Showing posts with label Tasawwuf. Show all posts
Showing posts with label Tasawwuf. Show all posts

Constancy in Remembrance of Allah and Negating Stray thoughts

Allah  سبحانه وتعالى says in the Holy Qur’an:

أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ

Verily in the remembrance of Allah do hearts find contentment
[Sura al Ra’ad 13:28]

A person should strive to remember Allah سبحانه وتعالى in every situation, whether in public or in private. One way to achieve this is to recite the sunnah du’as (supplications) prescribed by Rasulullah صلى الله عليه وسلم for every occasion. By being constant in this action, the remembrance of Allah سبحانه وتعالى will come automatically.

A person on the path of ihsaan should remain focussed and not allow himself to become distracted from the goal. Stray thoughts can be insinuated by one’s nafs as well as shaytaan and a person should strive to purify his heart and mind from such thoughts. The thoughts of the nafs are weaker than those of shaytaan; whereas the nafs invites to love of the  world and laxity in  worship, shaytaan invites to things far worse like lust, desire and evil. Through the nur (light) of the remembrance of Allah سبحانه وتعالى and worship, shaytaan is distanced. The nafs however remains, but Allah سبحانه وتعالى can grant tawfeeq ( ability) for even the thoughts of the nafs to go.
[This short excerpt is based on a brothers' majlis (gathering for spiritual training) held by Shaykh Abu Yusuf Riyadh ul Haq on 8th April 2000 and 12th April 2000]

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Friday, March 4, 2011 at 7:49 PM , 0 Comments

It is Difficult to Become a HumanBeing

Hazrat Hakim-ul-Ummah Maulana Ashraf Ali Thanwi (RA) said, “Nowadays people have their priorities mixed up. They consider the unnecessary to be necessary, and the necessary to be unnecessary. Likewise, in the matter of bay’ah people consider it to be in the status of a fardh or wajib thus they go to extremes to become bay’ah and become a ‘buzurg’ (saint).
But my occupation and effort is totally focused on making humans. [Here, Hazrat Thanwi is referring to the 'perfected human', who is adorned with righteous character and purified of evil characteristics].
Attainment of greatness and ‘buzurgi’ (sainthood) is very easy because this is not our department of work; it is actually related to the Lofty and Sublime power of Allah Ta’ala. We are slaves and are incapable of granting ‘greatness’ to anyone. The one, whom He wishes to elevate and grant status to, shall be granted ‘buzurgi’.

But as far becoming a true ‘human’, this is something related to us mortal beings and thus it is a very difficult thing to acquire. One poet said,
You became a shaykh, and an ascetic,
But unfortunately you failed to become a Muslim

In my opinion, to say: ‘you failed to become a Muslim’ is a bit harsh, so I modified the couplet in this manner,
You became a shaykh, and an ascetic,
But unfortunately you failed to become a true human being

Now it sounds better.
Maulana Jalaluddeen Rumi (rahimahullah) said,
The fact that you are made up flesh and bone, is not what makes you human,

Your being ‘human’ is determined by attainment of the pleasure of Allah.
(Malfuzat-e-Hakimul-Ummah; 7/201-202)


NOTE: May Allah Ta’ala enlighten Hazrat Thanwi’s grave with light! In his writings, Hazrat always reminds us to focus on our priorities on this path and saves us from falling into misunderstandings and misconceptions.  This is also a great reminder for us that the purpose of tasawwuf and sulook is nothing but rectification of character and purification of the soul. The priceless gem of nisbah ma’ Allah (the connection with Allah) can never be acquired without it.

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Tuesday, March 1, 2011 at 1:44 AM , 0 Comments

HOLDING THE HANDS OF A PIOUS PERSON

With regard to ‘holding the hand of Saints’, a poet describes as to how Allah opens up the road;
“My journey has become easy
Now that the winds have changed their direction.
The lamps of the road have lit up
Now that I have held your hand.”


When one holds the hand of a pious person, i.e. when he surrenders himself for reformation under the guidance of a spiritual mentor i.e. a Shaykh, then it becomes easy for him to conform to the Sunnah and the Shar’iah, as well
as to abstain from sins.

Hakeemul Ummah, Shaykh Ashraf Ali Thãnwi (R) says that some ignorant people think that when Shaykh Qasim Nãnotwi, Shaykh Rashid Ahmad Ganghohi and himself held the hand of Hãji Imdãdullah (R), then he (Hãji Imdãdullah) suddenly became an outstanding personality.

Shaykh Thãnwi (R) rebutted this thought with great emotion saying;
“I take an oath that these people are in folly! By Allah! ask these very Ulamã what was their condition before they had held the hand of Hãji Saheb? Before being blessed with the beneficial companionship of Hãji Saheb, we undoubtedly
possessed knowledge, but it was dormant. We likewise possessed Imãn before being in the company of Hãji Saheb, but it was the Imãn of belief, an argument and an intellectual Imãn. We had the belief of’;
“And He (Allah) is with you where ever you are.”
‘But we believed in general companionship. After placing our hand into the hand of Hãji Saheb, and commencing Zikrullah, the doors of our hearts opened, allowing the Noor of Allah to enter therein.

Our Imãn of belief now advanced to a level of Imãn of ecstasy and reality, and our belief concerning the general presence of Allah progressed to a level of believing in His Special Presence. This belief was now changed to a fervent and intuitive belief and experience, which we actually perceived with our hearts, that Allah has indeed entered our hearts.”

LINK WITH ALLAH
Once Khwaja Azizul Hasan (R) asked Shaykh Thãnwi (R) in Jaunpur;
“How will a person know that he has attained sainthood and has established a link with Allah? Will he realise that he has actually established a firm link with Allah? Will he perceive that Allah has entered his heart?”
Shaykh Thãnwi (R) replied, “When you attained puberty (buloogh) did you realise it? Did you have to ask your friends, ’O friends! Tell me, have I attained puberty?”

What a marvellous example! Shaykh Thãnwi (R) then explained; “Likewise, when a person devotes some time in the company of the Ahlullah (saints), engaging in Zikrullah and abstaining from sins, his soul reaches puberty. A different life enters in him. His heart becomes filled with the love of Allah and he perceives the special spiritual warmth and closeness of Allah.”

Taken from "Tarbiyatus Saalikeen

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Tuesday, July 13, 2010 at 12:10 PM , 0 Comments

Who Should We Learn Deen From?

The following has been translated and explained from Mawahib-e-Rabbaniyah:
There are five principles to be kept in mind when deciding who to learn Deen from:
1. If there is a doctor and there is a line of people sitting outside that are not doctors, other doctors don’t recognize him as a doctor, then he is dangerous. A person should get their treatment from an authority in medicine. Similarly, if common people come to a Shaykh and ‘Ulema don’t come, then that Shaykh is also dangerous. That person who is not authenticated by ‘Ulema, then he is not worthy of benefitting from.
2. That person who hasn’t attached himself to a higher quality person and if he claims that he can train people, then those who attach themselves to these type of peopls, they will not benefit.
- First you become a student, that you become a teacher.
- Don’t take that person who doesn’t have a baba as your own baba.
- That person who doesn’t get rectified, he can never rectify others.
3. That person (Shaykh) whose training due to which most people are benefitting from, then that person is someone people should go to. If the majority of the people are not so great, then stay away from that Shaykh.
4. The most important thing is suhbat. The person who has been in the company of their Shaykh for a long period of time, even if he has little knowledge, but a sufficient amount, then he is considered to be reliable.
- If there is a lot of knowledge, but there is little suhbat, then he can’t guide people, he won’t fulfill the rights of guiding people.
- For 1 ton of knowledge, you need 10 tons of intelligence.
- Correctness in one’s intellect will come through the company of a Shaykh.
- Even with something that is true, there is a way to get the point across.
5. To be an ‘Alim of the destination is one thing, having been there, done that, is different.
- Find a person who knows who Allah is and then ask their advice.
- For those who have the true yearning towards Allah, then Allah will guide the person to a real Shaykh, then Allah’s mercy is on them (that person) and He wants to make that person His.

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Sunday, July 11, 2010 at 10:42 AM , 0 Comments

The Reality of Nisbat

Faqeehul Ummah Hazrat Aqdas Mufti Mahmood Hasan Sahib Gangohi Rahmatullahi Alaih mentions in one of his lectures that with Zikr (remembrance of Allah) a Nisbat is created between the remembered (Allah) and the one remembering i.e. the servant. When a person takes the name of Allah, time and time again, then a special bond is created. Then upon this
bond special effects come into existence. This is the essence of Nisbat.
Literally, Nisbat means relationship and contact. Every creation has a sense of relationship with the creator but effects only become apparent when the creator is remembered.
Hazrat further elaborates; I inquired from Hazrat Maulana Abdul Qadir Raipuri Rahmatullahi Alaih regarding Nisbat.
He replied, 'Praiseworthy qualities and the ability to perform righteous actions is called Nisbat.' Praiseworthy qualities are patience, gratitude, forbearance, generosity and self-sacrifice. These praiseworthy qualities begin to inculcate a person and subsequently he is purified of the
debasing qualities, which are the opposite of praiseworthy qualities. [Mawaaiz, Part 3]
Hazrat Shaikh Maulana Zakariyah Rahm[Mawaaiz, Part 3]atullahi Alaih writes in one of his articles Nisbat and Ijazat (permission to carryout work of spiritual guidance), the reality of Nisbat has been described by Hazrat Maulana Ashraf Ali Thanwi Rahmatullahi Alaih very easily for ordinary people to understand. He says, 'In its literal sense Nisbat means 'to be attached' or 'relationship'. In its technical sense it means a person's contact and relationship with Allah Ta’aala, i.e. permanent obedience
to Him, and continuous remembrance of Him as well as Allah Ta'aala's special relationship with him (acceptance of him and Allah's being pleased with him), as happens in
the case of an obedient lover to the worthy beloved. Further, he describes the sign of a person of Nisbat: When coming into his company you experience the effect that you become inclined towards the Akhirat (hereafter) and you experience a detachment from the Dunya (this world). Pious and righteous people begin to have an attachment to him and worldly people have very little inclination towards him. But this recognition, especially the first part, i.e. when coming into his company you experience inclination towards the Aakhirat, is less
experienced by the general public and more discernible to spiritual reformation).
When one has understood the meaning of Nisbat, it is clear that a faasiq (evildoer) and kafir (disbeliever) cannot be a man of Nisbat. Some people wrongly describe Nisbat as a special condition, which overcomes a person as a result of Riyadhat (spiritual exercises) and Mujaahadah (spiritual striving). Then if so, this (special condition) could have been attained by every disciplined person
undergoing Mujaahadah. To consider such a person as a Sahib-e-Nisbat (person of Nisbat) is only true in the terminology of ignorant ones. This shows that Nisbat is a special kind of relationship.
The stronger the relationship, the stronger the Nisbat will be. A general kind of relationship with Almighty Allah is something that every Muslim has, but the Nisbat we are referring to is the result of having a special kind of love and a special form of relationship with Allah Ta’aala. Just like there are various degrees and stages of love, similar is the case of Nisbat, i.e. weak and strong. The ultimate
stage of Nisbat is to become drowned in the sea of love. 'It is use/less searching for the shores of the sea of love, O heart, best is to drown in it while crossing over.'
[Abstract from Nisbat & Ijaazat by Hazrat Shaikh Rahmatullahi Alaih]
Then, Hazrat Shaikh Rahmatullahi Alaih has quoted from
Tafseer Azeezi the four types of Nisbat namely,
1. Nisbat In'ikaasi
2. Nisbat Il-qau-iyyah
3. Nisbat Islaahi
4. Nisbat Ittihaadi
(For a detailed explanation of the above please refer to Aap Beti volume 5 by Hazrat Shaikh Maulana Zakariyah Rahmatullahi Alaih.)
These Nisbat are achieved by staying in the company of those who are Sahib-e-Nisbat, just like the Sahabah Radiyallahu Anhum through the blessings of the company of Rasulullah Sallallahu Alayhi Wasallam attained a strong kind of Nisbat and relationship with Allah and were bestowed with the mantle of Radiyallahu Anhum (Allah is pleased with them).
‘I love the saints but I am not from amongst them, I hope from Allah that he bestows goodness on me.

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Friday, July 2, 2010 at 12:09 PM , 0 Comments

NISBAT MA'ALLAH

Nisbat literally means relationship or connection. A nisbat or connection is a two-way process. It has two ends. In our context Nisbat Ma'Allah (Relationship with Allah) means Allah's connection with the bandah (servant) and the bandah's connection with Allah Ta'ala.
The attainment of Nisbat Ma'Allah is also referred to as Husool il'Allah (Attained towards Allah). The relationship of Allah with the bandah is Allah's Pleasure with His servant. The relationship of the bandah with Allah means constancy of the servant in taa'at (obedience) and involvement in abundant Zikr with perfect consciousness.
The sign of the existence of the bandah's relationship with Allah is his restlessness for engagement in obedience and Ibaadat as well as total abhorrence for all forms-- both Zaahir and Baatin-- of sin and disobedience. In addition to this is the bandah's continuous striving to follow the Sunnah.

Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Friday, June 11, 2010 at 10:02 AM , 0 Comments

True Love VS Metaphorical Love


True love ['Ishq Haqiqi] refers to love for Allah swt, while metaphorical love
['Ishq Majazi] refers to love for creation ....











Labels: Posted by Mohammad Ashhad Bin Saeed [Gufiralahuma]

Friday, September 25, 2009 at 10:05 AM , 0 Comments

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