Thursday, September 5, 2013
Friday, July 5, 2013
Hazrat Faqeer Abdul Hameed and Khaleefa Shaukat Ali Sarwari Qadri
This piture has been taken at the Urs of Hazrat Faqeer Noor Muhammad Sarwari Qadri at Kulachi Shareef on 18th October, 2012
Sunday, January 30, 2011
Thursday, May 21, 2009
HAZRAT SAHB IN KARACHI
Hazrat sahb has visited Karachi in Aril 5th and stayed nearly for one week. Where he met with his followers and mureeds. All were in love and were waitng for gracious one sight. Hazrat sahb one evening recited the Naat in the Praise of the Holy Proghet and lectured on three topics. One of The Holy Prophet, second Hazrat Shaikh Abdul Qadir Jeelani and the third On the actual way offering daroods on the Holy prophet. Sallalahalihwasalam.
Tuesday, July 15, 2008
ATTAR - ILLAHI NAMA
Story of Solomon the son of David and the lovesick ant
'Solomon, in the midst of all his occupations, passed by a swarm of ants on the roadside. All the ants came forward to do obeisance; in an hour many thousands had come. But one ant did not come quickly before him because there was a mound of earth in front of its home. With the speed of the wind that ant was carrying out each separate particle of earth so that that mound might be cleared away. Solomon summoned it and said: "0 ant, I perceive thee to be without strength or endurance, And yet if thou wert to acquire the lifespan of Noah and the patience of Job, thy task would not be accomplished.This is no task for the arm of thy likes; thou wilt not cause this mound to disappear."The ant opened its mouth and said: "0 king, by high endeavour one can proceed along this road. Look not at my constitution and build, have regard to the perfection of my endeavour. There is a certain she-ant who is invisible to me and who had drawn me into the snare other love. She has said to me: 'If thou removest this mound of earth from here and clearest the way, I will cast on one side the boulder of separation from thee and then sit together with thee.' Now my loins are girded for this task; I know about nothing except this carrying of earth. If this earth is made to disappear I can achieve union with her, And if I die in this endeavour, at least I shall not be an idle boaster and a liar."—
Friend, learn of love from an ant; learn of such sight from one who is blind. Though the ant's cloak is very black, yet it is one of the attendants on the road.
Friend, learn of love from an ant; learn of such sight from one who is blind. Though the ant's cloak is very black, yet it is one of the attendants on the road.
Saturday, July 12, 2008
KNOWLEDGE AND ITS KINDS
while ordinary knowledge is denoted by the term ‘ilm, the mystic knowledge peculiar to the Sufis is called ma‘rifat or ‘Irfan. As I have indicated in the foregoing paragraphs,ma‘rifat is fundamentally different from ‘Irfan, and a different word must be used to translate it. We need not look far for a suitable equivalent. The ma'rifat of the Sufis is the 'gnosis' of Hellenistic theosophy, i.e. direct knowledge of God based on revelation or apocalyptic vision. It is not the result of any mental process, but depends entirely on the will and favour of God, who bestows it as a gift from Himself upon those whom He has created with the capacity for receiving it. It is a light of divine grace that flashes into the heart and overwhelms every human faculty in its dazzling beams. "He who knows God is dumb."
The relation of gnosis to positive religion is discussed in a very remarkable treatise on speculative mysticism by Niffari, an unknown wandering dervish who died in Egypt in the latter half of the tenth century. His work, consisting of a series of revelations in which God addresses the writer and instructs him concerning the theory of gnosis, is couched in abstruse language and would scarcely be intelligible without the commentary which accompanies it; but its value as an original exposition of advanced Sufism will sufficiently appear from the excerpts given in this chapter. {I am now engaged in preparing an edition of the Arabic text, together with an English translation and commentary.}
Those who seek God, says Niffari, are of three kinds: firstly, the worshippers to whom God makes Himself known by means of bounty, i.e. they worship Him in the hope of
winning Paradise or some spiritual recompense such as dreams and miracles; secondly,
the philosophers and scholastic theologians, to whom God makes Himself known by
means of glory, i.e. they can never find the glorious God whom they seek, wherefore they assert that His essence is unknowable, saying, "We know that we know Him not, and that is our knowledge"; thirdly, the Gnostics, to whom God makes Himself known by means of ecstasy, i.e. they are possessed and controlled by a rapture that deprives them of the consciousness of individual existence.
Niffari bids the Gnostic perform only such acts of worship as are in accordance with his vision of God, though in so doing he will necessarily disobey the religious law which was made for the vulgar. His inward feeling must decide how far the external forms of religion are good for him.
"God said to me, Ask Me and say, 'O Lord, how shall I cleave to Thee, so that when my day (of judgment) comes, Thou wilt not punish me nor avert Thy face from me?' Then I will answer thee and say, 'Cleave in thy outward theory and practice to the Sunna (the rule of the Prophet), and cleave in thy inward feeling to the gnosis which I have given thee; and know that when I make Myself known to thee, I will not accept from thee anything of the Sunna but what My gnosis brings to thee, because thou art
one of those to whom I speak: thou hearest Me and knowest that thou hearest Me, and thou seest that I am the source of all things.'"
The commentator observes that the Sunna, being general in scope, makes no distinction
between individuals, e.g. seekers of Paradise and seekers of God, but that in reality it contains exactly what each person requires. The portion specially appropriate in every case is discerned either by means of gnosis, which God communicates to the heart, or by means of guidance imparted by a spiritual director.
"And He said to me, 'My exoteric revelation does not support My esoteric Revelation."
This means that the gnostic need not be dismayed if his inner experience conflicts with the religious law. The contradiction is only apparent. Religion addresses itself to the common herd of men who are veiled by their minds, by logic, tradition, and so on.
The relation of gnosis to positive religion is discussed in a very remarkable treatise on speculative mysticism by Niffari, an unknown wandering dervish who died in Egypt in the latter half of the tenth century. His work, consisting of a series of revelations in which God addresses the writer and instructs him concerning the theory of gnosis, is couched in abstruse language and would scarcely be intelligible without the commentary which accompanies it; but its value as an original exposition of advanced Sufism will sufficiently appear from the excerpts given in this chapter. {I am now engaged in preparing an edition of the Arabic text, together with an English translation and commentary.}
Those who seek God, says Niffari, are of three kinds: firstly, the worshippers to whom God makes Himself known by means of bounty, i.e. they worship Him in the hope of
winning Paradise or some spiritual recompense such as dreams and miracles; secondly,
the philosophers and scholastic theologians, to whom God makes Himself known by
means of glory, i.e. they can never find the glorious God whom they seek, wherefore they assert that His essence is unknowable, saying, "We know that we know Him not, and that is our knowledge"; thirdly, the Gnostics, to whom God makes Himself known by means of ecstasy, i.e. they are possessed and controlled by a rapture that deprives them of the consciousness of individual existence.
Niffari bids the Gnostic perform only such acts of worship as are in accordance with his vision of God, though in so doing he will necessarily disobey the religious law which was made for the vulgar. His inward feeling must decide how far the external forms of religion are good for him.
"God said to me, Ask Me and say, 'O Lord, how shall I cleave to Thee, so that when my day (of judgment) comes, Thou wilt not punish me nor avert Thy face from me?' Then I will answer thee and say, 'Cleave in thy outward theory and practice to the Sunna (the rule of the Prophet), and cleave in thy inward feeling to the gnosis which I have given thee; and know that when I make Myself known to thee, I will not accept from thee anything of the Sunna but what My gnosis brings to thee, because thou art
one of those to whom I speak: thou hearest Me and knowest that thou hearest Me, and thou seest that I am the source of all things.'"
The commentator observes that the Sunna, being general in scope, makes no distinction
between individuals, e.g. seekers of Paradise and seekers of God, but that in reality it contains exactly what each person requires. The portion specially appropriate in every case is discerned either by means of gnosis, which God communicates to the heart, or by means of guidance imparted by a spiritual director.
"And He said to me, 'My exoteric revelation does not support My esoteric Revelation."
This means that the gnostic need not be dismayed if his inner experience conflicts with the religious law. The contradiction is only apparent. Religion addresses itself to the common herd of men who are veiled by their minds, by logic, tradition, and so on.
KNOWNG GOD
How shall a man know God? Not by the senses, for He is immaterial; nor by the intellect,
for He is unthinkable. Logic never gets beyond the finite; philosophy sees double; book-
learning fosters self-conceit and obscures the idea of the Truth with clouds of empty
words. Jalaluddin Rumi, addressing the scholastic theologian, asks scornfully:
"Do you know a name without a thing answering to it?
Have you ever plucked a rose from R, O, S, E?
You name His name; go, seek the reality named by it!
Look for the moon in the sky, not in the water!
If you desire to rise above mere names and letters,
Make yourself free from self at one stroke.
Become pure from all attributes of self,
That you may see your own bright essence,
Yea, see in your own heart the knowledge of the Prophet,
Without book, without tutor, without preceptor."
This knowledge comes by illumination, revelation, inspiration.
"Look in your own heart," says the Sufi, "for the kingdom of God is within you." He who
truly knows himself knows God, for the heart is a mirror in which every divine quality is
reflected. But just as a steel mirror when coated with rust loses its power of reflexion, so
the inward spiritual sense, which Sufis call the eye of the heart, is blind to the celestial
glory until the dark obstruction of the phenomenal self, with all its sensual
contaminations, has been wholly cleared away. The clearance, if it is to be done
effectively, must be the work of God, though it demands a certain inward co-operation on
the part of man. "Whosoever shall strive for Our sake, We will guide him into Our ways"
(Kor. 29.69). Action is false and vain, if it is thought to proceed from one's self, but the
enlightened mystic regards God as the real agent in every act, and therefore takes no
credit for his good works nor desires to be recompensed for them.
for He is unthinkable. Logic never gets beyond the finite; philosophy sees double; book-
learning fosters self-conceit and obscures the idea of the Truth with clouds of empty
words. Jalaluddin Rumi, addressing the scholastic theologian, asks scornfully:
"Do you know a name without a thing answering to it?
Have you ever plucked a rose from R, O, S, E?
You name His name; go, seek the reality named by it!
Look for the moon in the sky, not in the water!
If you desire to rise above mere names and letters,
Make yourself free from self at one stroke.
Become pure from all attributes of self,
That you may see your own bright essence,
Yea, see in your own heart the knowledge of the Prophet,
Without book, without tutor, without preceptor."
This knowledge comes by illumination, revelation, inspiration.
"Look in your own heart," says the Sufi, "for the kingdom of God is within you." He who
truly knows himself knows God, for the heart is a mirror in which every divine quality is
reflected. But just as a steel mirror when coated with rust loses its power of reflexion, so
the inward spiritual sense, which Sufis call the eye of the heart, is blind to the celestial
glory until the dark obstruction of the phenomenal self, with all its sensual
contaminations, has been wholly cleared away. The clearance, if it is to be done
effectively, must be the work of God, though it demands a certain inward co-operation on
the part of man. "Whosoever shall strive for Our sake, We will guide him into Our ways"
(Kor. 29.69). Action is false and vain, if it is thought to proceed from one's self, but the
enlightened mystic regards God as the real agent in every act, and therefore takes no
credit for his good works nor desires to be recompensed for them.
Monday, July 7, 2008
TASAWAR
TASAWAR
O blessed seeker! If you crave for eternal life and if you are destined to know, approach, observe and have union with God the Most High, Learn this essential and subtle knowledge from some prefect teacher : so that you may attain the object of life in this world. And reach your real goal, and attaining real life in the world of Bounties.
Remember that without concentrating on His personal Name Allah the heart cannot be revived< the esoteric path cannot be opened and God the Most High's proximity, union and observation cannot be attained." He, who has the Lord, has everything."
METHODS OF CONCENTRATION ON HIS PERSONNEL NAME ALLAH
The concentrator ought to perform the ablutions: wear clean cloths and sit cross- legs
in a clean place, empty and distracts heart from all extraneous thoughts, i.e., worldly worries and sensual fancies. To stop the satanic thoughts and sensual fancies should form the following safeguard around. Read the following prayers three times each and blow on the chest and blowing it on the palms of the both hands and rub them on the entire body.
1. Bismillah-irrahman-irrahim.
2. Surah Fatiha.
3. Ayat- Alkursi.
4. Surah Kafirun.
5. Surah Falaq
6. Surah Wannas
7. Benediction Darud on the Prophet
8. Astaghfar and verses: - Salamun qulan min Rabbir Rahim and Wallahul mustan alamatasifun.
Then close your eyes, contemplate observation of God the Most High: the assembly of his Holiness the Prophet (peace be upon him), and try over and over again to inscribe His personal name Allah on your forehead and your heart; with the forefinger of imagination. If one's self is head straggling and dies not relinquish sinning he should imagine writing His personal name Allah in the seat of navel, at least for the thirty minutes and continue the name of Muhammad ( Peace be upon him) for ten minutes.
If the seeker has a perfect guide he should imagine the guide sitting inside his head, chest and heart and writing His personal name Allah and the name of his Holiness (peace be upon him). This makes it still easier. In this way the seeker succeeds very soon. When the concentration and meditation of the seeker and the attention and power of the perfect guide and the labours of the seeker and the attraction of the guide centralize and unite; it generates the light and electricity of awe and drown and stupefy the seeker esoterically. The sketch of the Holy name is given on the title of the web. One should save this image and it can be practised at all times. But the best time is from the dawn to sunrise or an hour or two later.
O blessed seeker! We have narrated the few above mentioned, most useful, safe, correct and true methods of concentrating on His personal name, which we came to know after spilling our life blood protractedly. If you realize the worth and act on them you will certainly very soon reach the highest heaven of esoteric travel and spiritualism and attain union with your True Beloved, and enter the assemblies of Prophets and saints.
In case of any queries please do write us we will try our best to solve them
in a clean place, empty and distracts heart from all extraneous thoughts, i.e., worldly worries and sensual fancies. To stop the satanic thoughts and sensual fancies should form the following safeguard around. Read the following prayers three times each and blow on the chest and blowing it on the palms of the both hands and rub them on the entire body.
1. Bismillah-irrahman-irrahim.
2. Surah Fatiha.
3. Ayat- Alkursi.
4. Surah Kafirun.
5. Surah Falaq
6. Surah Wannas
7. Benediction Darud on the Prophet
8. Astaghfar and verses: - Salamun qulan min Rabbir Rahim and Wallahul mustan alamatasifun.
Then close your eyes, contemplate observation of God the Most High: the assembly of his Holiness the Prophet (peace be upon him), and try over and over again to inscribe His personal name Allah on your forehead and your heart; with the forefinger of imagination. If one's self is head straggling and dies not relinquish sinning he should imagine writing His personal name Allah in the seat of navel, at least for the thirty minutes and continue the name of Muhammad ( Peace be upon him) for ten minutes.
If the seeker has a perfect guide he should imagine the guide sitting inside his head, chest and heart and writing His personal name Allah and the name of his Holiness (peace be upon him). This makes it still easier. In this way the seeker succeeds very soon. When the concentration and meditation of the seeker and the attention and power of the perfect guide and the labours of the seeker and the attraction of the guide centralize and unite; it generates the light and electricity of awe and drown and stupefy the seeker esoterically. The sketch of the Holy name is given on the title of the web. One should save this image and it can be practised at all times. But the best time is from the dawn to sunrise or an hour or two later.
O blessed seeker! We have narrated the few above mentioned, most useful, safe, correct and true methods of concentrating on His personal name, which we came to know after spilling our life blood protractedly. If you realize the worth and act on them you will certainly very soon reach the highest heaven of esoteric travel and spiritualism and attain union with your True Beloved, and enter the assemblies of Prophets and saints.
In case of any queries please do write us we will try our best to solve them
Friday, July 4, 2008
RISALA ROOHI SHARIFF ( THE BOOK OF SOUL ) BY SULATAN BAHOO
Listen(O seeker),
May Allah guide you in both worlds (this world & hereafter)
I was HA of (the domain of) HOVIAT ( the Divine Essence)
As a treasure of (the domain of) YAHOOT ( the First Manifestation)
Hidden in(the domain of) LAHOOT ( the World of Negation)
Then, in (the domain of) MALAKOOT, ( the World of Pure Intelligence)
I desired that I may become known where there is JABROOT (the World of Power)
Thus, I created the creation in (the domain of) NASSOOT ( the World of bodies)
The ENTITY, (which is) the fountain-head of all springs of reality
(which is) the HA of HUWIYET
(The LOVE)
held the heavenly court & divine throne, beyond the limits of all the existence (but) (people having) LOVE ( could reache there) in that court of magnificience
An exemplary lesson( is to be learnt here)
About the nature of that holy ENTITY
that thousands of thousand
rather innumberable
caravans of ( people of) intellect got crushed by stones (perished on the way) (while trying to reach Almighty through logic & reason)
Praise & Glory be to ALLAH
Even from these bodies of earthly elements (i-e from this material world)
there are thousands of ways in which
evidences of (Creator's) beauty & grandeur are being revealed
(it seems that) the OMNIPOTENT ENTITY( through this material world)
has created a clear, pure mirror
in order to see HIS own beautiful face
(because so much of AllAH's beauty & grandeur is being reflected through this material world)
(and by seeeing HIS face in this mirror) HE is playing the game of love by HIMSELF ( but in this game)
HE, Himself, is the sight (vision) (and) HE, Himself, is the seer ( viewer) ( and) HE, Himself, is the scene (View)
HE, Himself, is the Love. HE, Himself, is the lover. HE, Himself, is the be-loved.
(indeed, O seeker!) if you lift the veil ( of your ego from your eyes) (then you will see that)
everything is singularity ( in reality there is ONLY one ENTITY) which actually exists
(and) all of the duality ( of things)
( the world of variety & multiplicity) is only due to your (squint) eyes
Says, the author of this book,
who resides, secluded, in the sanctuary of ( ALLAH"s) beauty & grandeur
of the HA of HUWIYET, in the truest way
who is completely absorbed in observing the ABSOLUTE ENTITY
who is a gift from the WITNESSED OMNIPRESENCE
the WORSHIPPED ONE, in the turest way
who swings in the cradle of "
"praise me, how great is my splendour"
who, being at station if highest respect,
waers on his head the crown of the knowledge (of God) and oneness(of His Being)
who, wears on his shoulders the robe of reconcilliation and of purification with
"'antaa anaa' 'wa anaa anta' ( you are me, and I am you) ( purgation through annihilation of self)
who, was given the title of HAQ ( truth, personified)
by the HAQ ( Absolute Truth i-e ALLAH)
who is the secret of the ENTITY of HOO
who is Faqir BaaHoo (may his secrete be sanctified)
who is known to be (from the tribe of) Awaan resident of the vicinity of Fort Shor(kote)
may ALLAH safegaurd him from mischeif & oppression
(the author of this books says) few sentences
about the secrets from (his) search (enquiries ) into faqr (piety, mendicancy)
(about) the station of the ENTITY of HUWIYET
"(about the phrase) 'rahmatee wasay-at kulla shay-in' ( My Mercey surrounds every thing)
to explain ( the deeper) meanings inside (its apparent ) meaning
to teach (the meanings) of the rarest of the rare
The one who has knowledge (of God), and the one who has unified (with God)
looks around, in every direction,with wide open eyes
BUT does not see anything except (ALLAH's HOLY ) PRESENCE
thus he erases from himself all the signs of ( false notions of )
oneselfness & otherselfness ( he realises that material existence , inside or outside of oneself, is just a mirage)
so that absolute could unify with ABSOLUTE ( the absolutely purified soul of the seeker can unify with ABSOLUTE ENTITY (ALLAH ) only if seeker is able to kill his/her ego)
Listen (O Seeker !)
When the LIGHT (NOOR) of SINGULARITY
from ITS secluded chamber of UNITY
decided to reveal ITSELF in this phenomenal world of multiplicity
then HE created a commotion by unveiling HIS sacred eterenal beauty
and towards the candle of HIS divine beauty, the two worlds rushed like a moth only to be burnt alive(in HIS love)
and through the veil of 'meem' of Ahmed
( the Light of Singularity) transformed into shape of Ahmed
and due to abundance of emotions (of love) and devotion ( to Ahmed)
( the Light of Singularity) seven times shook upon ITself
and, from this (were created) souls of seven saints (faqirs)
so much purified, they annihilated themselves in ALLAH
and thus they found eternal life along with ALLAH
who remained immersed in thoughts of ALLAH, who are (like a) rindless(fruit), full of kernel (full of essence, without anything extra)
much earlier than the creation of Adam (peace on.him)
after being remained drowned for seventy thousand years
in the ocean of Divine Beauty
(these seven rindless fruits i-e purified souls were borne on the tree of ( reflection of ) faith
except the ENTITY OF ABSOLUTE TRUTH from beginning till the end (of all existence)
Cheezy Na Deedand
( these seven sacred souls) did not ( and will not) see anythings else
and did not ( and will not) listen to anybody except ALLAH
in the sanctuary of magnificence (of ALLAH) (these seven sacred souls remain drowned)
permanently in the ocean of union ( with ALLAH ) without any decline ( in the state of union)
at times, they do hide themselves, under the aura of sacred light ( NOOR)
(for the sake of pursuing) their search of sanctity & purgation
Wa Gaahay Qatraa Der Beher
at times, they are (like a) droplet in the ocean ( part of the whole)
and at times, they are (like an) ocean in the droplet ( after union, part becomes whole)
and on (their shoulders) is the beneficient robe of
" "when FAQR reached its peak it becomes ALLAH"
that is why, (these seven faqirs have been bestowed) with an unending life and
with the respectable, everlasting crown (on their head)
because of faqr(contentment), they need nothing from their PROVIDER ( as they have unified with HIM )
nor do they need anything from 'other than HE' ( indeed, one does not need anybody after unifying with ALLAH)
so honourable, so esteemed, ( they are) ( so elevated, is their spiritual station)
that ( they are) not at all, aware of the birth of Adam ( peace be upon him)
nor (are they aware) of the happenings of the doomsday
(they have surpassed the temporal domain, thus for them, the beginning or end of time, means nothings)
Qadam-ay Eeshaan
their feet are
on the head of the Awliya(s) Ghaus(es) and Qutubs ( all hierarchies of saints)
(thus) if you call them GOD, that is (perfectly) justified
and if you regard them as worshippers of GOD, that is also perfectly right
and (the one) who understood this (intricate point) (only he has) understood (consistency of thought behind the above two apparently contradicting statements is the crux of the matter, and the one who understood how these seemingly confilicting statements can be true at the same time, is the person who has understood the essence of sufism)
and (thus) Their (high) station is itself in the sancutuary of ENTITY OF MAGNIFICENCE
(because) they never asked any thing from HAQ (ABSOLUTE TRUTH) except the HAQ
(neither) ( the possessions of) this lowly material world, (nor) the comforts of the hereafter
( like) houries, palaces, and (the temptation for) paradise,
(even) for a single momment, caught their eyes (attention)
one (of them) is the soul of 'Lady of the day of judgement' (Bibi Fatima) (may ALLAH be pleased with her)
another (of them) is the soul of khuwaja Hassan Basri (may ALLAH be pleased with him)
Wa Yakay Roohay Shaikay Maa, Haqeeqat-al-Haq
another (of them) is the soul of my shaikh,'the reality of TRUTH'
'the ABSOLUTE NOOR, manifestation of TRUTH'
Hazrat Mahboob-ay Soobhaani, Sayed Muhiyuddin Shaikh Abdul Qadir Jeelani
may ALLAH sanctify his secret
another (of them) is the soul of 'the king of lights' 'the secret of ETERNITY'
Hazrat Peer Abdur-Razzaq, son of Hazrat Pir Dastgeer
may ALLAH sanctify his secret
another (of them) is the soul of 'a fountain from the (divine) fountains' i-e Faqir Bahoo
the secret from the secrets of ENTITY of YAHOO
and there are two more souls, of two other Awliyas
and only due to the esteemed felicity and bleasings of these two souls, the two worlds (this world and hereafter) have their (apparent) stability & permanence
as long as these two souls
from the nest of UNITY (their place in the domain of WAHDAT)
do not bring themselves into this world of variety
the doomsday (of this material world) will not take place. (the world will not come to an end until the souls of two remaining Sultan-ul-furqaa do not reveal themselves)
their glance (the seven sultan-ul-fuqraa's) is pure (sacred) light of UNITY (NOOR OF Wa hadat and (is like) alchemy of honour and diginity
(because) on whomesoever their, rarest of the rare, shadow befalls,
(it) tranforms him into absolute NOOR
(and these seven Sultan-ul-fuqra) do not require of the seekers to do the lengthy excercies of superficial litanies ( beacause with mere glance, they can take the seeker to high spritiual stations)
Listen (O seeker) that this faqir (who is purgated)
the author of this compilation (this delectable book)
has done away with all the veils
(which were barring intimacy) (between him & ALLAH )
(and thus) he has himself become WAHDAT ( a manifestation of Absoulte UNITY)
All Praise and glory be to ALLAH, the (physical) body of this (humble) worshipper
is (like ) a thin veil
between (him & ALLAH )
(and, from behind this thin veil ALLAH is revealing through him) thousand of strange secretes
and exquistite subleties are being stated
HE Himself is the speaker, HE Himself is the speech
HE Himself is the scribe, HE Himself is the script
HE Himself is the proof HE Himself is the proved
HE Himself is the Lover HE Himself is the Beloved
If you take this (very piece of writing) as the signs of divine capabilities that is precisely so
(but) if you call this (very book) as a divine revelation (sent down on me) that is also right , God forbid
(and) if you read this document (which is full) of subtleties
as utterance of this (humble) worshipper that is also perfectly correct (way of understanding it)
if a wali (of high spritiual station) faces a decline, in his spritiual matters
or (if ) in this phenomenal (material) world
looses his (high & respectable) position
then, if he seeks (the help of) this delectable book as medium (to approach me)
for him, I will be a perfect guide (murshid-ay-kaamil)
if he does not seek the help (of this book) then, let him be doomed (qassam to him)
but if I do not give him (after he has sought help through this book) then, let me be doomed (qassam to me)
and, if the seeker, of connection & communication (to ALLAH), of civility of conduct (in the path to ALLAH )
holds fast, and retain this (book as medium)
then, due to retention & perseverance
I will give him the knowledege (of ALLAH ) and I will make his heart, alive
and (I will make) his conscience, clear & bright
I present myself, in the service of whosoever is the(true) seeker of HAQ( truth)
so that, I take the seeker, within a moment, from the beginning to the end ( of the path to ALLAH)
come, O seeker (of this material world) come, O seeker ( of the hereafter) come, O seeker ( of ALLAH)
so that, the very first day, I take you (to your destination) with ALLAH
Listen (O, seeker)
those who have (intimate and ) perfect knowledge (of ALLAH) are the (true) Qaderi followers
(and thus, they are) capable of (performing amazing) feats
and (are capable of) of being prresent at every place
The author of this book, who is completely engrossed in observing the HA of HUWIYET , says that when
truly divine grace and favour was bestowed (uopn me)
which I received as a blessing in the truest sense
then Prohphet Muhammad (at the) holliest station of NOOR (divine light) (peace & benediction be upon him)
(Prophet Muhammad) instructed me to guide the people ( to righteousness) (without discriminating among people)
may they be msulims , may they be non-believers
may they be with fortunes , may they be unfortunate ones
may they be living , may they be deceased
ZabaAnd, he ( Prophet Muhammad(p.b.u.h)) himself, with his pearl-divulging tongue called me Mustafa, the second
and Mujtaba of the last eons
(Prophet Muhammad) Mustafa (p.b.u.h) himself initiated me on his own
and Mujtaba (p.b.u.h) himself called me, his son
(Prophet Muhammad) Mustafa (p.b.u.h) has given permission (& instruction) to (Hazrat Sultan) Bahoo(r.a)
to guide ( and instruct) people ( to the righteousness) only for ALLAH's sake ( only to please ALLAH )
I am (as low as) the dust under the feet of (Imaam) Hussain(r.a.) & (Imaam) Hassan( r.a.)
that is why I have achieved such ( a high spiritual) station in gnosis
(when I had reahed) at a (very high) station of Faqr,
from the Court of Magnificense, the decree came that
" 'YOU ARE MY LOVER'
(in reply) this faqir humbly petitioned that
"this incapable, (powerless person) is not worthy of (honour & responsibility of ) loving the Personna of Magnificence"
(on this) it was stated that '(THEN), YOU ARE MY BE-LOVED'
(for this) this incapable, (powerless person) (had no answer and thus) kept quite
(after my acceptance of the statement) a shadow of light from the Personna of Magnificence
drowned, (immersed) this (humble) worshipper and each ( and every) atom (of his body)
into the oceans of ( perpetual divine) attention
Wa Farmood
and said that,
""YOU ARE ESSENCE OF MY OWNSELF
Wa Ma Ain-ay Tu Hasstaim"
and WE (with all the Names & Great Qualities) Are your ESSENCE"
"IN (the domain of) HAQIQAT (reality) YOU ARE MY REALITY"
"and IN ( the domain of) MA'RIFAT (gnosis) YOU ARE OUR ( very intimate) FRIEND
and IN THE SHAPE of (Arabic word) HOO,
You (are the traveler who) has reached the regions of SECRETS OF YAHOO
EXTRACTS FROM SIR UL ISRAR
Concerning Divinely-inspired receivings [mawarid Ilahiyya] and satanic insinuations [tawariq shaitaniyya].
Shaikh 'Abd al-Qadir (may Allah be well pleased with him) was asked to explain the distinctive characteristics of Divinely-inspired receivings [mawarid Ilahiyya] and satanic insinuations [tawariq shaitaniyya]. He replied:
"The Divinely-inspired receiving comes only in response to an appeal [istid'a']. It does not go away because of any intervening cause [sabab]. It does not come in one particular mode [namat], nor at any specific time. As for the satanic insinuation [tariq shaitani], it is contrary to that in all respects."
Concerning love [mahabba].
When asked about love [mahabba], the Shaikh (may Allah be well pleased with him) said: "It is a disturbance [tashwish] that affects the heart. It is inspired by the Beloved [Mahbub], by contrast with Whom this world comes to be like the ring of a seal, or a funeral wake. Love is an intoxication that has no corresponding sobriety. It is total devotion to the Beloved, in every respect, both in private and in public, with a self-effacing predilection. It is a natural impulse, not an affectation.
"Love is blindness to everything other than Beloved, due to solicitude for Him. It is also blindness to the Beloved Himself, due to a profound respect for Him. It is therefore total blindness. Lovers [muhibbun] are too drunk to get sober, except through direct vision of the Beloved. They are too sick to be cured, except by the sight of the One they seek. They are too distressed to be consoled, except by their Master [Mawla]. They can find no refuge, except in the remembrance of Him. They do not respond to anyone, except to His summoner.
"As Majnun [the crazy lover of] Layla put it:
My relatives all blame me for loving Layla:
my brother, my cousins, my aunt...."
(The rest of the verses are well known, so there is no need to spell them out here.)
Concerning the realization of Divine Oneness [tawhid].
When the Shaikh (may Allah be well pleased with him) was asked about the realization of Divine Oneness [tawhid], he said:
"[It is signified by] the indications of the secret of consciences [dama'ir], and of the hidden content of the secret of the innermost beings [sara'ir], at the advent of the Divine Presence [Hadra]. [It is signified by] the passage of the heart beyond the ultimate boundary of thoughts, its elevation to the highest degrees of connection [wisal], its penetration of the veils of glorification, its progress toward nearness on the feet of detachment, its advance toward proximity with the effort of singular devotion, in combination with the annihilation of the two realms of being, the vacating of the two domains [this world and the Hereafter], the removal of the two sandals, the acquisition of the two lights, and the extinction of all the worlds beneath the radiance of the lights of the brilliant flashes of disclosure, without previous intention."
Concerning detachment [tajrid].
In answer to a question concerning detachment [tajrid], the Shaikh (may Allah be well pleased with him) explained:
"It is the detachment of the innermost being [sirr] from the consideration of ways and means [tadabbur], by steadily restraining it from pursuit of the object of desire, by stripping it bare, then clothing its nakedness with the assurance of freedom from restriction, and by returning from the creation [khalq] to the Truth [Haqq], in a state of repentance."
Concerning direct knowledge [ma'rifa].
When the Shaikh (may Allah be well pleased with him) was asked about knowledge acquired by direct experience [ma'rifa], he said:
"It is insight into the meanings of the secrets of the hiding places of the mysteries, and recognition of the visible signs of the Lord of Truth [Haqq] in everything that exists, by viewing every element thereof in the light of the meanings of His Uniqueness [Wahdaniyya]. It is the acquisition of the knowledge of Reality [Haqiqa] in the extinction of every transitory being, when the Everlasting [Baqi] points toward it with the sign of the awe-inspiring dignity of Lordship [Rububiyya]. It is recognition of the trace of perpetuity [baqa'] in what the Everlasting [Baqi] has indicated, in the light of the majesty of Divinity [Ilahiyya], by looking with the eye of the heart."
Concerning spiritual aspiration [himma].
When someone asked him about spiritual aspiration [himma], the Shaikh (may Allah be well pleased with him) explained:
"It means that the aspirant becomes completely naked, in every part of his being. In the case of his lower self [nafs], it is stripped of the love of this world. In the case of his spirit [ruh], it is stripped of attachment to the Hereafter. In the case of his heart [qalb], it is stripped of any will that competes with the Will of the Master [Mawla]. As for his innermost being [sirr], it is detached from paying the slightest attention to the created universe, even with a quick peep or a glance."
Concerning the highest of all the degrees of Divine remembrance [dhikr].
When the Shaikh (may Allah be well pleased with him) was asked about the highest of all the degrees of Divine remembrance [dhikr], he said:
"It is that which impresses the heart, by command of the Lord of Truth (Almighty and Glorious is He) at the moment of His choice, with the perpetuity of everlasting providence ['inaya]. This remembrance [dhikr] is permanent, persistent and enduring. No trace of forgetfulness impairs it, and no heedlessness disturbs it, for the feelings, instincts and thoughts are all involved in the act of remembering. This is the frequent remembrance [dhikr kathir] referred to by the Lord of Truth (Glory be to Him, and Exalted is He) in His revelation.144 The best kind of remembrance is that which is prompted by the signals received from the All-Compelling Sovereign [al-Malik al-Jabbar], in the recesses of our innermost beings [asrar]."
Concerning ardent yearning [shawq].
When someone asked him about ardent yearning [shawq], the Shaikh (may Allah be well pleased with him) explained:
"The best of all ardent yearnings [ashwaq] is that which is stimulated by witnessing [mushahada], for it never wearies of meeting, never tires of telling, never flags because of closeness, and never fades because of intimacy. On the contrary, the more the contact is experienced, the more ardent the yearning becomes.
"Ardent yearning cannot be truly authentic, until it is completely stripped of its deficiencies: namely, the influence of an underlying motive, the pursuit of an ambitious desire, or the protection of a selfish interest. It thus becomes an ardent yearning stripped of all secondary causes [asbab]. The person concerned has no idea what makes him feel the way he feels, because he is always witnessing the object of his yearning, yet he still yearns for the witnessing thereof, however much that witnessing is experienced."
Concerning absolute trust [tawakkul].
When someone asked him about absolute trust [tawakkul], the Shaikh (may Allah be well pleased with him) explained:
"It is the preoccupation of the innermost being [sirr] with Allah (Exalted is He), to the exclusion of any other than Him. When someone puts all his trust in the Lord, he forgets whatever he used to rely on, for His sake, and depends on Him entirely, to the exclusion of all apart from Him. He thereby ascends from the shame of nonentity [fana'] to the state of absolute trust.
"Absolute trust [tawakkul] is the raising of the glance of the eye of direct perception [ma'rifa], by the innermost being [sirr], toward the hidden mystery of things decreed by destiny [maqdurat]. It is the firm belief, based on the reality of certainty [haqiqat al-yaqin], in the concepts grasped by the methods of direct perception, because they are sealed [with the stamp of Truth], and therefore immune to the opposite of certainty."
In answer to another question concerning absolute trust [tawakkul], the Shaikh (may Allah be well pleased with him) explained:
"Absolute trust [tawakkul] is a reality [haqiqa] like the reality of sincere devotion [ikhlas]. The reality of sincere devotion is the transfer of the aspiration [himma] from the rewards [obtained by deeds] to the deeds [themselves]. The same is true of absolute trust, since it is the abandonment of personal power and strength, in favor of reliance on the Lord of lords [Rabb al-arbab] (Glory be to Him, and Exalted is He)."
Then he went on to say (may Allah be well pleased with him):
"O young man! How often you are spoken to, but do not hear! How often you hear, but fail to understand! How often you understand, but do not take action! How often you take action, but do not act sincerely, and do not become immersed in your sincere devotion, with your whole being!"
Concerning contrition [inaba].
When the Shaikh (may Allah be well pleased with him) was asked about contrition [inaba], he said:
"Contrition is the effort to pass beyond the intermediate stations, and to beware of halting on the ascending stages; then to advance to the highest of the hidden levels, and to focus the aspirations on the occurrence of the sessions of the Presence [majalis al-Hadra]; then to return entirely to the Lord of Truth (Glory be to Him, and Exalted is He), after being present in the place of Presence, and witnessing this confrontation [muhadara]. Contrition [inaba] means returning to Him from Him, for safety's sake [hadharan], and returning to Him from everything other than Him, in hopeful anticipation [raghaban], and returning to Him from every attachment, in fearful apprehension [rahaban]."
Concerning repentance [tawba].
When someone asked him about repentance [tawba], the Shaikh (may Allah be well pleased with him) explained:
"Repentance is the process whereby the Lord of Truth (Exalted is He) looks toward His ancient and predestined providence ['inaya] for His servant, directs that providence toward His servant's heart, and tenderly detaches it, by attracting it toward Him and grasping it. When this takes place, the heart is drawn toward Him, away from corrupt ambition. The spirit obediently complies, the heart and the mind follow suit, repentance [tawba] is truly accomplished, and the whole affair becomes proper to Allah (Exalted is He)."
Concerning this world [ad-dunya].
In response to a question concerning this world [ad-dunya], the Shaikh (may Allah be well pleased with him) said:
"Evict it from your heart into your hand, so that it cannot beguile you."
Concerning weeping [buka'].
When the Shaikh (may Allah be well pleased with him) was asked about weeping [buka'], he said:
"Weep for Him, weep because of Him, and weep over Him."
Shaikh 'Abd al-Qadir (may Allah be well pleased with him) was asked to explain the distinctive characteristics of Divinely-inspired receivings [mawarid Ilahiyya] and satanic insinuations [tawariq shaitaniyya]. He replied:
"The Divinely-inspired receiving comes only in response to an appeal [istid'a']. It does not go away because of any intervening cause [sabab]. It does not come in one particular mode [namat], nor at any specific time. As for the satanic insinuation [tariq shaitani], it is contrary to that in all respects."
Concerning love [mahabba].
When asked about love [mahabba], the Shaikh (may Allah be well pleased with him) said: "It is a disturbance [tashwish] that affects the heart. It is inspired by the Beloved [Mahbub], by contrast with Whom this world comes to be like the ring of a seal, or a funeral wake. Love is an intoxication that has no corresponding sobriety. It is total devotion to the Beloved, in every respect, both in private and in public, with a self-effacing predilection. It is a natural impulse, not an affectation.
"Love is blindness to everything other than Beloved, due to solicitude for Him. It is also blindness to the Beloved Himself, due to a profound respect for Him. It is therefore total blindness. Lovers [muhibbun] are too drunk to get sober, except through direct vision of the Beloved. They are too sick to be cured, except by the sight of the One they seek. They are too distressed to be consoled, except by their Master [Mawla]. They can find no refuge, except in the remembrance of Him. They do not respond to anyone, except to His summoner.
"As Majnun [the crazy lover of] Layla put it:
My relatives all blame me for loving Layla:
my brother, my cousins, my aunt...."
(The rest of the verses are well known, so there is no need to spell them out here.)
Concerning the realization of Divine Oneness [tawhid].
When the Shaikh (may Allah be well pleased with him) was asked about the realization of Divine Oneness [tawhid], he said:
"[It is signified by] the indications of the secret of consciences [dama'ir], and of the hidden content of the secret of the innermost beings [sara'ir], at the advent of the Divine Presence [Hadra]. [It is signified by] the passage of the heart beyond the ultimate boundary of thoughts, its elevation to the highest degrees of connection [wisal], its penetration of the veils of glorification, its progress toward nearness on the feet of detachment, its advance toward proximity with the effort of singular devotion, in combination with the annihilation of the two realms of being, the vacating of the two domains [this world and the Hereafter], the removal of the two sandals, the acquisition of the two lights, and the extinction of all the worlds beneath the radiance of the lights of the brilliant flashes of disclosure, without previous intention."
Concerning detachment [tajrid].
In answer to a question concerning detachment [tajrid], the Shaikh (may Allah be well pleased with him) explained:
"It is the detachment of the innermost being [sirr] from the consideration of ways and means [tadabbur], by steadily restraining it from pursuit of the object of desire, by stripping it bare, then clothing its nakedness with the assurance of freedom from restriction, and by returning from the creation [khalq] to the Truth [Haqq], in a state of repentance."
Concerning direct knowledge [ma'rifa].
When the Shaikh (may Allah be well pleased with him) was asked about knowledge acquired by direct experience [ma'rifa], he said:
"It is insight into the meanings of the secrets of the hiding places of the mysteries, and recognition of the visible signs of the Lord of Truth [Haqq] in everything that exists, by viewing every element thereof in the light of the meanings of His Uniqueness [Wahdaniyya]. It is the acquisition of the knowledge of Reality [Haqiqa] in the extinction of every transitory being, when the Everlasting [Baqi] points toward it with the sign of the awe-inspiring dignity of Lordship [Rububiyya]. It is recognition of the trace of perpetuity [baqa'] in what the Everlasting [Baqi] has indicated, in the light of the majesty of Divinity [Ilahiyya], by looking with the eye of the heart."
Concerning spiritual aspiration [himma].
When someone asked him about spiritual aspiration [himma], the Shaikh (may Allah be well pleased with him) explained:
"It means that the aspirant becomes completely naked, in every part of his being. In the case of his lower self [nafs], it is stripped of the love of this world. In the case of his spirit [ruh], it is stripped of attachment to the Hereafter. In the case of his heart [qalb], it is stripped of any will that competes with the Will of the Master [Mawla]. As for his innermost being [sirr], it is detached from paying the slightest attention to the created universe, even with a quick peep or a glance."
Concerning the highest of all the degrees of Divine remembrance [dhikr].
When the Shaikh (may Allah be well pleased with him) was asked about the highest of all the degrees of Divine remembrance [dhikr], he said:
"It is that which impresses the heart, by command of the Lord of Truth (Almighty and Glorious is He) at the moment of His choice, with the perpetuity of everlasting providence ['inaya]. This remembrance [dhikr] is permanent, persistent and enduring. No trace of forgetfulness impairs it, and no heedlessness disturbs it, for the feelings, instincts and thoughts are all involved in the act of remembering. This is the frequent remembrance [dhikr kathir] referred to by the Lord of Truth (Glory be to Him, and Exalted is He) in His revelation.144 The best kind of remembrance is that which is prompted by the signals received from the All-Compelling Sovereign [al-Malik al-Jabbar], in the recesses of our innermost beings [asrar]."
Concerning ardent yearning [shawq].
When someone asked him about ardent yearning [shawq], the Shaikh (may Allah be well pleased with him) explained:
"The best of all ardent yearnings [ashwaq] is that which is stimulated by witnessing [mushahada], for it never wearies of meeting, never tires of telling, never flags because of closeness, and never fades because of intimacy. On the contrary, the more the contact is experienced, the more ardent the yearning becomes.
"Ardent yearning cannot be truly authentic, until it is completely stripped of its deficiencies: namely, the influence of an underlying motive, the pursuit of an ambitious desire, or the protection of a selfish interest. It thus becomes an ardent yearning stripped of all secondary causes [asbab]. The person concerned has no idea what makes him feel the way he feels, because he is always witnessing the object of his yearning, yet he still yearns for the witnessing thereof, however much that witnessing is experienced."
Concerning absolute trust [tawakkul].
When someone asked him about absolute trust [tawakkul], the Shaikh (may Allah be well pleased with him) explained:
"It is the preoccupation of the innermost being [sirr] with Allah (Exalted is He), to the exclusion of any other than Him. When someone puts all his trust in the Lord, he forgets whatever he used to rely on, for His sake, and depends on Him entirely, to the exclusion of all apart from Him. He thereby ascends from the shame of nonentity [fana'] to the state of absolute trust.
"Absolute trust [tawakkul] is the raising of the glance of the eye of direct perception [ma'rifa], by the innermost being [sirr], toward the hidden mystery of things decreed by destiny [maqdurat]. It is the firm belief, based on the reality of certainty [haqiqat al-yaqin], in the concepts grasped by the methods of direct perception, because they are sealed [with the stamp of Truth], and therefore immune to the opposite of certainty."
In answer to another question concerning absolute trust [tawakkul], the Shaikh (may Allah be well pleased with him) explained:
"Absolute trust [tawakkul] is a reality [haqiqa] like the reality of sincere devotion [ikhlas]. The reality of sincere devotion is the transfer of the aspiration [himma] from the rewards [obtained by deeds] to the deeds [themselves]. The same is true of absolute trust, since it is the abandonment of personal power and strength, in favor of reliance on the Lord of lords [Rabb al-arbab] (Glory be to Him, and Exalted is He)."
Then he went on to say (may Allah be well pleased with him):
"O young man! How often you are spoken to, but do not hear! How often you hear, but fail to understand! How often you understand, but do not take action! How often you take action, but do not act sincerely, and do not become immersed in your sincere devotion, with your whole being!"
Concerning contrition [inaba].
When the Shaikh (may Allah be well pleased with him) was asked about contrition [inaba], he said:
"Contrition is the effort to pass beyond the intermediate stations, and to beware of halting on the ascending stages; then to advance to the highest of the hidden levels, and to focus the aspirations on the occurrence of the sessions of the Presence [majalis al-Hadra]; then to return entirely to the Lord of Truth (Glory be to Him, and Exalted is He), after being present in the place of Presence, and witnessing this confrontation [muhadara]. Contrition [inaba] means returning to Him from Him, for safety's sake [hadharan], and returning to Him from everything other than Him, in hopeful anticipation [raghaban], and returning to Him from every attachment, in fearful apprehension [rahaban]."
Concerning repentance [tawba].
When someone asked him about repentance [tawba], the Shaikh (may Allah be well pleased with him) explained:
"Repentance is the process whereby the Lord of Truth (Exalted is He) looks toward His ancient and predestined providence ['inaya] for His servant, directs that providence toward His servant's heart, and tenderly detaches it, by attracting it toward Him and grasping it. When this takes place, the heart is drawn toward Him, away from corrupt ambition. The spirit obediently complies, the heart and the mind follow suit, repentance [tawba] is truly accomplished, and the whole affair becomes proper to Allah (Exalted is He)."
Concerning this world [ad-dunya].
In response to a question concerning this world [ad-dunya], the Shaikh (may Allah be well pleased with him) said:
"Evict it from your heart into your hand, so that it cannot beguile you."
Concerning weeping [buka'].
When the Shaikh (may Allah be well pleased with him) was asked about weeping [buka'], he said:
"Weep for Him, weep because of Him, and weep over Him."
KABIR'S ADVICE
58. bago na ja re na ja
DO not go to the garden of flowers!
DO not go to the garden of flowers!
O Friend ! go not there;
In your body is the garden of flowers.
Take your seat on the thousand petals of the lotus,
and there gaze on the Infinite Beauty.
130. sain vin dard kareje hoy
WHEN I am parted from my Beloved,
WHEN I am parted from my Beloved,
my heart is full of misery:
I have no confort in the day,
I have no sleep in the night.
To whom shall I tell my sorrow?
The night is dark; the hours slip by.
Because my Lord is absent,
I start up and tremble with fear.
Kabir says: "Listen,
my friend! there is no other satisfaction,
save in the encounter with the Beloved."
122. kaum murali 'sabad 'sun anand bhayo
WHAT is thea flute whose music thrills me with joy?
122. kaum murali 'sabad 'sun anand bhayo
WHAT is thea flute whose music thrills me with joy?
The flame burns without a lamp;
The lotus blossoms without a root;
Flowers bloom in clusters;
the moon-bird is devoted to the moon;
With all its heart the rain-bird longs for the shower of rain;
But upon whose love does the Lover concentrate His entire life?
112. 'sunta nahi dhun ki khabar
HAVE you not heard the tune
112. 'sunta nahi dhun ki khabar
HAVE you not heard the tune
with the Unstruck Music is playing?
In the mist of the chamber
the harp of joy is gently and sweetly played;
and where is the need of going without to hear it?
If you have not drunk of the nectar of One Love,
what boots it though you should purge yourself of all stains?
The Kazi is searching the words of the Koran,
and instructing others:
but if his heard be not steeped in that love,
what does it avail, though he be a teacher of men?
The Yogi dyes his garments with red:
but if he knows naught of that colour of love,
what does it avail though his garments be tinted?
Kabir says: "Whether I be in the temple or the balcony,
in the camp or in the flower garden,
I tell you truly that every moment my Lord is taking His delight in me."
73. bhakti ka marag jhina re
SUBTLE is the path of love!
SUBTLE is the path of love!
Therein there is no asking and no not-asking,
There one loses one's self at His feet,
There one is immersed in the joy of the seeking:
plunged in the deeps of love as the fish in the water.
The lover is never slow in offering his head for his Lord's service.
Kabir declares the secret of this love.
68. bhai koi satguru sant kahawai
HE is the real Sadhu,
68. bhai koi satguru sant kahawai
HE is the real Sadhu,
who can reveal the form
of the Formless to the vision of these eyes:
Who teaches the simple way of attaining Him,
that is other than rites or ceremonies:
Who does not make you close the doors,
and hold the rath,
and renounce the world:
Who teaches you to be still in the midst
of all your activities.
Ever immersed in bliss,
having no fear in his mind,
he keeps the spirit of union
in the midst of all enjoyments.
The infinite dwelling of the Infinity
Being is everywhere:
in earth, water, sky, and air:
Firm as the thunderbolt,
the seat of the seeker is establishes above the void.
He who is within is without:
I see Him and none else.
SHAH ABDUL LATIF SAYS
اَول الله عَلِيمُ، اعليٰ، عالَمَ جو ڌَڻِي
؛قادِرُ پنهنجي قُدرت سين، قائم آهِ قديم
؛والي، واحِدُ، وَحۡدَهٗ، رازق، رَبُّ رَحِيم
؛سو ساراه سچو ڌڻي، چئِي حَمدُ حَڪِيم
؛ڪري پاڻ ڪَرِيمُ، جوڙُون جوڙَ جهان جي
السلام MESSAGE IN SINDHI
السلام
هي و يب پيج انهن دوستن لاءِ آهي جيڪي تصوف ۾ پنهنجي منزل حاصل ڪرڻ لاءِ اتساهت هوندا آهن.هن لاءِ اوهان آرٽيڪل پڙهو ۽ ڪنهن مشڪل جي صورت ۾ اسان کي لکو.اسان اوهان جي سوال جي جواب ۾ اوهان کي برقي خط E mail ذريعي جواب موڪلينداسين.اميد ٿي ڪجي تھ اوهان پنهنجي رآءِ ڪان ضرور آگھاءٌ ڪندا فقط اوهانجو
شوڪت علي
شوڪت علي
Thursday, July 3, 2008
AN ANCIENT MASTER ALGAZALI
THE twelfth-century philosopher and Sufi El-Ghazali quotes in his Book of Knowledge this line from El-Mutanabbi: 'To the sick man, sweet water tastes bitter in the mouth.'
This could very well be taken as Ghazali's motto. Eight hundred years before Pavlov, he pointed out and hammered home (often in engaging parables, sometimes in startlingly 'modern' words) the problem of conditioning.
This could very well be taken as Ghazali's motto. Eight hundred years before Pavlov, he pointed out and hammered home (often in engaging parables, sometimes in startlingly 'modern' words) the problem of conditioning.
Ghazali produced numerous books and published many teachings. His contribution to human thought and the relevance of his ideas hundreds of years later are unquestioned. Let us partly repair the omission of our predecessors by seeing what he has to say about method. What was the Way of El-Ghazali? What does man have to do in order to be like him, who was admittedly one of the world's giants of philosophy and psychology?
Ghazali on the Path
A human being is not a human being while his tendencies include self-indulgence, covetousness, temper and attacking other people.
A student must reduce to the minimum the fixing of his attention upon customary things like his people and his environment, for attention-capacity is limited.
The pupil must regard his teacher like a doctor who knows the cure of the patient. He will serve his teacher. Sufis teach in unexpected ways. An experienced physician prescribes certain treatments correctly. Yet the outside observer might be quite amazed at what he is saying and doing; he will fail to see the necessity or the relevance of the procedure being followed.
This is why it is unlikely that the pupil will be able to ask the right questions at the right time. But the teacher knows what and when a person can understand.
The Difference between Social and Initiatory Activity
Ghazali insists upon the connection and also the difference between the social or diversionary contact of people, and the higher contact.
What prevents the progress of an individual and a group of people, from praiseworthy beginnings, is their stabilizing themselves upon repetition and what is a disguised social basis.
If a child, he says, asks us to explain to him the pleasures which are contained in wielding sovereignty, we may say that it is like the pleasure which he feels in sport; though, in reality, the two have nothing in common except that they both belong to the category of pleasure.
Parable of the People with a Higher Aim
Imam El-Ghazali relates to tradition form the life of Isa, ibn Maryam: Jesus, Son of Mary.
Isa one day saw some people sitting miserably on a wall, by the roadside. He asked: 'What is your affliction?' The said: 'We have become like this through our fear of Hell.'
He went on his way, and saw a number of people grouped disconsolately in various postures by the wayside. He said: 'What is your affliction?' They said: 'Desire for Paradise has made us like this.'
A student must reduce to the minimum the fixing of his attention upon customary things like his people and his environment, for attention-capacity is limited.
The pupil must regard his teacher like a doctor who knows the cure of the patient. He will serve his teacher. Sufis teach in unexpected ways. An experienced physician prescribes certain treatments correctly. Yet the outside observer might be quite amazed at what he is saying and doing; he will fail to see the necessity or the relevance of the procedure being followed.
This is why it is unlikely that the pupil will be able to ask the right questions at the right time. But the teacher knows what and when a person can understand.
The Difference between Social and Initiatory Activity
Ghazali insists upon the connection and also the difference between the social or diversionary contact of people, and the higher contact.
What prevents the progress of an individual and a group of people, from praiseworthy beginnings, is their stabilizing themselves upon repetition and what is a disguised social basis.
If a child, he says, asks us to explain to him the pleasures which are contained in wielding sovereignty, we may say that it is like the pleasure which he feels in sport; though, in reality, the two have nothing in common except that they both belong to the category of pleasure.
Parable of the People with a Higher Aim
Imam El-Ghazali relates to tradition form the life of Isa, ibn Maryam: Jesus, Son of Mary.
Isa one day saw some people sitting miserably on a wall, by the roadside. He asked: 'What is your affliction?' The said: 'We have become like this through our fear of Hell.'
He went on his way, and saw a number of people grouped disconsolately in various postures by the wayside. He said: 'What is your affliction?' They said: 'Desire for Paradise has made us like this.'
He went on his way, until he came to a third group of people. They looked like people who had endured much, but their faces shone with joy.
Isa asked them: 'What has made you like this?' and they answered: 'The Spirit of Truth. We have seen Reality, and this has made us oblivious of lesser goals.'
Isa said: 'These are the people who attain. On the Day of Accounting these are they who will be in the Presence of God.'
The Three Functions of the Perfected Man
The Perfected Man of the Sufis has three forms of relationship with people. These vary with the condition of the people.
Isa asked them: 'What has made you like this?' and they answered: 'The Spirit of Truth. We have seen Reality, and this has made us oblivious of lesser goals.'
Isa said: 'These are the people who attain. On the Day of Accounting these are they who will be in the Presence of God.'
The Three Functions of the Perfected Man
The Perfected Man of the Sufis has three forms of relationship with people. These vary with the condition of the people.
The three manners are exercised in accordance with(1) The form of belief which surrounds the Sufi;(2) The capacity of students, who are taught in accordance with their ability to understand;(3) A special circle of people who will share an understanding of the knowledge which is derived from direct inner experience.
MANSOOR AL HALLAJ
Al Hallaj Mystic and Martyr
Al Halláj was a legendary Iranian Sufi master who lived in between 858 - 922 AD. Al Hallaj was one of the earliest Sufi masters, he lead his life as a dervish wanderer, he would often go into trans where he felt one with all the creation, existence, with God. He once said "Ana al-haqq" ("I am the Truth"--i.e., God), something people at the time found offensive and could not understand, because of that. Al Hallaj was persecuted and found guilty of heresy. He found an unfortunate and brutal death (for further details please see Death of Al Hallaj). Al Hallaj before put to death said:
Now stands no more between Truth and meOr reasoned demonstration,Or proof of revelation;Now, brightly blazing full, Truth's luminationEach flickering, lesser light.
Al Hallaj inspired many subsequent Sufi mystics including Rumi. Here are two poems where Rumi talks about al Hallaj, following is al Hallaj's poem on God.
˜
The Sunrise Ruby
In the early morning hour,
just before dawn,
lover and beloved wakeand take a drink of water.
She ask, "Do you love me or yourself more?
She ask, "Do you love me or yourself more?
Really, tell the absolute truth."
He says, "There’s nothing left of me.
He says, "There’s nothing left of me.
I’m like a ruby held up to the sunrise.
Is it still a stone, or a worldmade of redness?
It has no resistanceto sunlight."
This is how Hallaj said, I am God,
This is how Hallaj said, I am God,
and told the truth!
The ruby and the sunrise are one.
The ruby and the sunrise are one.
Be courageous and discipline yourself.
Completely become hearing and ear,
Completely become hearing and ear,
and wear this sun-ruby as an earring.
Work. Keep digging your well.
Work. Keep digging your well.
Don’t think about getting off from work.
Water is there somewhere.
Submit to a daily practice.
Submit to a daily practice.
Your loyalty to thatis a ring on the door.
Keep knocking, and the joy inside
Keep knocking, and the joy inside
will eventually open a windowand look out to see who’s there."
Wednesday, July 2, 2008
Friday, June 27, 2008
The Holy Quran Reveals
REMEMBRANCE OF ALLAH (DHIKR)IS GREATER THAN PRAYER (SALAH)"Lo! worship preserveth [man] from lewdness and iniquity, but verily remembrance of Allahis more important [Ar. Zikrullaahi 'Akbar'] . And Allah knows what you do". Qur'an 29: 45"And do thou remember thy Lord within thyself humbly and with awe, below thy breath, (without raising your voice) at morning and evening. And be thou not of the neglectful. Qur'an 7: 205
HAZRAT FAQEER NOOR MUHAMMAD
Sheikh, Hazrat Faqir Nur Muhammad (RA) was born in Kulatchi - a little known village in the district of Dera Ismail Khan in the North Western Frontier Province of Pakistan. He is a Path an by tribe and belong to the Gandapur class who trace their descent from the famous saint Hazrat Sayyid Muhammed Ghesu-daraaz (RA), who lies buried in Hyderabad - Deccan, where his magnificent tomb stands today.
Hazrat Nur Muhammed (RA) had copiously traveled all over India in connection with `dawatul qubur' (invitation of Graves or invocation of the spirits.) He has recited the invitation on them and reaped spiritual gain from the luminous graves of almost all the munificent saints and great magnates.He use to say that one night's invitation at the grave of a saint is more beneficial than years of asceticism and austerities. If the enshrined soul of the saint co-operates, he can cause the inviter to traverse overnight all the stages traversed by the him in his own life time.
Grans-Sheikh was a high ranked scholar, a noble Sufi, a grand dervish, a far-sighted humble Faqir and an experienced saint. In his seventy-five years of age he had witnessed innumerable worldly vicissitudes and untold spiritual secrets. He had occasions of meeting and talking to people of different schools of thought and various ideas; including scholars, muftis, Sufis, pious spiritualists, leaders, statesmen and pious people etc., he took a very wide and liberal view of Sufism, Faqr and Spiritualism and had spent all his life in research of this spiritual world. Theoretically and practically he was fully cognizant of all the ups and downs of Faqr and Sufism.
He had full experience of differentiating between the genuine and counterfoil, reality and imitation, truth and falsehood. In the words of his son ; `I have had many occasions of traveling with him and each time I had to acknowledge his minute observation in this field. I often noticed that through his spiritual sight he judged in a moment the esoteric capacity of every Faqir, dervish or Sufi who came to see him or whom he met. I have also witnessed repeatedly, that he could gauge the spiritual power of former saintly people who had passed away. Another strange thing that I noticed is this, that he could sense the tombs of saints without seeing them. Out of many such incidents I will confine myself to mentioning a few.Hazrat Sheikh and my elder brother Faqir Abdul Hamid were passing through a lane in Lahore in 1935. In the words of my brother; `Hazrat Sheikh said; `I feel the presence of the tomb of some saint here......... it must be somewhere close by.' I enquired from some shopkeepers but they expressed their ignorance. I informed Hazrat Sheikh that there was no trace of any tomb around there. `It is there. I feel its presence outright. Make further enquiries ' he said. I made father enquiries. At last one old man said; Yes there is a saint (buried) in this street.' Guiding us through wading lanes he took us to the tomb of a Faqir. We read the Opening Chapter and returned. Later on I enquired from Hazrat Sheikh how he came to know about it. He replied; `Wherever there is the grave of some saint, the hearts of the people of wisdom feel its spiritual waves in accordance with its spiritual power. The more powerful the saint the more forcibly and distantly his waves strike the heart and his spiritualism is felt. The orbit of the waves of the saintly dead with ordinary power is limited according to their power.'In the book `Irfan' Hazrat Sheikh writes that: `Once in a dream I saw the following inscription written in bold, brilliant letters in beautiful Arabic script on the sky `Nur Muhammad is Hannifin Muslim and not amongst the polytheists', this fully convinced me of my being a true Unitarian and follower of the orthodox faith.'
Grans-Sheikh was a high ranked scholar, a noble Sufi, a grand dervish, a far-sighted humble Faqir and an experienced saint. In his seventy-five years of age he had witnessed innumerable worldly vicissitudes and untold spiritual secrets. He had occasions of meeting and talking to people of different schools of thought and various ideas; including scholars, muftis, Sufis, pious spiritualists, leaders, statesmen and pious people etc., he took a very wide and liberal view of Sufism, Faqr and Spiritualism and had spent all his life in research of this spiritual world. Theoretically and practically he was fully cognizant of all the ups and downs of Faqr and Sufism.
He had full experience of differentiating between the genuine and counterfoil, reality and imitation, truth and falsehood. In the words of his son ; `I have had many occasions of traveling with him and each time I had to acknowledge his minute observation in this field. I often noticed that through his spiritual sight he judged in a moment the esoteric capacity of every Faqir, dervish or Sufi who came to see him or whom he met. I have also witnessed repeatedly, that he could gauge the spiritual power of former saintly people who had passed away. Another strange thing that I noticed is this, that he could sense the tombs of saints without seeing them. Out of many such incidents I will confine myself to mentioning a few.Hazrat Sheikh and my elder brother Faqir Abdul Hamid were passing through a lane in Lahore in 1935. In the words of my brother; `Hazrat Sheikh said; `I feel the presence of the tomb of some saint here......... it must be somewhere close by.' I enquired from some shopkeepers but they expressed their ignorance. I informed Hazrat Sheikh that there was no trace of any tomb around there. `It is there. I feel its presence outright. Make further enquiries ' he said. I made father enquiries. At last one old man said; Yes there is a saint (buried) in this street.' Guiding us through wading lanes he took us to the tomb of a Faqir. We read the Opening Chapter and returned. Later on I enquired from Hazrat Sheikh how he came to know about it. He replied; `Wherever there is the grave of some saint, the hearts of the people of wisdom feel its spiritual waves in accordance with its spiritual power. The more powerful the saint the more forcibly and distantly his waves strike the heart and his spiritualism is felt. The orbit of the waves of the saintly dead with ordinary power is limited according to their power.'In the book `Irfan' Hazrat Sheikh writes that: `Once in a dream I saw the following inscription written in bold, brilliant letters in beautiful Arabic script on the sky `Nur Muhammad is Hannifin Muslim and not amongst the polytheists', this fully convinced me of my being a true Unitarian and follower of the orthodox faith.'
Sunday, June 22, 2008
The people who have lead an animal life throughout and have had no other occupation or object of life except eating and drinking and like the blind frog of the well have spent all their lives in the material world, are unaware of the boundless and spacious spiritual world. If you crave for eternal life and if you are destined to know, approach, observe and have union with God the most high, you must engage yourself with commemoration of Allah the Most High. Learn this essential and subtle knowledge from some perfect teacher: so that you may attain the object of life in this world of Bounties you may partake of such graces and esoteric relish which no eye has seen, no ear has heard and no heart has ever thought about. Remember that without concentrating on His personal Name Allah the heart cannot be revived: the esoteric path cannot be opened and God the Most High’s proximity, union and observation cannot be attained. Though a man may spend all his life in severe renunciation and ascetic exercises – keep watch full nights and fast in the day. Because though external physical performances, devotion and worship do purify the animal self but the heart remains dead and dark. Hence commemoration alone is the means of the slave’s reaching the master. It is the creation’s approach to the creator. It is the only key to the knowledge, proximity and union of God the Most High. Of all the commemorations that of his personal name Allah is the most comprehensive and best. And of all the methods of commemoration it is the best, sublimest, most perfect, easiest and safest. I mean writing the figure of the noun Allah with the finger of meditation through imagination and concentration. Of the places of commemoration the best is the eye which opens the way to observation. The observation of God the Most High is the aim and object of all worship, devotion, asceticism: all orders and fundamentals of the religious law, the path of truth and knowledge: as well as all the travel and Taswwuf. No bounty, rank and degree are superior to that of observation. Therefore the seeker should adopt the occupation of concentrating on His personal Name Allah. He should study from some esoteric teacher and a perfect guide the science of observation through concentration on His Personal Name Allah. All the grades of the church and state and all the exoteric and esoteric treasures are acquired through the science of observation.“He who has the lord, has everything.”When the seeker beings practising concentration on His Personal Name Allah, the Satan waylays him and through multiple doubts and thoughts he puts this thought in the heart of the seeker:“This concentration business is unaccomplishable: His Personal Name Allah cannot be impressed on the heart: it is waste of time to carry on this business: it is better to engage in some prescribed supererogations and recitations instead. Because this will carry some reward: at least”When the seeker occupies himself with external actions, worship and devotion and engages him self in outward worship, commemoration, recitation, supererogation, observation of the breath and breath control in a room day and night, the Satan takes possession of the room of his heart which is the real and true seat of commemoration. So that while his tongue and other limbs are busy with commemoration and worship, the heart fumbles about with its sensual thoughts, worldly affairs and Satanic passions and the Satan does not allow the commemoration to affect the heart.Moreover, the Satan makes him famous and popular in the eyes of the people giving it out that so and so is very religious, pious and keeps awake in the night. And fascinating him by public applause the Satan frustrates his labours and kills and destroys him with the dagger of pride and egotism. He thinks in his mind that he has rendered great worship and going round and round like the ox of the flour mill he conceives to have traversed a great distance. But on opening his eyes he finds himself in the same place. When a man is engaged in external devotion, commemoration meditation and worship and the devil over powers his heart, the Satan laughs and exhilarates standing beside.Hence the seeker ought to continue the hobby of concentrating on His Personal Name Allah thoughts His Personal Name Allah may not get fixed on the heart in the initial stage. Because the novice seeker is under the misconception that concentration on His Personal Name Allah means that the figure of His Personal Name Allah should be firmly fixed on the heart and the name Allah should remain ever illuminated so that when ever he turns and attends toward the heart he should see His Personal Name Allah impressed and written there. In other words, he means that his personal name Allah should come into his control. But this is a tremendous blunder! For this very reason the majority of seekers relinquish this blessed occupation. Remember that this Personal Name Allah is innate while man and his thoughts and concentration are created. The innate thing cannot be controlled by the created. It is the other way about. That is to say that through concentration the heart, mind, senses and all the limbs of the seeker come under the bondage of His Personal Name Allah. When a man submerges his person in the concentration of the name Allah, the body is lost in the Name. All the impurities, alloy, sloth, pollution, darknesses and invalidities of the person of the concentrator are repelled and removed through the light of His Personal Name Allah. Thus through constant concentration on His imaginary personal name the seeker reaches the real and true gate of His Personal Allah which lies concealed, like a trust in the body of man like the sun. At that moment, through His grace and mercy, God the Most High absorbs the seeker in the sea of light of His Personal Name Allah. If a perfect teacher, companion and guide his partner he unites the mature, personed, capable seeker with God the Most High through a single attention or enters him in constant attendance in the court of his Holiness the Holy Prophet (p.b.u.h). But in the beginning the seeker should not crave to bring His Personal Name Allah under his control and see it speedily impressed on the page of his heart. Unless the sprit and sensuality of the seeker is annihilated through concentration on this name Allah and through the heat in His Personal Name Allah and the attention of the perfect guide the innate boundless bird of the etheric personality of the heart emerges its head from inside the terrestrial egg, he should never think of seeing His Personal Name Allah impressed, established and illuminated on his heart, but should vigorously continue hi work day and night. Moreover, like a child, he should not hanker after trance, flight celestial travel, miracles, or other spiritual spectacles, esoteric feats. But he should always try perseveringly to so establish the print of His Personal Name Allah in his heart and brain as to banish from His person sensualist slothfulness, satanic darkness and dirt of the distracted worldly thoughts through the heat and light of the sun of His personal Name Allah.
Saturday, June 21, 2008
HAZRAT SHEIKH ABDUL QADIR JILLANI
Shaikh Abdul Qadir Jilani (Allah’s mercy be on him), arrived in Baghdad during the reign of Abbasid Caliphate in 488 AH (1095 AD).Due to diverse sects and interest and lust for power there was a choas and disunity in the Islamic world. The Muslim rulers had lost sense of heed towards Islamic teachings. But there were many learned scholars in different fields who imparted knowledge to students coming from all over the world. After few days of search he met Hazrat Shaikh Qazi Abu Saeed Mubarak bin Ali Mukharruni (Allah’s mercy be on him ), became his disciple and took admission into his Jamia for higher education.
Who were his teachers and what do they have to say about him? Hazrat Shaikh Abdul Qadir Jilani (Allah’s mercy be on him ) had great interest in Hadis Nabavi and he attended classes taken by Hazrat Abu Muhammed Jafar al Siraj, Hazrat Abdul Gani Muhammed bin Ali Manoon al Farasi ,Hazrat Abu Usman Ismail bin Muhammed Ali Ashabani , Hazrat Abdul Barkat Talha al Aquib (Allah’s mercy be on them) and many more. He was efficient in Tafseer, qirat (rectation of Qur’aan) and skilled in philosophy, logic (montiq) and lughat (vocabulary). He perfected himself in shariyat (islamic law) and tariqat (spiritual and moral path) and philosophy, from Hazrat Abu Zakria al Tabrezi (Allah’s mercy be on him). He mastered Jurisprudence in Hambali and Shafaee Fiqh from :
Who were his teachers and what do they have to say about him? Hazrat Shaikh Abdul Qadir Jilani (Allah’s mercy be on him ) had great interest in Hadis Nabavi and he attended classes taken by Hazrat Abu Muhammed Jafar al Siraj, Hazrat Abdul Gani Muhammed bin Ali Manoon al Farasi ,Hazrat Abu Usman Ismail bin Muhammed Ali Ashabani , Hazrat Abdul Barkat Talha al Aquib (Allah’s mercy be on them) and many more. He was efficient in Tafseer, qirat (rectation of Qur’aan) and skilled in philosophy, logic (montiq) and lughat (vocabulary). He perfected himself in shariyat (islamic law) and tariqat (spiritual and moral path) and philosophy, from Hazrat Abu Zakria al Tabrezi (Allah’s mercy be on him). He mastered Jurisprudence in Hambali and Shafaee Fiqh from :
1. Hazrat Abu Saeed Mubarak al Mukharruni.
2. Hazrat Abul wafa Ibne Aquil.
3. Hazrat Shaikh Abul Khattab Mehfooz al Kalawani.
4. Abul Hassan Muhammad bin Qazi Abul Ala.
5. Hazrat Muhammed bin Husain (Allah's mercy be on them).
His other teachers were Hazrat Abu Bakr Bin Muzaffar , Hazrat Abu Ghalib Baklani, Hazrat Abu Saeed bin Habish and Hazrat Abu Talim bin Yusuf (Allah's mercy be on them).
Every student at the institution had to make an effort to study as well as provide oneself with the necessities of life.Education, knowledge, struggle, hardship became the aim of Hazrat Abdul Qadir Jilani (Allah’smercy be on him).He was blessed by Allah with great forbearance and thirst for knowledge. Due to his natural talents and devotion he became master of all the subjects and his efficiency and respectful nature made him very popular. He was very truthful and charitable and also had to endure great hardship. Together with his studies he used to practice Mujaheda (to conquer the self). He often used to fast and perferred to go without food rather than ask for it. He practised all that he had learnt in the books.
His teachers Hazrat Abu Saeed Mubarak Mukharruni was very fond of him and blessed him and this teacher said that Shaikh would bring in a new era in the Islamic religion and all will benefit from him. At the graduation ceremony the master congratulated Hazrat Abdul Qadir Jilani (Allah’s mercy be on him) and praised him as being a genius, His mastery over the subjects was profound and on several occasions they had benefited from Hazrat Abdul Qadir Jilani ‘s (Allah;smercy be on him) interpretation of Hadis, After completing his education he started teaching in his master’s school. He became very famous and many students from all over the world came to attend his classes. Eight long years of spiritual training and Islamic education, and contact with elevated personalities filled his heart with the love of Allah and by the age of 26 years, he had received inspiration by the Grace of Allah.
What kind of Ibadat and Mujheda did he performed? Hazrat Shaikh Abdul Qadir Jilani (Allah's mercy be on him) often used to camp in lonely deserts and jungles of Iraq. He endured hardships and self-denial to discipline his self (anaa, ego) and purify his soul, heart and mind. He urged his entire self towards Allah as it was done by Prophet Hazrat Muhammed (Blessings of Allah and peace be on him). He would recite Qur’aan Al-Kareem every now and then and used to complete the whole Qur'an Al-Kareem in Nawafil during the night. Most of the times he used to start Ibadat after Ishan and keep performing Ibadat throughout the night until Salatul Fajr. He wore a long woolen robe and lived on dates and water.
Once Hazrat Abdul Qadir Jilani (Allah's mercy be on him) had nothing to eat for several days and he wandered near the ruins of the palace Kasra in search of Mubah (something permissible). But when he reached there he saw 70 other holy men searching for food. Seeing them he returned to Baghdad, tired and sad. On the way back he met a foreigner who had a message from his mother, she had sent him some money. It was a gift from Allah. Hazrat Abdul Qadir Jilani (Allah's mercy be on him) went back and distributed the money amongst the 70 pious people after keeping some for himself. [As narrated by Hazrat ShaikhTalha bin Muzaffar (Allah's mercy be on him)].
After many trials and tribulations, developed tolerance and will power and had great determination and complete faith in Allah. He avoided situations and conditions that would disturb his prayers as he longed for closeness towards Allah. He uplifted those standards of quality and steadfastness according to which Allah measures His aspirant loved ones.
Once Hazrat Abdul Qadir Jilani (Allah's mercy be on him) decided neither to eat or drink or change dress until he was given all those by a pious person favoured by Allah. Thirty nine (39) days passed in this manner by meditation and prayers.
On the 40th days some one left a plate of food by his side and went away. Although he was attracted towards the food due to hunger, he did not break his pledge. Also he was a Syed, and if the food was Zakaat or charity then it was forbidden to him. Hence, he decided not to partake the food.
After sometime his teacher, Abu Saeed Mukharruni (Allah's mercy be on him) arrived and enquired about his welfare and invited Hazrat Abdul Qadir Jilani (Allah's mercy be on him) to his house. He accepted his master’s invitation and informed that his nafs (self) was restless but his spirit was blessed by Allah and His secret was now revealed to him. Hazrat Abdul Qadir Jilani's (Allah's mercy be on him) successful struggle (mujaheda) made the master so happy that he served Hazrat Abdul Qadir Jilani (Allah’s mercy be on him) food with own hands. He also awarded Hazrat Abdul Qadir Jilani (Allah's mercy be on him) the khiqa (robe) and made him enter his khilafat. The teacher also informed that his sole robe was of prophet Hazrat Muhammed (Blessings of Allah and peace be on him) who had bestowed it to Hazrat Ali (Allah's mercy be on him) and thereafter it passesd on through generation from saint, to saint, until it had reached him.
In what all countries did he visited for Tableegh-e-Islam ? Hazrat Shaikh Abdul Qadir Jilani visited several countries in all over Asia and Arab.
Saturday, May 31, 2008
Courage Conquers All Things
Once more I seek audience with my very own KingOnce again joyously I have spread my soul’s wing.Once more fate and fortune will beseechThat in this earthly camp, my tent I should pitch.We gave credence to the angels as well as to the beastThe soul’s bird returned once more to Solomon’s soulful feast.Intoxication by the Beloved has become my sweet abodeSoulful Joseph’s lock of hair is in an uncurling mode.Once a friend asked me, why thus engage your fate?Imagine how is the one who has found that soulful state!My determined Beloved unveiled his lovely faceThe canary of the soul sang his songs of praiseThe sweetness that is not found, even in dreamsFrom my own very teeth, thank goodness, sweetly teems.Headless, footless, indeed, without retinue I leadIn my own sweet land, sweetness to myself feed.Some one asked me to say something about things,
Yes my dear! Yes courage conquers all the things.
If you catch a fragrance of the unseen, like that, you won't be able to be
contained. You'll be out in empty sky. Any beauty the world has, any desire,
will easily be yours. As you live deeper in the heart, the mirror gets
clearer and cleaner. Shams of Tabriz realized God in himself. When that
happens, you have no anxieties about losing anyone or anything. You break
the spells human difficulties cause. Interpretations come, hundreds, from
all the religious symbols and parables and prayers. You know what they mean,
when God lives through you like Shams. This World Which Is Made of Our Love for Emptiness
Praise to the emptiness that blanks out existence. Existence: This place made from our love for that emptiness!
Yet somehow comes emptiness, this existence goes.
Praise to that happening, over and over! For years I pulled my own existence out of emptiness.
Then one swoop, one swing of the arm, that work is over.
Free of who I was, free of presence, free of dangerous fear, hope, free of mountainous wanting.
The here-and-now mountain is a tiny piece of a piece of straw blown off into emptiness.
These words I'm saying so much begin to lose meaning: Existence, emptiness, mountain, straw:
Words and what they try to say swept out the window, down the slant of the roof.
For a while we lived with people,but we saw no sign in them of the faithfulness we wanted.It's better to hide completely withinas water hides in metal, as fire hides in a rock.
For years, copying other people, I tried to know myself.From within, I couldn't decide what to do.Unable to see, I heard my name being called.Then I walked outside.
Lord, said David, since you do not need us,why did you create these two worlds?
Reality replied: O prisoner of time,I was a secret treasure of kindness and generosity,and I wished this treasure to be known,so I created a mirror: its shining face, the heart;its darkened back, the world;The back would please you if you've never seen the face.
Has anyone ever produced a mirror out of mud and straw?Yet clean away the mud and straw, and a mirror might be revealed.
Until the juice ferments a while in the cask,it isn't wine. If you wish your heart to be bright,you must do a little work.
My King addressed the soul of my flesh:
, if a tree could wander and move with foot and wings!It would not suffer the axe blows and not the pain of saws!For would the sun not wander away in every night?How could at every morning the world be lighted up?And if the ocean’s water would not rise to the sky,How would the plants be quickened by streams and gentle rain?The drop that left its homeland, the sea, and then returned ?It found an oyster waiting and grew into a pearl.Did Yusaf not leave his father, in grief and tears and despair?Did he not, by such a journey, gain kingdom and fortune wide?Did not the Prophet travel to far Medina, friend?And there he found a new kingdom and ruled a hundred lands.You lack a foot to travel? Then journey into yourself!And like a mine of rubies receive the sunbeams? Print!Out of yourself? Such a journey will lead you to your self,It leads to transformation of dust into pure gold!
Once more I seek audience with my very own KingOnce again joyously I have spread my soul’s wing.Once more fate and fortune will beseechThat in this earthly camp, my tent I should pitch.We gave credence to the angels as well as to the beastThe soul’s bird returned once more to Solomon’s soulful feast.Intoxication by the Beloved has become my sweet abodeSoulful Joseph’s lock of hair is in an uncurling mode.Once a friend asked me, why thus engage your fate?Imagine how is the one who has found that soulful state!My determined Beloved unveiled his lovely faceThe canary of the soul sang his songs of praiseThe sweetness that is not found, even in dreamsFrom my own very teeth, thank goodness, sweetly teems.Headless, footless, indeed, without retinue I leadIn my own sweet land, sweetness to myself feed.Some one asked me to say something about things,
Yes my dear! Yes courage conquers all the things.
If you catch a fragrance of the unseen, like that, you won't be able to be
contained. You'll be out in empty sky. Any beauty the world has, any desire,
will easily be yours. As you live deeper in the heart, the mirror gets
clearer and cleaner. Shams of Tabriz realized God in himself. When that
happens, you have no anxieties about losing anyone or anything. You break
the spells human difficulties cause. Interpretations come, hundreds, from
all the religious symbols and parables and prayers. You know what they mean,
when God lives through you like Shams. This World Which Is Made of Our Love for Emptiness
Praise to the emptiness that blanks out existence. Existence: This place made from our love for that emptiness!
Yet somehow comes emptiness, this existence goes.
Praise to that happening, over and over! For years I pulled my own existence out of emptiness.
Then one swoop, one swing of the arm, that work is over.
Free of who I was, free of presence, free of dangerous fear, hope, free of mountainous wanting.
The here-and-now mountain is a tiny piece of a piece of straw blown off into emptiness.
These words I'm saying so much begin to lose meaning: Existence, emptiness, mountain, straw:
Words and what they try to say swept out the window, down the slant of the roof.
For a while we lived with people,but we saw no sign in them of the faithfulness we wanted.It's better to hide completely withinas water hides in metal, as fire hides in a rock.
For years, copying other people, I tried to know myself.From within, I couldn't decide what to do.Unable to see, I heard my name being called.Then I walked outside.
Lord, said David, since you do not need us,why did you create these two worlds?
Reality replied: O prisoner of time,I was a secret treasure of kindness and generosity,and I wished this treasure to be known,so I created a mirror: its shining face, the heart;its darkened back, the world;The back would please you if you've never seen the face.
Has anyone ever produced a mirror out of mud and straw?Yet clean away the mud and straw, and a mirror might be revealed.
Until the juice ferments a while in the cask,it isn't wine. If you wish your heart to be bright,you must do a little work.
My King addressed the soul of my flesh:
, if a tree could wander and move with foot and wings!It would not suffer the axe blows and not the pain of saws!For would the sun not wander away in every night?How could at every morning the world be lighted up?And if the ocean’s water would not rise to the sky,How would the plants be quickened by streams and gentle rain?The drop that left its homeland, the sea, and then returned ?It found an oyster waiting and grew into a pearl.Did Yusaf not leave his father, in grief and tears and despair?Did he not, by such a journey, gain kingdom and fortune wide?Did not the Prophet travel to far Medina, friend?And there he found a new kingdom and ruled a hundred lands.You lack a foot to travel? Then journey into yourself!And like a mine of rubies receive the sunbeams? Print!Out of yourself? Such a journey will lead you to your self,It leads to transformation of dust into pure gold!
Thursday, May 29, 2008
HAZRAT SULTAN BAHOO
A great mystic lord of 16th century , belonged AWAN tribe of the Punjab. He was a Hermit and Dervish by birth. This Pamphlet was revealed on his tongue during the ecstasy. It is the story of the creation of all souls that is known in mysticism as a day of Meethaq or the day of Treaty with Almighty HAZRAT SULTAN BAHOO (RA) is from the progeny of HAZRAT ALI (RA) and is a direct descended from Hazrat Ali (RA). Traditionally according to the law of the land he is Hashimi and belongs to the tribe of A' wan. Historically the A' wan tribe trace their descent to Ameer Shah, son of Qutub Shah whose family lineage is traced back to Hazrat Ali (RA).
BOOKS
Other books narrated by HAZRAT SULTAN BAHOO are nearly one hundred and forty. But some are available due to the long period of time and due to some other spiritual reasons. Hazrat Faqeer Noor Muhammad Sarwari Qadri has researched on these books and found them very precious and valuable and made easy for a common reader with his scholastic commentary.
Hazrat Sultan Bahoo has revealed two ways of learning the Islamic mysticism. One is the concentration on Personal name Allah and the other is the science of Da’awat or invoking the departed souls , to meet them and hold discussions. These terms also have been devised by reverend Sultan Bahoo. The entire Faqar of king of Gnostics Sultan Bahoo pivots round these two sciences which are the greatest heights and sublime degrees of Faqar and elevation to superior most spiritual levels.
HAZRAT FAQIR ABDUL HAMEED SARWARI QADRI
For the love of God, no other love seek
In the abode of Soul, no other task seek
Other than the Beloved, never seek another mate
Seek not to doubt, trivia make you weak.
Another love, another task, is an impossible fate
In thy Godly faith, seek not doubt’s stench & reek
In soul’s territory, heart’s courage is great
With such courage turn from strangers and paths oblique.
Half the world like vultures, half carcass-like wait
Cast not vulture’s eyes upon the dead and the meek.
If seduces with looks, with features and trait
Try to see the thorns in that rosy cheek.
Upon temptations dwell not, nor debate
Don’t make a leader from every lost freak.
Trust not the one who turns from love to hate
Secrets of your heart with such do not speak.
If the Light of Shams shone upon you of late
Concern not yourself with this passing garden’s state. (Rumi)
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