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  1. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    INTENTION/IRADAH AND ACTION/AMAAL

    The purification of the heart is so important that Allah has placed it before the Dhikr and Salah, as He saysIndeed, only he who is purified (from the afflictions of his ill-commanding self and pollution of sins) will triumph, And the one who remembers the Name of his Lord and offers Prayers (regularly and abundantly).87/14-15.

    Allah will not hold you accountable for your vain oaths, but will take you to task for the oaths taken with serious intention in your hearts. And Allah is Most Forgiving, Most Forbearing.2/225


    "Verily actions are by intentions, and for every person is what he intended………”(hadith)

    Verily Allah does not look to your faces and your wealth but He looks to your heart and your deeds. (Muslim)


    How to gain Qurbiat/Nearness of Allah Ta'ala ?

    You need 4 things 1.knowledge 2.love 3.akhlaaq 4.nawafil (other than fariaz)

    Intention should be to surrender totally to divine will and to gain allah's pleasure/raza(with affirmation from heart).

    Intention is the essence and the purpose of will, and will is the first power. Will, the act and the power, is solely from The Divine.

    Intention is that which attracts Barakah. righteuos heart find easy to summon good intentions most of the time.

    Guidance is only from allah alone not from your efforts.


    just ignore waswasa/bad thoughts when they arise at the first instance itself.

    Dont disclose it to others keep secret your ibadah .dont show off.

    Allah wishes from you only your intentions and desires (iradah).

    The intention is located in the heart. actions are the reflection of the heart.

    Remember death and your questioning on the day of judgement before any iradah and action.

    Spiritual purification of the self is the essence of Islamic teachings. Surrender to a good sufi shaik.


    Purification of self is done with obligatory prayers, darood o salaam, repentance, glorification of allah’s names, reading quran, daily wird/zikr , sacrifice of wealth and talent, suppression of carnal desires, fighting for defence of religion and evil forces, assisting the oppressed against the oppressor etc.


    Correct understanding of religion is by knowledge and righteous actions.


    Inner peace and purity is paralleled by peace with allah.


    True health (spiritual health) is totally dependant upon the heart's being free and clear of anything 'other' than Allah, Purity, Absolute Truth.


    Surrender brings peace of mind. Peace of mind allows the heart to open. If some spiritual condition occurs in your heart or some amazing knowledge enters the heart, don’t get excited our aim is to gain allah’s raza/pleasure (ignore the fantacies) have trust in Allah and present your needs to Him only.

    The action is not acceptable except by three: taqwa of Allah, and good intention, and correctness (i.e. conformity to the Sunnah).

    Action is only accepted when it is both sincere and correct. it is sincere when it is for the sake of Allah, and correct when it is done according to the Sunnah.

    (Muslim's whole life should be an act of worship (combine both shariat and tariqat for best ibadah)



    TREATMENT

    Check whether the deed is for allah's pleasure/raza or show off/riya to mankind.

    Easiest way is to say bismillah when you start any work/action. By this way actions turn into acts of worship( with which you can draw closer to Allah).

    Practice sunnah and learn duas .

    Reading quran cleanses your heart.

    Actions must be filled with love to gain allah's raza and his qurb (nearness).


    Do all your day to day work/actions perfectly meaning achieve the state of perfection (ihsan).


    Live the kalima/shahada way(always think allah is watching me).



    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

    Make sure you forward this to others .
     
  2. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)

    TASAWUF AND KULL DEEN

    Islah e amaal e zahir +islah e amal e batin+ sidq and iklas in secrets= tasawuf

    Fight against shaitan +opposing nafs +wellwishing of creation+fullfiling commands of allah =sohbat/tasawuf

    Love of allah +no duniya+ ittiba e quran + fearing status of heart=tasawuf

    Quran+sunnah+halaal eating+not hurting others+ saving oneself from sins+tauba +fulfilling of needs of creations =tasawuf

    Ilm +ahklaq = tasawuf

    No talib e izzat or royal life or long time sleep (mujahada/muraqaba )=tasawuf

    Less speaking eating sleeping and association with people =tasawuf

    Tasawuf(tazkia /purification) =is a science of perfecting islam iman and ihsan

    tasawuf (complete /perfect/kamil deen)=Islam is shariat +iman is tariqat +ihsan is haqiqat


    Kull deen= islam+iman +ihsan

    Allah’s rope(kull deen) =quran/ijma/ahlebaith

    Kull deen/ Complete deen covers 1.ibadate elahi 2.ghulamane mustafa 3.mohabbate ahle baith 4.azmate sahaba 5. Shobate awliya .

    Kull deen =aqidah(tenants of the faith) +amal(deeds for the pleasure of allah alone)+ haal e dil (state of innerself)




    On the day of judgment caller will call where are the people of marifat and people of ihsan?

    1.people of marifat (arif -those who know allah)

    2. people of ihsan (mohsin-those who are involved in mushahada or muraqaba (24/7 or atleast in ibadah) )

    They will rewarded with jannah along with the rights of shafat (others will also be granted janaah with their shafat .

    These people of marifat and ihsan have zikr+ shukr+ sabr in common.

    Fear/khauf and sadness/gham- don’t be sad about past and don’t fear about future .


    Arif/Haqiqate iman = heart is free from world +opposing/islah e nafs + zuhd/seclusion + controlling senses

    Tawajju /concentration in ibadat from you= allah will see you with love.

    More adab/obediance of allah =more qurb/nearness of allah

    More itaat/following of allah =more mohabbat /love of allah

    More haya/modesty of allah =more ijtiba/high reward from allah

    More muraqaba of allah =more mushahada of allah

    More zikr/remembrance of allah =more sukoon/peace from allah

    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

    Make sure you forward this to others .
     
  3. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)

    KNOWLEDGE

    Ihsan gives rise to haqiqat and haq ul yaqeen(truth)-7/74,7/4(word haqiqat is used)

    Haqq ul yaqeen is haqiqat

    Experiencing what is being witnessed----haqq ul yaqeen

    Haqq al-Yakin--- And undeniably, it is the truth of Absolute Certitude….69/51

    according to the Qur'an, the purpose of man's life is worship and servitude to God (51/56) and the purpose of religion is the purification of his soul to enable him to do just that (62/2).

    Allah is the only Reality, and everything else is illusion. realisation of this Reality through self-denial and self-control becomes the ultimate goal of life.

    certain knowledge ('ilm-i yaqin) is like certain sight ('ayn-i yaqin), and certain truth (haqq-i yaqin) is like certain knowledge.

    by haqq al-yaqin they mean intuitive knowledge of the vision (of God) that will be revealed in Paradise, and of its nature.

    haqq al-yaqin is the annihilation point of lovers (dustan) on account of their rejection of all created things.

    haqq al- yaqin by contemplation (mushahadah).

    Imam Abu Hanifa (85 H. - 150 H) said: "If it were not for two years, I would have perished." He said, "for two years I accompanied Sayyidina Ja'far as-Sadiq and I acquired the spiritual knowledge that made me a Sufi in the Way." [Ad-Durr al-Mukhtar, vol 1. p. 43]

    Imam Malik (95 H. - 179 H.) said: "Whoever studies Jurisprudence / Fiqh [tafaqaha] and didn't study Sufism [tasawwaf] will be corrupted; and whoever studied Sufism and didn't study Jurisprudence will become a heretic; and whoever combined both will reach the Truth." ['Ali al-Adawi , vol. 2, p 195]

    Imam Shafi'i (150 - 205 AH.) said: "I accompanied the Sufi people and I received from them three strands of knowledge: ...how to speak; how to treat people with leniency and a soft heart... and they... guided me in the ways of Sufism." [Kashf al-Khafa, 'Ajluni, vol. 1, p 341.]

    Imam Ahmad bin Hanbal (164 - 241 AH.) the said: "O my son, you have to sit with the People of Sufism, because they are like a fountain of knowledge and they keep the Remembrance of Allah in their hearts. they are the ascetics and they have the most spiritual power." [Tanwir al-Qulub p. 405]

    The above four Imams are the founders of the four universally accepted schools of law (mazhabs, or maslaqs).

    If allah wants to do good to a person he will give him understanding /fahm of deen(ie baseerat and marifat) and also hikmate deen (wisdom)

    Seekers of knowledge = 1. there work is ibadah 2.deeds are multiplied (because others will follow it) 3.angels will ask for forgiveness

    Ilm must be converted to amal/deeds by following sunnah

    Islah e amal =is by ahkame shariat /fiqh (shariat)

    Islah e niyyat =is by tasawuff/tazkia nafs (tariqat)

    Amal are zaahir and niyyat is baatin (always start with bismillah and for allah’s pleasure/raza by following sunnah)

    Allah gazes /looks into your heart (ie niyyat)

    Niyyat = sidq +iklas (keep reading surah iklas)

    Be steadfast on opposing nafs and freeing heart from worldly desires.

    Always Good which you cannot resist is from allah –parallel options or on /off options are from shaitan- always (negativ )against sharia is nafs.

    NO nafs between people and NO myself/I between banda and allah

    Sufi has a clean heart with no worldly love (only talib e moula).

    Iman = be in the world but don’t keep world/duniya in your heart

    Rahbaniat=leaving worldly life totally .

    No nafs when dealing with people and No MYSELF/I when seeking allah.

    No existence of creation when meeting allah and no existence of nafs/I when meeting creation

    Jannat is just 2 steps away first step on nafs second step in jannah (hazarat ali (as))

    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

    Make sure you forward this to others .
     
  4. Muhammad786

    Muhammad786 New Member

    Is asifwithu a robot? It seems so as he only posts these message day after day, without interacting with anyone on the forum.
     
  5. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)

    Arif 24

    The faculty of Reason has three modes 1.Intelligence 2.Universal Reason 3.ordinary reason

    1.Intelligence-faithful treasurer of Divine Knowledge, with Gabriel, "the trusted Spirit" (al-Rúḥu ’l-amín). and as a locus for the form of Divine Knowledge in existence—the first objective analysis of the Divine synthesis—with the Pen (al-Qalam) which transmits the particulars contained as a whole in God's consciousness to the Guarded Tablet (al-Lawḥu ’l-maḥfúẓ) .

    2.Universal Reason - is "the percipient luminous medium whereby the forms of knowledge deposited in the First Intelligence are made manifest "; not the sum of individual intelligences.

    reason while in reality it is a single substance, the common element, so to speak, of human, angelic, and demonic spirits.

    Universal Reason, on the other hand, is infallible, since it weighs all with the twin scales of Wisdom and Power , but it never penetrates beyond the sphere of creation.

    Neither universal (intuitive) nor ordinary (discursive) reason can attain to knowledge of God.

    3.Ordinary reason is " the light (of Universal Reason) measured by the rule of reflection (fikr), and does not apprehend save by means of reflection": therefore it cannot reach the unconditioned First Intelligence, often misses its mark, and fails to perceive many things.

    Neither universal (intuitive) nor ordinary (discursive) reason can attain to knowledge of God.

    True gnosis (ma‘rifa) is given by faith, which does not depend on proofs and effects (áthár) but on the Divine attributes themselves .

    The judgment (wahm) of Mohammed was created from the light of the Divine Name al-Kámil (the Perfect), and God created from the light of Mohammed's judgment Azrael, the Angel of Death .

    Wahm is the strongest of the human faculties: it overpowers the understanding, the reflection, and the imagination …nothing in the world apprehends morequickly; it is what enables men to walk on the water and fly in the air; it is the light of certainty (yaqín) and the basis of dominion; he that has it at his command exercises sway over all things high and low, while he that is ruled by its might becomes stupefied and bewildered.

    The spirit, on entering the body, either acquires angelic dispositions and ascends to Paradise, or assumes bestial dispositions and sinks to Hell: it ascends when it judges the limitations of its human form, e.g., grossness and weakness, to be merely negative and capable of being thrown off, since the spirit always retains its original qualities potentially.

    At death Azrael appears to the spirit in a form determined by its beliefs, actions, and dispositions during life Or, again, he appears disembodied and invisible, so that a man may "die of a rose in aromatic pain" or of a stench . When the spirit sees Azrael, it becomes enamoured of him, and its gaze is entirely withdrawn from the body , whereupon the body dies.

    The spirit does not quit its bodily form at once but abides in it for a while, like one who sleeps without seeing any vision . After this dreamless sleep, which is its death, the spirit passes into the intermediate state (al-barzakh).

    Meditation (himma) is the noblest of the spiritual lights (faculties), for it has no object but God . Yet one must beware of resting in it in order to enjoy its fruits: the master-mystic will leave it before it has yielded all its secrets to him, lest it become a barrier to his further advance .

    Michael, the angel created from it, is charged with the duty of dispensing the portions of fate allotted by eternal necessity to each recipient .

    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

    Make sure you forward this to others .
     
  6. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)

    Arif 23

    They appear to men in the forms of the Divine similitudes whereby God reveals Himself to the dreamer. All those forms are angels, who descend in diverse shapes by command of the angel entrusted with the making of similitudes. For this reason a man dreams that lifeless things speak to him: unless they were really spirits assuming the form of lifelessness, they would not have spoken.

    The Prophet said that a true dream is an inspiration from God—because an angel brings it—and also that a true dream is one of the forty-six parts of prophecy. Since Iblís, though he did not worship Adam, was amongst those commanded to worship, the devils who are his offspring were commanded to appear to the dreamer in the same forms as the angels: hence false dreams.

    According to this argument, the Sublime Angels are unknowable except by "the divine men" on whom God bestows such knowledge as a gift after their release from the limitations of humanity.

    The Rúḥ has many names according to the number of his aspects. He is named "The Most Exalted Pen" and "The Spirit of Mohammed" and "The First Intelligence" and "The Divine Spirit," on the principle of naming the original by the derivative, but in the presence of God he has only one name, which is "The Spirit" (al-Rúḥ).

    In the course of this colloquy the Idea of Mohammed (al-Ḥaqíqatu ’l-Muḥammadiyya) says:

    God created Adam in His own image—this is not doubted or disputed—and Adam was one of the theatres (maẓáhir) in which I displayed myself: he was appointed as a vicegerent (khalífa) over my externality. I knew that God made me the object and goal of all His creatures, and lo, I heard the most gracious allocution from the Most Great Presence: "Thou art the Quṭb whereon the spheres of beauty revolve, and thou art the Sun by whose radiance the full-moon of perfection is replenished; thou art he for whom We set up the pattern and for whose sake We made fast the door-ring , thou art the reality symbolised by Hind and Salmá, and ‘Azza and Asmá . O thou who art endued with lofty attributes and pure qualities, Beauty doth not dumbfound thee nor Majesty cause thee to quake, nor dost thou deem Perfection unattainable: thou art the centre and these the circumference, thou art the clothed and these the splendid garments .

    In some aspects the spiritual organ which Ṣúfís call "the heart" (qalb) is hardly distinguished from the spirit (rúḥ):

    when the Quran mentions the Divine spirit breathed into Adam, it is the heart that is signified.

    He describes it as "the eternal light and the sublime consciousness (sirr) revealed in the quintessence (‘ayn) of created beings (Mohammed), that God may behold Man thereby "; as "the Throne of God (al-‘Arsh) and His Temple in Man…the centre of Divine consciousness and the circumference of the circle of all that exists actually or ideally .

    It reflects all the Divine names and attributes at once, yet quickly changes under the influence of particular names.

    Like a mirror, it has a face and a back. The face is always turned towards a light called the attention (al-hamm), which is the eye of the heart, so that whenever a name becomes opposite to, or as we should say, strikes the attention, the heart sees it and receives the impression of it; then this name disappears and is succeeded by others.

    The "back" of the heart is the place from which the attention is absent .

    The Divine names and attributes are the heart's true nature, in which it was created.

    keep it pure by self-mortification.

    Recompense for good works depends on the merit imputed by God to His creatures according to the original individualisations in which He created them: it is a necessary right, not an arbitrary gift .

    The heart reflects the world of attributes, or rather, itself reflected by the universe. "Earth and heaven do not contain Me, but the heart of My believing servant containeth Me":

    It is the heart alone that comprehends God—by knowledge, by contemplation, and finally by transubstantiation .

    When God created the whole world from the Light of Mohammed, He created from the heart of Mohammed the angel Isráfíl (Seraphiel), the mightiest of the angels and the nearest to God .
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

    Make sure you forward this to others .
     
  7. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)

    Arif 22

    The Perfect Man as the Spirit whence all things have their origin.

    The Holy Spirit (Rúḥu ’l-Quds) and the Spirit (al-Rúḥ or "the angel named al-Rúḥ")

    In the technical language of the Ṣúfís, as "the ḥaqq by means of which the world is created" (al-ḥaqqu ’l-makhlúq bihi) and "the Idea of Mohammed" (al-Ḥaqíqatu ’l-Muḥammadiyya).

    Spirit =which constitutes its form.

    The created spirit has a Divine spirit(form) which constitutes it

    Divine form=Rúḥu ’l-Quds.

    Those who regard the Rúḥu ’l-Quds in man deem it created, because two eternal substances cannot exist.

    Eternity belongs to God alone, whose names and attributes inhere in His essence because of the impossibility of their being detached; all else is created and originated.

    Man= body(form) + a spirit( meaning) +a consciousness/sirr (al-Rúḥ) +an essential aspect /wajh(Rúḥu ’l-Quds /the Holy Spirit)+al-sirru ’l-iláhí (the Divine consciousness) and al-wujúdu ’l-sárí (the all-pervading Being)

    The Rúḥu ’l-Quds and the Rúḥ are one Spirit viewed as eternal in relation to God and non-eternal in relation to Man; (essence/ form)

    The uncreated Spirit of God, sanctified above all phenomenal imperfections, is referred to in the verse, "I breathed of My Spirit into Adam" (Kor. 15, 29; 38, 72), and in the verse, "Wheresoever ye turn, there is the face (wajh) of Allah" (Kor. 2, 109),

    The Rúḥu ’l-Quds exists, "individualised by its perfection," in every object of sense or thought.

    spirit of a thing is its self (nafs), existence is constituted by the "self" of God; and His "self " is His essence.

    Union with the Rúḥu ’l-Quds comes only as the crown and consummation of the mystical life to "the holy one" (qudsí) who unceasingly contemplates the Divine consciousness (sirr) which is his origin, so that its laws are made manifest in him and God becomes his ear, eye, hand and tongue: he touches the sick and they are healed, he bids a thing be and it is, for he has been strengthened with the Holy Spirit, even as Jesus was (Kor. 2, 81) .

    The created Rúḥ or the archetypal Spirit of Mohammed as a mode of the uncreated Holy Divine Spirit and as the medium through which God becomes conscious of Himself in creation.

    Angel named Ruh or Amr allah/word of allah.

    God created the angel named Rúḥ from His own light, and from him He created the world and made him His organ of vision in the world. One of his names is the Word of Allah (Amr Allah) . He is the noblest and most exalted of existent beings: there is no angel above him, and he is the chief of the Cherubim. God caused the mill-stone of existent beings to turn on him, and made him the axis (quṭb) of the sphere of created things. Towards every thing that God created he has a special aspect (wajh), in virtue of which he regards it and preserves it in its appointed place in the order of existence.

    He has eight forms, which are the bearers of the Divine Throne (al-‘Arsh) . From him were created all the angels, both the sublime and the elemental. The angels stand to him in the relation of drops of water to the sea, and the eight bearers of the ‘Arsh stand in the same relation to him as the eight faculties which constitute human existence to the spirit of man.

    Spirit has 8 faculties = intelligence (‘aql), judgment (wahm), reflection (fikr), phantasy (khayál), imagination (al-muṣawwira), memory (al-ḥáfiẓa), perception (al-mudrika), and the soul (nafs).

    The Rúḥ exercises a Divine guardianship, created in him by God, over the whole universe. He manifests himself in his perfection in the Ḥaqíqatu ’l-Muḥammadiyya: therefore the Prophet is the most excellent of mankind.

    While God manifests Himself in His attributes to all other created beings, He manifests Himself in His essence to this angel alone. Accordingly the Rúḥ is the Quṭb of the present world and of the world to come. He does not make himself known to any creature of God but to the Perfect Man.

    When the saint (walí) knows him and truly understands the things which the Rúḥ teaches him, he becomes a pole (quṭb) on which the entire universe revolves; but the Poleship (Quṭbiyya) belongs fundamentally to the Rúḥ, and if others hold it, they are only his delegates.

    He is the first to receive the Divine command, which he then delivers to the angels; and whenever a command is to be executed in the universe, God creates from him an angel suitable to that command, and the Rúḥ sends him to carry it out.

    All the Cherubim are created from him, e.g., Seraphiel, Gabriel, Michael, and Azrael, and those above them, such as the angel named al-Nún , who is stationed beneath the Guarded Tablet, and the angel named the Pen (al-Qalam), and the angel named al-Mudabbir, whose station is beneath the Kursí, and the angel named al-Mufaṣṣil, who stands beneath the Imámu ’l-Mubín. these are the Sublime Angels, who were not commanded to worship Adam. God in His wisdom did not command them, for had they been commanded to worship, every one of Adam's descendants would have known them.

    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

    Make sure you forward this to others .
     
  8. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Arif 15
    Divine names-Divine attributes-Divine essence
    Essence that really exists is of two kinds: 1.Pure Being/God 2.Being joined to not-being, i.e., the world of created things.
    The essence of God is unknowable per se; we must seek knowledge of it through its names and attributes.
    It is a substance with
    1.two accidents-eternity and everlastingness
    2.two qualities-creativeness and creatureliness
    3.two descriptions-uncreatedness and origination in time;
    4.two names-Lord and slave (God and man)
    5.two aspects- Outward/visible/present world and Inward/invisible/world to come; both necessity and contingency are predicated of it, and it may be regarded either as non-existent for itself but existent for other, or as non-existent for other but existent for itself
    The so-called phenomenal world—the world of attributes—is no illusion: it really exists as the self-revelation or other self of the Absolute.
    The world expresses God's idea of Himself. we ourselves are the attributes by which we describe God; our existence is merely an objectification of His existence.
    God is necessary to us in order that we may exist, while we are necessary to Him in order that He may be manifested to Himself .
    Develops consciousness by passing through three stages of manifestation, which modify its simplicity.
    The first stage is Oneness (Aḥadiyya), the second is He-ness (Huwiyya), and the third is I-ness (Aniyya).
    water becomes ice and then water once more, so the Essence crystallised in the world of attributes seeks to return to its pure and simple self. And in order to do so, it must move upwards, reversing the direction of its previous descent from absoluteness.
    Man, in virtue of his essence, is the cosmic Thought assuming flesh and connecting Absolute Being with the world of Nature.
    While every appearance shows some attribute of reality, Man is the microcosm in which all attributes are united, and in him alone does the Absolute become conscious of itself in all its diverse aspects.
    The enraptured/holy prophet or saint—whose religious function as a mediator between man and God corresponds with his metaphysical function as the unifying principle by means of which the opposed terms of reality and appearance are harmonised. (through the unitive experience of the soul)
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
    Make sure you forward this to others .
     
  9. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Arif 14
    Secrets of sufiya
    What ever you do check -Is this in accordance with the Book [Qur’an] and the Sunna?
    " You must acquire certitude [yaqin] after selfexamination [muhasaba].
    The lower self [nafs] and creatures [are the two things you need to step away from]. Just two steps and you would reach your goal [God] in both this world and the hereafter.
    Abstinence and renunciation are appropriate before direct experience [ma'rifa].
    Direct experience [ma'rifa]: 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].
    By the light of the law [hukm], you will enter into the domain of knowledge ['ilm].
    [When one turns entirely to God:] The veils will be removed. Trouble and confusion will disappear. The lower self [nafs] will become calm. Tranquility [sukun] will arrive. The gifts of grace [altaf] will arrive.
    What did he [Moses] see [in God’s revelation at the burning bush]? The eye of the head saw a fire [nar], while the eye of the heart saw a light [nur]. The eye of the head saw a creation [khalqan], while the eye of the heart saw a Divine Truth [haqqan].
    As Allah's Messenger (Prophet Muhammad, Allah bless him and give him peace) has
    said: “If someone devotes himself entirely to Allah (Almighty and Glorious is He), He will provide him with everything he needs, but if a person devotes himself entirely to this world, Allah will leave him [unsafely] in its care.” [In the former case], things will occur miraculously [tukhraqu'l-' adat] for his benefit. He will receive what Allah has at His disposal, but only after total dedication to Him with his heart and his entire being [kulliyya].
    An ecstatic feeling of oneness with God constitutes the walí (comes to him in proportion to the measure and degree of spiritual capacity with which he was created)
    Two special functions of the walí—(1) his function as a mediator, (2) his function as a cosmic power.
    Muslims in general, affirm the transcendence of God and reject the notion of infusion or incarnation/avatars (ḥulúl)
    The essence of God's essence is Love. Before the creation God loved Himself in absolute unity and through love revealed Himself to Himself alone. Then, desiring to behold that love-in-aloneness, that love without otherness and duality, as an external object, He brought forth from non-existence an image of Himself, endowed with all His attributes and names. This Divine image is Adam, in and by whom God is made manifest—divinity objectified in humanity
    (human nature (násút) / Divine (láhút)) Though mystically united, they are not essentially identical and interchangeable. Personality survives even in union.
    The characteristic of the Insánu ’l-kámil is the idea of the Perfect Man, "who as a microcosmos of a higher order reflects not only the powers of nature but also the divine powers `as in a mirror'
    That all apparent differences are modes, aspects, and manifestations of reality, that the phenomenal is the outward expression of the real.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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  10. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secret 13
    'union' (jam‘) = concentration of thought upon the desired object.
    The principle in all such cases is the same, namely:
    "That God divides the one substance of His love and bestows a particle thereof, as a peculiar gift, upon every one of His friends in proportion to their enravishment with Him; then he lets down upon that particle the shrouds of fleshliness and human nature and temperament and spirit, in order that by its powerful working it may transmute to its own quality all the particles that are attached to it, until the lover's clay is wholly converted into love and all his acts and looks become so many properties of love. This state is named 'union' alike by those who regard the inward sense and the outward expression."
    The enraptured Sufi who has passed beyond the illusion of subject and object and broken through to the Oneness can either deny that he is anything or affirm that he is all things. As an example of 'the negative way,'
    For some Sufis, absorption in the ecstasy of fana is the end of their pilgrimage. Thenceforth no relation exists between them and the world. Nothing of themselves is left in them; as individuals, they are dead. Immersed in Unity, they know neither law nor religion nor any form of phenomenal being.
    The first begins with gnosis and ends with complete passing-away (fana).
    The second begins at the moment when passing-away is succeeded by 'abiding' (baqa).He who has attained to this station journeys in the Real, by the Real, to the Real, and he then is a reality (haqq) Thus travelling onward, he arrives at the station of the Qutb which is the station of Perfect Manhood.
    Qutb- Centre of the spiritual universe, there is no difference between nearness and farness. knowledge and gnosis and passing-away are as rivers of his ocean, whereby he replenishes whomsoever he will. He has the right to guide others to God, and seeks permission to do so from none but himself. His due title is Director of Souls, and he is a blessing to those who invoke his aid, because he comprehends the innate capacities of all mankind .
    In the third journey this Perfect Man turns his attention to God's creatures, either as an Apostle or as a Spiritual Director (Sheykh), and reveals himself to those who would fain be released from their faculties, to each according to his degree: to the adherent of positive religion as a theologian; to the contemplative, who has not yet enjoyed full contemplation, as a gnostic; to the gnostic as one who has entirely passed-away from individuality (waqif); to the waqif as a Qutb. He is the horizon of every mystical station and transcends the furthest range of experience known to each grade of seekers.
    The fourth journey is usually associated with physical death. The Perfect Man, having been invested with all the divine attributes, becomes, so to speak, the mirror which displays God to Himself.The light in the soul, the eye by which it sees, and the object of its vision, all are One.(quest of Reality to a point where language fails)
    Does personality survive in the ultimate union with God? If personality means a conscious existence distinct, though not separate, from God, the majority of advanced Muslim mystics say "No!" As the rain-drop absorbed in the ocean is not annihilated but ceases to exist individually, so the disembodied soul becomes indistinguishable from the universal Deity.
    To be united, here and now, with the World-Soul is the utmost imaginable bliss for souls that love each other on earth.
    After describing the evolution of man in the material world and anticipating his further growth in the spiritual universe
    For self annihilation is an ocean.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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  11. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secrets 9
    The Sufis have always declared and believed themselves to be God's chosen people.
    firstly, to the prophets, elect in virtue of their sinlessness, their inspiration, and their apostolic mission;
    secondly, to certain Muslims, elect in virtue of their sincere devotion and self-mortification and firm attachment to the eternal realities: in a word, the saints.
    While the Sufis are the elect of the Muslim community, the saints are the elect of the Sufis.
    The Mohammedan saint is commonly known as a wali (plural, awliya). This word is used in various senses derived from its root-meaning of 'nearness'; e.g. next of kin, patron, protector, friend. It is applied in the Quran to God as the protector of the Faithful, to angels or idols who are supposed to protect their worshippers, and to men who are regarded as being specially under divine protection.
    The inspiration of the Islamic saints, though verbally distinguished from that of the prophets and inferior in degree, is of the same kind.
    Qualification of wali -is that ecstasy and rapture which is the outward sign of 'passing-away' from the phenomenal self.
    There are four thousand who are concealed and do not know one another and are not aware of the excellence of their state, being in all circumstances hidden from themselves and from mankind.
    The saints form an invisible hierarchy, on which the order of the world is thought to depend. Its supreme head is entitled the Qutb (Axis). He is the most eminent Sufi of his age, and presides over the meetings regularly held by this august parliament, whose members are not hampered in their attendance by the inconvenient fictions of time and space, but come together from all parts of the earth in the twinkling of an eye, traversing seas and mountains and deserts as easily as common mortals step across a road. Below the Qutb stand various classes and grades of sanctity.(ascending series)--three hundred Akhyar (Good), forty Abdal (Substitutes), seven Abrar (Pious), four Awtad (Supports), and three Nuqaba (Overseers).
    "All these know one another and cannot act save by mutual consent. It is the task of the Awtad to go round the whole world every night, and if there should be any place on which their eyes have not fallen, next day some flaw will appear in that place, and they must then inform the Qutb in order that he may direct his attention to the weak spot and that by his blessing the imperfection may be remedied."
    Whether a saint can be conscious of his saintship, and answer it in the affirmative(yes). Their opponents argue that consciousness of saintship involves assurance of salvation, which is impossible, since no one can know with certainty that he shall be among the saved on the Day of Judgment.
    God maintain saint in a state of spiritual soundness and preserving him from disobedience. The saint is not immaculate(sinless), as the prophets are, but the divine protection which he enjoys is a guarantee that he will not persevere in evil courses, though he may temporarily be led astray.
    A saint must keep the religious law in order that God may keep him in his spiritual state.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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  12. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secrets 8
    The mystical poetry of Islam -the aspiration of the soul towards God is expressed, unless we have some clue to the poet's intention, we are left in doubt as to his meaning.
    The Sufis invented this figurative style as a mask for mysteries which they desired to keep secret.
    The Sufis adopt the symbolic style because there is no other possible way of interpreting mystical experience.
    They can only indicate them symbolically to those who have begun to experience the like. What kind of symbolism each mystic will prefer depends on his temperament and character.
    Represents the divine essence manifested through attributes, the One veiled by the Many, Lose your phenomenal self in the rapture of divine contemplation.
    No religion is more sublime than a religion of love and longing for God. Love is the essence of all creeds
    Love may be phenomenon(pretend) or real(rapture). The phenomenal is a bridge to the Real.
    It is true that when Sufi writers translate mystical union into terms of love and marriage, they do not, indeed they cannot, expunge the notion of personality, but such metaphorical phrases are not necessarily inconsistent with a pantheism which excludes all difference.
    The love thus symbolised is the emotional element in religion, the rapture of the seer, the courage of the martyr, the faith of the saint, the only basis of moral perfection and spiritual knowledge.
    Practically, it is self-renunciation and self-sacrifice, the giving up of all possessions--wealth, honour, will, life, and whatever else men value--for the Beloved's sake without any thought of reward.
    I have already referred to love as the supreme principle in Sufi ethics, and now let me give some illustrations.
    Only he whose garment is rent by love becomes entirely unselfish.Religion is founded on unselfishness.
    In proportion as the Sufi loves God, he sees God in all His creatures, and goes forth to them in acts of charity. Pious works are naught without love.
    Love and knowledge essential in understanding divinity.
    "Man's love of God," -is a quality which manifests itself, in the heart of the pious believer, in the form of veneration and magnification, so that he seeks to satisfy his Beloved and becomes impatient and restless in his desire for vision of Him.He is cut off from all habits and associations, and renounces sensual passion, and turns towards the court of love, and submits to the law of love, and knows God by His attributes of perfection.
    When God loves a man- a bounty like that of the sea, a sympathy like that of the sun, and a humility like that of the earth. No suffering can be too great, no devotion too high, for the piercing insight and burning faith of a true lover.
    Islam is the religion of love, inasmuch as the Prophet Mohammed is called God's beloved (Habib),
    Love, like gnosis, is in its essence a divine gift, not anything that can be acquired.
    love signifies the passing-away of the individual self; it is an uncontrollable rapture, a God-sent grace which must be sought by ardent prayer and aspiration.
    Divine love is beyond description, yet its signs are manifest.
    This inner light is its own evidence; he who sees it has real knowledge, and nothing can increase or diminish his certainty.
    Hence the Sufis never weary of exposing the futility of a faith which supports itself on intellectual proofs, external authority, self-interest, or self-regard of any kind.
    'otherness'-- 'veils' to be removed.Enraptured in contemplation of the Beloved.
    It is a crime in the lover to regard his love, and an outrage in love to look at one's own seeking while one is face to face with the Sought.
    Remove all beside Him-true love.
    Love- is the divine instinct of the soul impelling it to realise its nature and destiny. The soul before the creation of the universe, it lived and moved and had its being in Him, and during its earthly manifestation it is a stranger in exile, ever pining to return to its home.
    All the love-romances and allegories of Sufi poetry--the tales of Layla and Majnun, Yusuf (Joseph) and Zulaykha, Salaman and Absal, the Moth and the Candle, the Night-ingale and the Rose--are shadow-pictures of the soul's passionate longing to be reunited with God.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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  13. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secrets 7
    Hajj sufi way
    Ihram-discard the qualities of human nature
    Arafat-contemplation of God
    Muzdalifa -renounce all sensual desires
    Tawaaf- behold the immaterial beauty of God in the abode of purification
    Safa and Marwa-attain to purity (safa) and virtue (muruwwat)
    Mina-all your wishes (muna) cease
    Sacrifice-sacrifice the objects of worldly desire
    Threw the pebbles-throw away whatever sensual thoughts were accompanying you
    The Law/shariah without the Truth/haqiqa -is ostentation and The Truth without the Law is hypocrisy. Their mutual relation may be compared to that of body and spirit
    The Muslim profession of faith includes both: the words, 'There is no god but Allah,' are the Truth, and the words, 'Mohammed is the apostle of Allah,' are the Law; any one who denies the Truth is an infidel, and any one who rejects the Law is a heretic."
    It is only human reason that sees the single as double, and balances the Law against the Truth. Pass away from the world of opposites and become one with God, who has no opposite."
    While good and evil remain, the Law stands over both, commanding and forbidding, rewarding and punishing. on the other hand, that only God really exists and acts.
    Evil has no real existence; it is not-being, which is the privation and absence of being, just as darkness is the absence of light. Evil is from us because god does godly/pure works .god is owner of all the actions but attributed good work to god and bad work to mankind (resources of god are used in a wrong way)
    Perfection and truth helps a sufi.
    The beautiful attributes of love and mercy are reflected in the form of heaven and the angels, while the terrible attributes of wrath and vengeance are reflected in the form of hell and the devils. Man reflects all the attributes, the terrible as well as the beautiful: he is an epitome of heaven and hell.
    Compulsion is felt only by those who do not love. To know God is to love Him.
    Men have the power to choose how they will act, although their freedom is subordinate to the divine will. The existence of evil is necessary for the manifestation of good.
    The divine omnipotence would not be completely realised if evil had remained uncreated.
    Again, without evil it would be impossible to win the proved virtue which is the reward of self-conquest.
    What seems a curse to one may be a blessing to another; nay, evil itself is turned to good for the righteous.
    Gnosis and love are spiritually identical; they teach the same truths in different language.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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  14. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secrets 3
    "There are really two kinds of contemplation-perfect faith and rapturous love(knowledge of faith with love)
    When the lover turns his eye away from created things, he will inevitably see the Creator with his heart. (Close bodily eyes to lusts and spiritual eyes to created things)
    He who is most sincere in self-mortification is most firmly grounded in contemplation. (contemplation of the Self-subsistence)
    A certain Sufi said, 'I made the pilgrimage and saw the Ka‘ba, but not the Lord of the Ka‘ba.' This is the perception of one who is veiled.
    Then he said, 'I made the pilgrimage again, and I saw both the Ka‘ba and the Lord of the Ka‘ba.' This is contemplation of the Self-subsistence through which everything subsists, i.e. he saw the Ka‘ba subsisting through the Lord of the Ka‘ba.
    Then he said, 'I made the pilgrimage a third time, and I saw the Lord of the Ka‘ba, but not the Ka‘ba.' This is the 'station' of waqfat (passing-away in the essence).
    The whole of Sufism rests on the belief that when the individual self is lost, the Universal Self is found, or, in religious language, that ecstasy affords the only means by which the soul can directly communicate and become united with God.
    The term fana includes different stages, aspects, and meanings. These may be summarised as follows:
    1. A moral transformation of the soul through the extinction of all its passions and desires.
    2. A mental abstraction or passing-away of the mind from all objects of perception, thoughts, actions, and feelings through its concentration upon the thought of God. Here the thought of God signifies contemplation of the divine attributes.
    3. The cessation of all conscious thought. The highest stage of fana is reached when even the consciousness of having attained fana disappears. This is what the Sufis call 'the passing-away of passing-away' (fana al-fana). The mystic is now rapt in contemplation of the divine essence.
    The final stage of fana, the complete passing-away from self, forms the prelude to baqa, 'continuance' or 'abiding' in God
    "It comes to a man through vision of the majesty of God and through revelation of the divine omnipotence to his heart."
    God has inspired every created thing to praise Him in its own language, so that all the sounds in the universe form, as it were, one vast choral hymn by which He glorifies Himself. Consequently those whose hearts He has opened and endowed with spiritual perception hear His voice everywhere, and ecstasy overcomes them as they listen to the rhythmic chant of the muezzin, or the street cry of the saqqa shouldering his waterskin, or, perchance, to the noise of wind or the bleating of a sheep or the piping of a bird.
    Music awakens in the soul a memory of celestial harmonies heard in a state of pre-existence, before the soul was separated from God.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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  15. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secrets 2
    poverty =detachment from all that is worldly and unreal.
    Mortification, Trust in God, and Recollection = the ethical discipline by which the soul is brought into harmonious relations with Reality.
    Every true believer is bound to abstain from unlawful pleasures, but the ascetic acquires merit by abstaining from those which are lawful.
    True poverty is not merely lack of wealth, but lack of desire for wealth: the empty heart as well as the empty hand. (stripped of every thought or wish that would divert his mind from God)
    Faqir is denuded of individual existence, so that he does not attribute to himself any action, feeling, or quality. He may even be rich, in the common meaning of the word, though spiritually he is the poorest of the poor.
    Renounce all worldly things for the sake of pleasing God.The Sufi, who has no will of his own and depends absolutely on the will of God. It is the absence of 'self' that distinguishes the Sufi from the faqir.
    Lower soul/nafs/flesh=Evil in nature, seat of passion and lust, its allies are the world and the devil, it constitutes the great obstacle to the attainment of union with God.
    Mortification of the nafs is the chief work of devotion, and leads, directly or indirectly, to the contemplative life.
    The principle of mortification is that =the nafs should be weaned from those things to which it is accustomed, that it should be encouraged to resist its passions, that its pride should be broken, and that it should be brought through suffering and tribulation to recognise the vileness of its original nature and the impurity of its actions.
    Outward methods of mortification are fasting, silence, and solitude.
    Die before ye die= treating the evil attributes--ignorance, pride, envy, uncharitableness, etc.--are extinguished, and replaced by the opposite qualities, when the will is surrendered to God and when the mind is concentrated on Him. Therefore 'dying to self' is really 'living in God.'
    The Sufi who has eradicated self-will is said, in technical language, to have reached the 'stages' of 'acquiescence' or 'satisfaction' (rida) and 'trust in God' (tawakkul).
    True sufi= belief in the unity of god+ trust in god+ satisfied with god
    Tawakkul is a habitual state of mind, which is impaired only by self-pleasing thoughts; e.g. it was accounted a breach of 'trust' to think Paradise a more desirable place than Hell.
    Best zikr =both heart and tongue are involved(forget yourself)
    Anyone who feels sure that God is always watching over him will devote himself to meditating on God, and no evil thoughts or diabolic suggestions will find their way into his heart.
    GOD= "the Light of the heavens and the earth," cannot be seen by the bodily eye. He is visible only to the inward sight of the 'heart.'
    The 'vision of the heart' (ru’yat al-qalb) is defined as "the heart's beholding by the light of certainty that which is hidden in the unseen world."
    The light of intuitive certainty (yaqin) by which the heart sees God is a beam of God's own light cast therein by Himself; else no vision of Him were possible.
    The light of Allah is compared to a candle burning in a lantern of transparent glass, which is placed in a niche in the wall, the niche is the true believer's heart; therefore his speech is light and his works are light and he moves in light.
    The light which gleams in the heart of the illuminated mystic endows him with a supernatural power of discernment (firasat). firasat is the result of knowledge and insight metaphorically called 'light' or 'inspiration,' which God creates and bestows upon His favourites.
    When the heart is purged of sin and evil thoughts, the light of certainty strikes upon it and makes it a shining mirror, so that the Devil cannot approach it without being observed.
    From illumination of gradually increasing splendour, the mystic rises to contemplation of the divine attributes, and ultimately, when his consciousness is wholly melted away, he becomes transubstantiated (tajawhara) in the radiance of the divine essence. This is the 'station' of well-doing (ihsan)--for "God is with the well-doers"
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
    Make sure you forward this to others .
     
  16. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secrets 1
    The Sufi who sets out to seek God calls himself a 'traveller' (salik); he advances by slow 'stages' (maqamat) along a 'path' (tariqat) to the goal of union with Reality (fana fi ’l-Haqq).
    Consists of the following seven 'stages' (l) Repentance, (2) abstinence, (3) renunciation, (4) poverty, (5) patience, (6) trust in God, (7) satisfaction. The 'stages' constitute the ascetic and ethical discipline of the Sufi.
    The 'states'(ahwal/hal) (ten 'states'/hal--Meditation, nearness to God, love, fear, hope, longing, intimacy, tranquillity, contemplation, and certainty) are spiritual feelings and dispositions over which a man has no control."They descend from God into his heart, without his being able to repel them when they come or to retain them when they go."
    The Sufi's 'path' is not finished until he has traversed all the 'stages,' making himself perfect in every one of them before advancing to the next, and has also experienced whatever 'states' it pleases God to bestow upon him. Then, and only then, is he permanently raised to the higher planes of consciousness which Sufis call 'the Gnosis' (ma‘rifat) and 'the Truth' (haqiqat), where the 'seeker' (talib) becomes the 'knower' or 'gnostic' (‘arif), and realises that knowledge, knower, and known are One.
    Threefold journey--the Path, the Gnosis, and the Truth--by which the quest of Reality is often symbolised.
    Repentance (tawbat)- first stage/step .
    Repentance is described as the awakening of the soul from the slumber of heedlessness, so that the sinner becomes aware of his evil ways and feels contrition for past disobedience.
    He is not truly penitent, however, unless (1) he at once abandons the sin or sins of which he is conscious, and (2) firmly resolves that he will never return to these sins in the future.
    It he should fail to keep his vow, he must again turn to God, whose mercy is infinite.
    The sufi must also, as far as lies in his power, satisfy all those whom he has injured.
    Repentance is purely an act of divine grace, coming from God to man, not from man to God.
    The question whether sins ought to be remembered after repentance or forgotten ---Think humbly and remorsefully of one's sins is a sovereign remedy against spiritual pride, Real repentance consists in forgetting everything except God.
    The lover of God is in contemplation of God: in contemplation it is wrong to remember sin, for recollection of sin is a veil between God and the contemplative."
    Sin appertains to self-existence, which itself is the greatest of all sins. To forget sin is to forget self.
    Take a murshid/guide (follows shariah and tariqat) for guidance . People without murshid are guided by shaitan.
    Murshid helps the student in spiritual discipline (for a certain period -3 years) .
    The first year is devoted to service of the people(he must regard all, without exception, as being better than himself, and must deem it his duty to serve all alike)
    The second year to service of God(cuts off all his selfish interests relating either to the present or to the future life, and worships God for God's sake alone, inasmuch as whoever worships God for any thing's sake worships himself, not God)
    The third year to watching over his own heart(when his thoughts are collected and every care is dismissed, so that in communion with God he guards his heart from the assaults of heedlessness)
    Training include --the fasts and vigils, the vows of silence, the long days and nights of solitary meditation, Poverty, Mortification, Trust in God, and Recollection.
    Then he is a truly spiritually disciplined.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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  17. You can't obtain Marifat from reading, you can LEARN ABOUT IT but cannot taste it. As our Shaykh Junaid said " it is war without peace". Without a Guide who has already traversed "The Way" it is very difficult as Allah entrusts what armory is required for the traveller to The Guide, he equips as he sees fit by way of insight. Now you will find many claimants to being Sufi but have tasted nothing of its fruit even if they appear in their droves with many who do not know even basic adab towards an animal let alone a fellow Muslim brother. The real Sufi does not appear, how can he appear when he knows not himself.

    Lesson number one, it takes years of harsh treatment of the Nafs. If you like eating three meals a day then its not for you.
    Lesson number two, get ready for poverty.
    Lesson three, get ready for severe trials- we are talking about knowing Allah, what do you think, Allah will just allow anyone to know Him
    Lesson four, the Sufi's make practicing the Sunnah and Zikr ALL DAY and NIGHT obligatory even though it is not. While they acknowledge it is not obligatory they Treat it like it is.
    Lesson five, they love humiliation just like the common man loves praise
    Lesson six, They are focused on Allah through the attention of both their mind and heart constantly. This takes huge determination. Most people fail here. Proof- they do Zikr with their tongue using the Tasbih but their mind is somewhere else.
    Lesson seven, regardless of what calamity they face (trust me they face big ones) it does not alter their focus, their state nor their very High opinion of Allah.
    Lesson eight, they fight on different fronts at once. One with Their desires, with Their emotions, with Their pride. Then comes the agent of your Nafs, yes the cursed one. You will have to face him and depending on your level and what Allah wants to bring about in you it may be full on attacks like possessions.
    Lesson number nine, the most difficult of all, how do you treat what Allah gives you correctly, responsibly and with the right Adab due to Allah Almighty. Information, foresight, dream interpretation, unveiling of mysteries is an Amanah.
     
  18. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secret 3
    Allah's Marifat=the Divine Knowledge pertaining to the relation of Allah with man.

    Marifat is attained only by allah’s grace. (Aspirant heart receives special favour / Hidayat of Allah)
    Ilm and Aql (knowledge and wisdom) can be helpful in attaining Marifat but they cannot be its cause which is created only by the favour of Allah.
    Marifat = Iman + obedience.
    Marifat is the name of shauq (fondness) and love , and the root of all fondness and love is obedience. Greater the love greater the obedience.
    When a Sufi's heart by his constant devotion, becomes the abode of Allah's love, his eyes become the abode of Allah's manifestations and his life becomes the subject of Divine teachings.
    Tauba can ward off Allah's wrath against man's sins. ---opposition and default in breaking the Divine Law—not repeat it again--when one feels ashamed of his sins---fear of punishment-- Allah sees and knows everything which a man does.

    charity/zakat---To help the poor and the needy --makes no discrimination at all in charity----live on Tawakkal (absolute trust and reliance upon Allah for every need)--gratitude to Allah
    Mushaheda (Coming Face to Face with Divine Light)-----Coming face to face with the Divine Light---unswerving faith surcharged with overwhelming love for Allah---sees nothing else except the Light of Allah all around
    Stronger the faith –no fear of false deities or worldly powers. fears his Creator’s wrath and desires his Lord’s favors. To him this world is merely a short journey, the destination of which is the Hereafter. Thus he directs most of his efforts towards earning Paradise and devotes only part of his time to earning his bread in this world. Busy in da’wah work.
    The Ultimate Success is not in amassing fortunes, being famous or having a fantastic career, but success is in escaping the fires of hell.(work and pray)
    Upper part of the body – senses +brain(mind)+heart (angelic if properly used)
    Lower part of the body- belly + sexual organ (temptation and lust-animal/hywani if not checked )
    Salvation=Purification of self +Remembrance of Allah +Prayer
    The prayer of Hazrat Ibrahim (as)-- Recitation of the Holy verses+Teaching of Al-Kitab+Inculcating of wisdom/hikmah + Purification of self
    The prayer was granted with a significant amendment---recitation of the holy Quran+ purification of self +teaching al kitab(quran)+ Hikmah/wisdom.
    Purification of Self('Tazkiah')-----softening of the hearts + increasing the state of conviction with the help of recitation, cleans and purifies it. Avoiding unwanted habits and undesirable characteristics. So the trimming of human self and purification is one of the essential tasks assigned to him by Allah.
    The methods prescribed by Islam for attaining this level of purity and transparency of heart and mind are called "the pillars of Islam".
    “Indeed, the prayer restrains from shameful and evil deeds.”
    “Of their wealth take alms, that so you mightest purify and sanctify them and pray on their behalf.”
    “O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self restraint.”
    “If anyone undertakes that duty therein, let there be neither obscenity, nor wickedness nor wrangling in the Hajj.”
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
    Make sure you forward this to others .
     
  19. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    Sufi secrets 2
    The self (nafs)-Source of evil desires and passions---check through spiritual disciplines--The light of faith in the heart is obscured by nafs and can no longer illuminate the breast.
    The breast--within and station (maqam) of the heart ---- place of entry for evil whispering (waswas) and afflictions---place of entry of rancor (ghill ), passions (shahawat), desires (muna), and wants (hajat) -contracts and expands--the self which exhorts to evil (al-nafs al-ammarah) -- seat of the light of Islam (nur al-islam)---place for the retention of knowledge ---first part (sadr) of the heart and its first station (maqam)--From it emerge tempting desires and distracting thoughts .
    Breast (sadr)---- abode of light of Islam(nur al-islam)+ Muslim(muslim)+ knowledge of shariah(quran and sunnah)+ self which exhorts to evil (al nafs al ammarah)
    The heart proper (qalb)--second station (maqam)--within the breast--abode of the light of faith (nur al-ıman) and the lights of submissiveness (khushu), piety (taqwa), love (muhabbah), contentment (rida), certainty(yaqın), fear (khawf ), hope (raja), patience (sabr), and satisfaction (qanaah) --abode of the principles of knowledge --knowledge (‘ilm) emerges from the heart into the breast ---From the heart arise certainty (yaqın), knowledge(‘ilm), and intention (nıyah)--
    --The heart, is not in the hand of the self--- for the heart is the king and the self is [his] kingdom.
    Heart (qalb)---- abode of light of faith(nur al iman)+believer(mumin)+ Acceptance of the truth + profitable knowledge (al-‘ilm al nafi‘) + knowledge of reality (al-haqıqah))+granted to one by God-+ inspired self(al nafs al mulhamah)
    Inner heart (fu’ad)---third station (maqam) within the heart—is the seat of gnosis (ma‘rifah), passing thoughts (khawatir ), and vision (ruyah)--Whenever a man profits, his inner heart (fu’ad) profits first, then his heart (qalb)-- is in the middle of the heart proper (qalb), which, in turn, is in the middle of the breast (s.adr).
    Inner Heart (fu’ad)----- abode of light of gnosis(nur al-ma‘rifah)+ Gnostic(arif/mohsin)+ vision (ru’yah) of reality(Whereas the heart has mere knowledge of reality, the inner heart actually sees reality) + blaming self(al nafs al lawwamah)
    The intellect (lubb)--- is within the inner heart (fu’ad)- is the seat of the light of unification (nur al-tawhıd ) --light of uniqueness (nur al-tafrıd )--most perfect light (al-nur al-atamm) and the greatest power (al-sultan al-azam) –root of maqam at latifah ---
    Intellect (lubb)------ abode of light of unification(nur al tawhid)+ unifier(muwahhid)+ recipient of God’s grace and bounty + peaceful self(al nafs al mut.ma’innah)
    Sir/mystery---for unification is a mystery (sirr ) and gnosis is a bounty (birr ). Faith (ıman) is the preservation of the mystery and the vision (mushahadah) of the bounty. –to which God guides and directs His servant(cannotcomprehend it with his reason (‘aql ))

    Gnosis (ma‘rifah) is a bounty (birr) which God gives to His servant when He opens for
    him the door of blessings and favor by granting him guidance until he believes that this is all from God. he beholds the bounty (birr ) of God and guards His mystery (sirr ), for He is
    the bestower of success.
    Islam---is the employment of the self (nafs) in devotion to God through obedience to Him together with thanksgiving (shukr) and uprightness (istiqamah) and the
    surrender (taslım) of lordship (rububıyah) to Him--It is turning away from the comprehension
    of the mystery (sirr ), turning toward servanthood (‘ubudıyah) and persevering in that
    which brings one closer to Him--practised only through the self,and the self is blind to the perception of the truth (haqq) and the vision (mushahadah) of it---Self is not obligated to perceive realities (haqaiq). Do you not observe that the servant of God was commanded to have faith in the heart but was not obligated to comprehend what he believes in with respect to modality (kayfıyah)? His duty is only to follow and to flee from innovation (ibtida ). Surrender (taslım) alone is sufficient for the self.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
    Make sure you forward this to others .
     
  20. asifwithu

    asifwithu Active Member

    "Bismil Laa-hir.Rahmaa-nir-Raheem""Al-Hamdu Lillaahi Rabbil 'Aalameen was Salaatu was- Salaamu 'Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma 'een (tauheed- risalat- ahkirat and islam-iman-ihsan)
    sufi secrets 1
    Allah chooses for himself whom he wishes(JAZB) OR he guides those who turn to him in repentance(SULOOK). Both are from allah’s grace.
    The strength of iman = contact with allah.
    Take knowledge and good deeds from this temporary world.love the prophet the most and fear allah the most in this world.
    When senses are closed (like in sleep) window is opened and man receives impressions from the unseen world and sometimes foreshadowings of the future. His heart is then like a mirror which reflects what is pictured in the Tablet of Fate. But, even in sleep, thoughts of worldly things dull this mirror, so, that the impressions it receives are not clear.
    These souls differ from common folk in three ways: (1) what others only see in dreams they see in their waking moments. (2) While others' wills only affect their own bodies, these, by will-power, can move bodies extraneous to themselves. (3) The knowledge which others acquire by laborious learning comes to them by intuition/ilham.
    From the study and contemplation of our own bodies, which reveal to us the power, wisdom, and love of the Creator. For eg--His power, from a mere drop He has built up the wonderful frame of man
    Even if any of them do really conquer their passions, they have no right to make such a claim.remember that the Almighty allah is our Creator and were his servants/slaves.
    "We proposed the burden (i.e., responsibility or free-will or trust ) to the heavens and the earth and the mountains, and they refused to undertake it. But man took it upon himself: Verily he is ignorant." So man - sink to the animal level or soar high as angels.
    Thought which gives parallel/alternative idea is from shaitan
    Thought which totally goes against sharia(against doing good deed) is nafs
    Thought which calls towards good(cannot be resist) is from allah
    Waswasas must be ignored at the first instance itself.your accountable for the deeds(verbal/actions) not for waswasas.
    The heart needs invocation/zikr and contemplation/muraqaba
    Piecemeal devotion is poor devotion(show istiqamat/steadfastness). Keep doing general astaqfar (don’t dig at previous sins).even if you break repentance again start afresh with sincerity. Try correcting yourself rather than promising.control lust anger etc etc.Check on halaal and haraam .
    It is, therefore, desirable that after a solemn resolve one may try to direct one's attention to the image of the shaykh and begin the invocation of the Supreme Name.
    When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
    Make sure you forward this to others .
     

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