8/ Islamic Science Sufism 8…. 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 reasons of Sufism…. reason: there is the possibility of one committing voluntarily an act of disobedience in the future. The possibility of some act of disobedience having been voluntarily committed, but due to negligence one’s attention has been diverted to the refrom. There are diversions of voluntary act of disobedience, fear Allah… Abstain from robbery; attain fear of punishment, abstain from mischief; have fear & refrain from violation of law. When fear is effaced, anarchy is the consequence in the land. Khauf-fear severs the roots of all evil while at the same time it is the medium of all obedience. The manner in which to acquire the khauf-fear of Allah Ta’ala is to meditate on his Wrath and Athaab. Allah Ta’ala says: “Do not despair of the Rahmat of Allah...”Rasulullah (saws) said: “If even the kaafir realises the extent of Allah’s Rahmat (mercy), he (too) will not loose hope of Jannat.”Raja is the state of the heart’s tranquillity which develops as a result of one’s yearning for the desirable objects of fadhl (Divine Grace), Maghfirat (forgiveness), Ni’mat (Bounty) and Jannat, while devising ways and means for their attainment. Thus one who remains in expectation of Rahmat and Jannat, but does not adopt the means of their acquisition, viz., amal salih (righteous deeds), taubah (repentance), etc., will not attain the goal of Rajs. He remains on the contrary in deception. He is like the one who inspite of not sowing the seeds, expect s to reap the crop. He dwells in empty desire. The manner of acquiring Raja is to reflect about the vastness of Allah’s Rahmat and His Munificence. Allah Ta’ala states: “...So that you do not grieve over what you have lost nor become proud over what you have.” Rasulullah (saws) said: “The first virtue of this Ummat is yaqeen (firm faith) and zuhd, and the first corruption of this Ummat is bukhl (niggardliness) and amal (distant and remote hopes).” Zuhd is to refrain from an object of desire in the pursuit of a nobler objective, e.g. refraining from the desire of the world and pursuing the desire of the Akhirat. This is Zuhd. The basis of Zuhd is the Nur and Ilm which Allah Ta’ala inspires into the heart of man. As a result, his breast expands and he realises with clarity that the world with all its belongings is more contemptible than the wing of a fly and that only Akhirat is noble and everlasting. When this Nur is acquired, the worthlessness of the world fully dawns upon man. The effect of Zuhd is the attainment of contentment upon the obtainal of the bare necessities of life. Thus the Zahid (the one who has Zuhd) is satisfied with the bare necessities in the same way as the traveller is satisfied with the necessities which he takes along on his sojourn. Zuhd is not abstention from pleasures. Reduction of pleasures is sufficient for the attribute of Zuhd. In other words, one should not be engrossed in pleasures. Constantly hankering after luxuries is negatory of Zuhd. On the contrary, obtainal of luxuries without undue effort and arrangement is the ni’mat of Allah Ta’ala, for which shukr (gratefulness) has to be offered. Along with granting comfort to the nafs, effort too should be imposed on it. In all truth, gold and silver and the world with all its possessions, in the sight of one whose gaze is focussed on Allah, are of no value. Rasulullah (saws) never preferred the world for himself nor for those close to him. Whatever creation possesses is the material of the world. It is essential to sever one’s hope from all things. He who is successful in this objective, will attain tranquillity, because both heart and body find rest and peace in Zuhd. The manner in which to acquire Zuhd is to meditate on the defects, harms and ephemeral nature of the world, as well as to reflect on the benefits and the everlasting nature of the Akhirat. Allah Ta’ala says: “Upon Allah should the Believers have tawakkul (trust).” Rasulullah (saws) said: “When you ask, ask of Allah and when you seek aid, seek from Allah.” Reposing implicit trust of the heart in only the Creator is called tawakkul. The meaning of tawakkul is expressed by the term taukeel (to make or appoint a wakeel or a counsellor, agent, representative). When one lacks the understanding and ability for something then another is appointed to execute the task. Such appointment of an agent to act on one’s behalf is the meaning of taukeel. Tawakkul then is to act in accordance with Allah’s Scheme, i.e. to adopt the principles and laws of the Shariat, and to resign oneself unto Him. In every act or task, the means required for the task will be employed within the confines of the Shariat and one’s trust will be placed in Allah Ta’ala. Tawakkul has three fundamental principles: Ma’rifat, Halat and A’mal. This consists of Tauheed of Allah Ta’ala which means: Besides Allah there is no object of worship; He is Incomparable; He has no partner; all sovereignty belongs to Him; all praise and glory belongs to Him; He has power over all things. This conception of Tauheed acknowledges that Allah Ta’ala possesses such perfect power and wisdom which make Him worthy of all praise and glory. Sincere and honest belief in this conception of Tauheed grounds true Imaan in the heart. The effect of Imaan grounding itself in the heart is Tawakkul. The condition essential for achieving this tawakkul is sincere acknowledgement of tauheed. The meaning of sincere acknowledgement is that this Tauheed pervades the heart so much that there remains no room in one’s heart to entertain any other concept. The Haal of Tawakkul is to resign oneself to Allah Ta’ala. Assign all affairs to Him and maintain the heart in the state of peace and tranquillity. it envisages diversion from all and everything other than Allah Ta’ala. Upon Allah Ta’ala being made the Wakeel one resigns in full confidence. Allah Ta’ala, the Wakeel is full of Wisdom and is the Benefactor and Protector of the one who has reposed tawakkul in him. There is therefore no need for- the heart to toss in doubt and uncertainty. He will not allow your enemy to vanquish you. In this way when one fully realizes that rizq (sustenance), maut (death), hayat (life) and all affairs of creation are within the direct power and control of Allah Ta’ala, then there is absolutely no cause for the heart to labour in uncertainty and suffer any lack of confidence.The ignorant labour under the misconception that Tawakkul entails abstention from effort, the means and material agencies. This idea of tawakkul is highly erroneous. Tawakkul does not advocate shunning or abstaining from the material agencies which Allah Ta’ala has created and made subservient to man. Shunning the legitimate use of the material means and agencies for legitimate purposes and needs is not lawful according to the Shariat. The way in which to acquire Tawakkul is by contemplating the bounties of Allah Ta’ala, His Promises and one’s past success. Qana’at or contentment means in this regard abstention from desires. Contemplating about the transitory and perishable nature of the world inculcate Qana’at. Hilm or perseverance means to hold in check the nafs in the face of events which are distasteful to one. This quality of Hilm is acquired by the eradication of anger. One has to contemplate constantly about the remedies for anger. Akhlaq- Allah Ta’ala says “O People of Imaan! Adopt sabr (patience).” Rasulullah (saws) said: “A Believer is to be marvelled because every condition of his is good. This is exclusive to the Believer. If he attains happiness, he makes shukr (is thankful) and if calamity overtakes him, he adopts sabr.” In man are two conflicting forces. The one force impels him towards Deen and righteousness while the other drives him towards base desires, Asserting the Deeni force and subduing the force of lust is called Sabr. In the state of Sabr, the Deeni force in man asserts its dominance over the lowly force of base desire. Its definition is given as follows: “Maintaining control of the nafs in the face of such things which the nafs dislikes.”This means to be firm and constant in practising righteous deeds. This means to have sabr while engaging in the righteous deed. The nafs is held in control and prevented from diversion while engaged in the act of virtue. Acts of Ibaadat [, worship] have to be discharged adequately by the observance of the principles and rules pertaining to such acts. Full attention has to be directed towards the act.This means to have sabr in the non-commission of any act or to restrain the nafs from indulging in the prohibitions of Allah Ta’ala. Ni’mat (fortune, favour, and blessing) produces delight and happiness which in turn result in muhabbat (love) tor Allah, The Benefactor. On the contrary museebat (difficulty, hardship, and calamity) produces unpleasantness and grief. Thus the occasion of sabr is in the face of museebat. Museebat is the condition detested by the nafs. This condition is of two kinds: first, the form of hardship, and second true hardship. Grief and frustration follow in the wake of true hardship which is the consequence of sin. Hardship which brings about the strengthening of one’s bond with Allah and elevates one’s spiritual condition; It increases one’s submission to Allah Ta’ala. The Arifeen do perceive hardship. In fact their sense of perception is sharper, but due to their gaze being on Allah Ta’ala their grief and sorrow do not exceed the limits. Difficulties are a means for the expiation of many sins. At times Allah Ta’ala wishes to bestow a special rank of elevation to a servant, but the latter lacks the ability to attain that lofty rank solely by virtue of his righteous deeds. Allah Ta’ala then afflicts him with some hardship by virtue of which he attains the desired lofty rank. On the Day of Qiyaamat the people of ni’mat (fortune and happiness) will envy those who had undergone museebat (hardship and sorrow). They will envy them and wish: “Would that our skins were cut to bits with scissors so that today we could have attained the ranks bestowed to the people of hard-ship.” Who takes his vengeance, Allah Ta’ala assigns his affair to him (the one who took his own course). But the one who adopts sabr, Allah Ta’ala extracts vengeance on his behalf. Allah then sometimes awards him in this world, or may in Qiyaamat waive punishment totally from him. Allah Ta’ala states in the Qur’aan Shareef:“When a hardship afflicts you. say: innalillahi wa inna ilayhi raji oon (Verily, we are for Allah and unto Him will we return).”The purport of this aayat is that one should engage in the thikr of اِنَّ للهِ وَ اِنَّا اِلَيْهِ رَاجِعُووْ نَ at the time of difficulty and hardship. One should meditate the meaning of this statement, that we are the exclusive property of Allah; we belong to Him and He has the full right to utilize and dispose of His property as He deems fit; we are therefore, contented with the decree of Allah. When hardship afflicts one, firstly remember one’s sins. Such remembrance of shortcomings and faults will fortify one against depression during the hardship. One will then realize the correctness of the affliction and accept it without complaint. One will regret and not complain. Secondly, meditate the reward which Allah has promised for hardship. Remembering this reward will lessen the grief and keep one resolute in the state of hardship. Never complain nor entertain the impression that Allah Ta’ala has become displeased with one. This impression is dangerous because it weakens the bond with Allah Ta’ala and by degrees one’s with Allah Ta’ala becomes effaced.Consider hardship as either a punishment or a trial and contemplate its reward. At the time of hardship, the Shariat instructs sabr and firmness. For every hardship, the compensation will be good. There is, most assuredly, benefit in hardship, in this world as well as in the Akhirat although one may not be able to understand the worldly benefit therein. Sabr is inculcated by weakening the desires of lust and emotion. Allah Ta’ala says: “Be grateful unto Me.”Rasulullah (saws) said: “If happiness reaches him (the believer), he is grateful.”Accepting that all benefit is from the True Benefactor (Mun’im Haqeeqi), the effect of which is to be happy with the Benefactor and be ever ready to render obedience to Him, is the meaning of Shukr. All benefit is from Allah, the True Benefactor (Mun’im Haqeeqi). This acceptance induces: Happiness with the Benefactor. One must have eagerness to execute the commands of the Benefactor and to abstain from His prohibitions. One should consider all benefit, goodness and pleasant conditions as the bounties of Allah and regard these to be in greater measure than what one really deserves. Praise is to be offered to Allah and His bounties should not be employed in evil and sin. His favours should be used in obtaining His Pleasure. 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 16:13:33 +0000
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