted talk for pleasing the hearts of Muslims should be resorted to at opportune times. One’s daily life should be conducted in this con- trolled manner. Total solitude is not always ideal because sometimes eagerness and enthusiasm in one are dulled and it then becomes difficult to progress for some. Service to creation is extremely beneficial for the Saalik (the one who trods the Path of Spiritual Progress), but his ikhtilat (association) should not exceed his time required for rendering his service to creation. Association in excess to the required measure is fraught with batini (pertaining to the ruh) evils and harm. One should not increase one’s association and connections, for such increase interfere with thikrullah.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 ious 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. In such circumstances ikhtilat (association) is in the same category as khalwat (solitude). Khalq and Khulq are two different terms. Khalq refers to external form while khulq means internal form. Man, while consisting of body and physical parts, also consists of spiritual parts, viz., Rooh and Nafs. His physical body has been given the faculty of basaarat (sight) which is exercised by the eyes of the body. Similarly, he has been given the faculty of baseerat (insight or seeing with the “eyes”of the heart). The external eyes lack the ability to perceive the internal dimension. Allah Ta’ala has created men with these two component parts (physical body and spiritual fern)) in different moulds. He has bestowed to them different physical forms along with various internal forms. Some have a beautiful form and character and some have ugly form and character. The physical form is known as soorat while the spiritual or internal form is known as seerat. The rank of seerat is higher than that of soorat because Allah Ta’ala has related the former to Himself. In this regard, “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. Each such substance (Rooh) acquires cognition of things in proportion to its inherent ability. It has thus been established that the object of greater honour and importance is the Command of Allah, viz. the Seerat of man. As long as beauty is not inculcated into the baatini (internal) dimension of man, he will not be described as having a beautiful seerat. Allah Ta’ala has granted the physical body limbs, e.g. hands, feet, etc. Similarly, has He bestowed “limbs”to the internal form? The “limbs”of the internal form are the faculties of knowledge, anger, desire and justice. A seerat will not be called beautiful until these four faculties have been adorned. Imperfection in the seerat is comparable to deformity in the physical beds (soorat). Like a deformed physical body cannot be called beautiful, so too will a defective internal form not be described as beautiful. For example: if one’s faculty of anger (quwwa-e-ghadbiyyah) is below the level of equilibrium and one’s faculty of desire (quwwat-e-shahwaaniyah) is excessive above the degree of equilibrium then one’s character (seerat) will not be described as beautiful. The i’tidaal of Ilm is man’s ability to distinguish between statements of falsehood and truth; between beliefs of Haqq and Baatil, and between deeds of vice and virtue. When this ability has been cultivated the fruits of wisdom (hikmat) will be experienced. Kegarding such hikmat, 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.The i’tidaal of these two faculties is that both begin to operate along the lines of Hikmat and Shariat, submitting in entirety to the demands and commands of the Shari’at and abstaining from it prohibitions. The i’tidaal of the faculty of justice is to hold the reins of the faculty of wrath and the faculty of desire and to ensure that the! Conform to the Deen and Intelligence. Aql (intelligence) is like the king and the faculty of justice is like the deputy of the king. It has to comply with the orders of the king. The faculties of ghadbiyah (wrath) and shahwaaniyah (desire) should be like the trained hunting dogs of a hunter or like a well-trained horse, answering and acting in accordance with the call of the master. When the conditions are cultivated and become praiseworthy man will be described at the repository of beautiful character. His seerat u-ill be said to be beautiful. When this faculty is in the state of i’tidaal it is known as shuja-at (valour, bravery). This is praiseworthy by Allah Ta’ala. An excess in this faculty will he called tahawwur (rashness) and a deficiency will be termed jubnat (cowardice). Both rile conditions of tahawwur and jubnat are reprehensible. In the wake of the laudable state of shujaa-at (valour) flow the qualities of 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. All these lowly qualities find external manifestation. The name of the state of i’tidaal of the faculty of desire is called Paar-saa-i (Chastity). When this faculty exceeds equilibrium, it will be termed hirs (greed) and hawaa (lust). 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).” Internal beauty (seerat) varies with people just as external beauty (soorat) differs. 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. In so far as natural propensity is concerned an attribute is neither reprehensible nor praiseworthy. The attributes become praiseworthy or reprehensible by operation. 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”. It is clear from this, that unrestricted generosity is not praiseworthy neither is niggardliness (i.e. to withhold spending) in itself reprehensible. 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. The principle governing the elimination of akhlaaq-e-zameemah (reprehensible attributes) is “for the sake of Allah or not for the sake of Allah.” All reprehensible attributes are inter-related. Hence, the nafs will come under control only after the elimination of all such attributes. Rectify one attribute while ignoring another will not prove beneficial. One afflicted, a number of ailments will be considered healthy only after all the ailments have been cured. Similarly, man will have acquired a beautiful baatin (internal form) when all his internal conditions have become praiseworthy. 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.There are two kinds of Akhlaaq-e-Baatiniyah (internal attributes). One type is related to the heart and the other to the nafs. Akhlaaq-e-Baatiniyah related to the heart is called Akhlaaq-e-Hameedah (the Beautiful Attributes) and Malakaat-e- Faadhilah (the Excellent Faculties). These are also referred to as Maqaamaat. They consist of: 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. Elimination of riyaa (show) is precisely the acquisition of Ikhlaas. No matter what type of righteousness an act may be and no matter how little it may be, if it is accompanied by ikhlaas, it will be permeated with barkat even if there is no helper. Thawaab will increase in proportion to the degree of ikhlaas. For this very reason it comes in the Hadith: “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. The motive was merely to please others. The third degree of ikhlaas is to render an act without having any motive. The motive is neither the Deen nor the world. This too is ikhlaas, i.e. the non-existence of riyaa (show)., in bliss for all kinds of humans…..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 16:11:00 +0000
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