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Tareeq e Qalandar

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#1 [Permalink] Posted on 17th October 2014 16:11
(bism1)


(salam)

Restoring thread from here.

Tareeq e Qalandar



Posted by Bro Omega:


Shaikh al-Akbar Mohiuddin ibn Arabi (rah) in his book "Futuhaat e Makkiyah", writes about "Rijaal ullah" ( The Men of Allah), and confidently states that there are only three types of them and no fourth !

After a detailed description of the first two types, he turns his attention to the third type, and praises them with such glorious words "Lahum tabqatul ulya" (these are the best of all). Please note that this praise is coming from Imam ul awlia, and no less than a person who is known as " Shaikh Akbar" amongst sufis.

Now let us see how shaikh Akbar (rah) describes these people:

1) As far as salah is concerned ,they do no more the Faraidh (obligatory Prayers) and Rawateb (ie, sunan e Muakkada after fardh salah).one will never find them involved in Nawafil (supererogatory prayers).

2) Not only salah, but even in the rest of deeni requirements, and the rest of the Faraidh, they keep to the bare essentials and no more.

3) The way they do these Faraidh they try to mimic common people, no distinction can be found between them and a common Mu'min (believer).

4) They wander in Bazars like common people and involve in small talks common to the rest of the people. one will never find any "Arifana Rumooz" (Allusions of wisdom) in their discussions.

5) They intentionally try to be seen as commoners and no different than Awam (common folks).

6) Their clothings are similar to the tradition of the common working class people of the area they live in.

7) They never specify a place for themselves in Masajids, they keep themselves along with the crowd.

8) They are never known for karamat (miraculous feats attributed to saints). People consider them no more than ordinary people. sometimes not even up to the level of ordinary Saliheen ( The Pious).


Despite their appearances:

1) Inside their hearts they are connected to Allah سبحانه وتعالى in such a away, As if there is nothing except Allah in their Batin (inward self).

2) In this particular sifat (virtue), ie, their inner connection to Allah سبحانه وتعالى, they are so strong, so concentrated and so determined, that nothing can move their attention away from Allah سبحانه وتعالى.

3) Their constant effort remains to keep their relation of "uboodiat" (bondsmanship) with their creator fresh, ever green and never out of their sight.

4) They are always under the intense pressure of the realization of the grandeur of Allah سبحانه وتعالى.Their extreme helplessness, total dependency, complete misery in front of their creator is always in front of their eyes, resulting in utter lack of pride, A feeling of absolute nothingness and total annihilation of ego.

5) Their eyes are always on the creator even for the smallest of their needs, despite that, they obey all the rules of "Alam e Asbab" (Realm of causation) without fail. Although the reality of every thing been done by Allah سبحانه وتعالى is never hidden from their eyes.


Shaikh Akbar (rah) thinks:

"They are the highest Tabaqa (class) of Ahlullah, These are the people who are masters
of the true Tareeqa, they are closest to Allah سبحانه وتعالى ,They are the best, now and in future"


contd..
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#2 [Permalink] Posted on 17th October 2014 16:28
(bism1)


Bro Omega continues..

Hazrat Moulana Ashraf Ali Thanwi (rah) writes;

" In the terminology of sufis a group whose physical deeds are limited only to Faraidh, but their "Deeds of the heart" ( Amal e Qalbia) are more, are called as Qalandar.

And the deeds of the heart are those in which Qalb (The heart) is constantly kept attentive to Allah سبحانه وتعالى ,keeping love of Muslims in the heart. Most of the time keep one's heart busy in remembrance of Allah سبحانه وتعالى.

For example Sabr (Patience) is a Batini amal (inwardly deed) , similarly Shukr (Thankfulness) is a Batini Amal, Raza bil Qaza ( being contended in adversity) is a Batini amal.

These are not visible but those who practice these and other such Amaal (deeds), are constantly becoming closer and more closer to Allah سبحانه وتعالى.

Similarly Niyyat (intention) is a Batini Amal. when one practice it, his whole life become Ibadah (worship), for example, early in the morning going to office for his duty, if one makes an intention of "Rizq e halal" (Halal sustenance) plus "earning for his family" plus "service to humanity".... his whole day is spend in Ibadah, even if one is apparently involved in worldly things.

Taking care of Sunnah in daily routines with correct intention is highest Ibadah. For example, we have to wear shirt anyway, why not put right sleeve first and left sleeve second, or why not put right shoe first and the left second. we have to wear shoes anyway.

These are just two examples. (A good reference book for similar Sunnah is Uswa e Rasool e Akram (saw), by Hazrat Dr Abdul Hayy Arifi (rah) )

The purpose of writing this post is this :"If some one thinks that he is so busy that he cannot spare time for Roohani Mujahedat (Spiritual Exercises),the way of Allah سبحانه وتعالى is open to all"

"We Do Not Need To Change our Halaat (conditions) , We Need To Change our Khayalat (outlook)"


END
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#3 [Permalink] Posted on 17th October 2014 16:39
Omega wrote:
Yes,InshaAllah,the biggest quality is full time Tawajjuh ilallah (Awareness of Allah سبحانه وتعالى,That Is REAL ZIKR !!!


Mohtaram Khala Ummitalib wrote:

Assalaamu 'alaykum

Please forgive me and please correct me if i've got it wrong (i probably have got it wrong...nisfun aql and all that)

so when i mulled over the above statement i thought ok, then what need is there to study indepth or discuss matters such as were discussed on the Nizam e Awqaat thread. Would it not be a form of ghairullah?

Should we not just concentrate on what is necessary with tawajjuh ilallaah (whether in khalwat (seclusion) or otherwise) and if one happened to be overcome by certain conditions (whether they understood them or not) then they were not the Maqsad (objective) anyway right?

Please do feel free to point out if i've got it totally wrong

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#4 [Permalink] Posted on 17th October 2014 17:07
(bism1)


Bro Omega replied (to Mohtaram Khala Ummitalib):

Sister,for every thing there are Maqasid (aims) and there are wasail (ways and means,tools) to reach those identified aims.The actual purpose of sulook is RAZA of Allah سبحانه وتعالى , by whatever means we can get it.

Our elders through their experience and Ilham (divine inspiration received by Aulia Allah) found that if Zikr is done with some additional effects,like Jehr (loud Zikr), Dharb (movement), habse dam etc, the effects of Zikr increases. And people after some time find a quality in them by which it becomes easier for them to constantly keep "Allah" in their mind.

Obviously if some one feels Allah as Hazir and Nazir (omnipresent) in such a way, it will be difficult for him to go for sins,and as he is not committing sins,he will be able to keep Allah Razi (seeking His pleasure).

Now in the beginning, and for the beginners, one has to put as much stress on the "Tools" as on "Aims", as otherwise without tools one will never reach the designated aim.

It is at this stage that we need adherence to time table as a must,but adherence to time table does not finish when one reaches his aim. it just take a different shape as per requirement of every individual. Like in Tareeq e Qalandar,there was a time table of Faraidh and there must be many batini time tables not known to us because they are hidden from our eyes.

An example of the "Means" and the "Aims" could be illustrated like this: A person buys ticket,visa etc and starts for Hajj on a plane. Now after the plane landed at Jeddah,that particular person refuses to go down, saying why should i leave such a sacred plane which brought me for Hajj?

People tell him," This plane is sacred because it brought you for Hajj, and that is the reason you call it sacred, NOW is the time for Hajj, and going to Makkah, which is really sacred. so leave this "Tool" for the "Aim" of Hajj. Now who will be right ?


"Ehsan" (Awareness) is the aim of sulook, To gain Raza (Pleasure) of Allah سبحانه وتعالى. Once EHSAN is achieved,now is the time to put it into practice,in real life. in Ibadaat (worship), Akhlaq (character), Mu'asherat (society), Mu'amelat (dealings) etc to gain Raza of Allah سبحانه وتعالى.That is what the post means.

Please pray for me..
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#5 [Permalink] Posted on 17th October 2014 17:17
(bism1)


dr76 wrote:

On the request of dear bro london786..i have managed a close interpretation of a few pages on the Tareeq e Qalandar..

A brief insight into the Qalandari Tareeq is taken from the book ‘ Silsila Qalandaria ‘ by Maulana Obaidullah koti Sahab Nadwi (db) s/o Hazrat Maulana Riyasat Ali khan sahab (rah) who was the student of Hazrat Maulana Anwar Shah kashmiri sahab (rah).

The foreword is by Marhum Professor Nisar ahmed Farooqui sahab (Former Professor and Head, Department of Arabic, University of Delhi) nephew of Hazrat Maulana Naseem Ahmed Fareedi sahab (rah). ( Khalifa of Hazrat Shaikh ul Hadith Maulana Zakariya Kandhelwi (rah) )

( Note: I’ve skipped few lines in-between to shorten the post)

This is the book..



contd..
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#6 [Permalink] Posted on 17th October 2014 17:58
(bism1)


continued:

Silsila Qalandaria, P:19-33


Introduction


Qalandar

This word is neither Arabic nor connected in any way to persian language. May be its derived from Turkish or Spanish as the tareeqa was introduced in Egypt initially from a Spanish person called Yousuf Arabi Ispanuvi. but the life and ways of Yousuf bore no semblance to the Qalandari tareeqa.

Fusool Masudiya’ mentions with the reference of ‘ Risalah Ghausiya ‘ about the word of Qalandar to be amongst the name of Allah سبحانه وتعالى in suriani language. But if it were so then its use by a human would never have been appropriate. Such an issue of disrespect would have been intolerable to the standard bearers of faith.

whereas the real wealth of the Qalandar is to accept Haq and not do Hulool in zaat e haqq which is by far a pantheistic belief.


Founder:

The founder of this silsilah was Hazrat Abdul Aziz Abdullah Alambardar Makki (rah) from whom Hazrat Sayyad Khidhr Rumi (rah) derived great benefit. When hazrat khidhr rumi (rah) arrived in india , he gave khilafat to Hazrat khwaja Qutubuddin bakhtiyar kaki sahab (rah) in the Qalandari silsila who inturn gave him Ijazah in the chishtiyya order.

The silsilah spread in india through Hazrat khidr Rumi (rah) which had both the Nisbat (connection) of chisti and Qalandari salasil. Thus it came to be known as the Qalandariya chistiyya silsila.


Priviledge:

Shah Ali Haider qalandar (rah) has written that Qalandar is the one “who observes Tajreed and Tafreed and besides Haq is not moved towards anyone” ( Misbah al ta’arruf la’il at tasawwuf, P:99)

People create the notion that for Tajreed and Tafreed its incumbent that that one stays away from family life.whereas the Qalandari buzurgs inspite of tajreed and tafreed were linked closely with their families.

So much that they believed leading a normal family life was indeed a way to observe the Huqooq Allah (Duties towards Allah سبحانه وتعالى ) and Huqooq al ibaad (Duties towards mankind). Tajreed and Tafreed occupies an important place in sufi terminology which the Qalandari buzurgs have defined as such.


Tajreed:

To distance from ones own will and everything besides Allah سبحانه وتعالى and bond oneself in Allah’s will. It is mentioned in the Qur’an ‘ wa tabattal ilaihi tabteela

The object of which is tajreed that is to dissociate from everything and strive for constant attention towards Allah سبحانه وتعالى.


Tafreed:

To empty ones heart of everything besides Allah سبحانه وتعالى is Tafreed.. As is to dispel ghair e haq from ones sight is known as Tafreed.

One Qalandar buzurg explaining the privileges of this tareeq has written that all four salasil ( Qadiri, chishti, Naqshbandi and Suharwardi) has been based on the following 4 points.

Observing silence, solitude, hunger and night vigils.. and in Tareeqa qalandaria… abjectness, modestly, fear of Allah سبحانه وتعالى and love of sheikh forms its base.

It's also mentioned that "After observing obligatory commandments and rectifying ones character and deeds", the way of the Qalandari buzurgs can thus be summed up-

"That they are bound by the will and command of Allah (sw) heartily and with joy. And think of oneself as weak and devoid of any self will. Who indulge in virtuosness and keep an eye on their shortcomings, lament on past errors..and harness strong desire for virtues missed .. And these are the ways and features of the qalandars.."

The Qalandar is neither a famous sufi nor a ‘Malamati’. for the Malamati tends to hide his ibadah from public eye, never reveals his virtue nor covers his faults. And the heart of Sufi never indulges itself with the creation, heedless of their acceptance or annulment.

Whereas the qalandar on mastering tajreed and tafreed strives to polish his character and behaviour and on the other hand maintains a low profile where his Ibadah is concerned.

In the words of shah Majaa Qalandar: "The qalandar is one who has surpassed the desire to reveal his haal (spritual state),..Maqamat (stations) and karamat and has excelled ahead."

Shah Nimatulah wali (rah) writes in ‘Risala Qalandaria’ that :

"When the sufi kamil reaches his Nisbat al ain, he then becomes a Qalandar."

contd..
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#7 [Permalink] Posted on 17th October 2014 18:13
(bism1)


The Qalandari zeal and ‘ Mashrab':

The chisti, Qadiri, Suharwardi, and Naqshbandi salasil inspite of each following a unique curriculum also contain a special zeal and temperament.

Many a times it has been seen that a salik takes bayat in a particular order and was found later to show dominant temper of another Tareeqa. Hazrat Shaikh Abdul Haq Muhaddis dehalwi (rah) narrates about Maulana Hameed shayer Qalander (rah) that even though he was associated with the chishti khanqah and was bayat with Hazrat Sultan ul Mashaikh Nizamuddin Auliya (rah) that when still in his childhood hazrat sultan ul mashaikh (rah) had told his father that :

‘Maulana Tajuddin ..! let u be informed that this child shall grow up to be a Qalandar..’

Shaikh Muhammed Chishti dehlawi (rah) writes in ‘Matloob at'talibeen' about the Qalandari tareeqa that from every salasil those who have reached the Maqam of Abdaal had the qalandari mashrab.

Like Hazrat Shams Tabrez, Maulana Rumi, Maulana Fakhruddin Iraqi suharwardi, Hafiz Sherazi, Hazrat Khwaja Masood bek Chisti (Rahmatullahi Alaihi Ajma'een) etc.. even though belonged to different salasil but were Qalandari mashrab.

Shaikh Abdur Rahman Chishti Sabri (rah) mentions in ‘ Mirat al Asrar ‘ :

"Many buzrugs from various salasil have adopted the qalandari mashrab.. and the Abdaal are found very often to be amongst this mashrab.."


Shaikh Muhammed Akram Chishti (rah) says in ‘Iqtibas Al Anwar' that;

Hazrat Alauddin Ali Ahmed Sabir Kalyari (rah) (khalifa of baba Fariduddin Ganjshakar (rah)) and his khalifa Hazrat Syed Shamsuddin Turk Panipati (rah) were qalandari mashrab.

So was Syed Gesudaraz (rah) ( khalifa of Hazrat Naseeruddin Chirag Dehlawi (rah))

Khwaja Masood bek chisti (rah) , khalifa of Shaikh Ruknuddin (rah) who was the son of shaikhul mashaikh Shaikh Shahabuddin Suharwardi (rah) was Qalandari Mashrab and a great Arif (gnostic).


Shaikh Abdul Haq Radoli (rah) and Shaikh Abdul Quddus Gangohi (rah) was of the same Mashrab.

Hazrat Khwaja Baqillah (rah), his son Khwaja khurd obaidullah (rah) and Hazrat Shah Gulshan Naqshbandi mujadidi (rah) all were of Qalandari Mashrab.


contd..
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#8 [Permalink] Posted on 17th October 2014 18:19
(bism1)


The Importance of Zikr e ilahi:

Similar to the other Salasil of Tasawwuf , the Qalandari Tareeqa too lays special stress on zikrullah. Just like placing stress on the way of Qur’an and sunnah while doing zikr.. to gain the real Ma’arifah of Allah سبحانه وتعالى , adhering to the zeal of the saalik ,various reformatory ways have been formulated.

Similarly even in Qalandari tareeqa zikr jarubi, zikr Asadi, zikr Rubayi, Paas Anfas and zikr salasi gumbadi etc were done to pass the salik through various conditions. At some places the salik was given a free hand and sometimes he was restricted. Nevertheless reaching the goal and results of adhkar are the same that the Qur’an and Ahadith speak of.

Shaikh Najmuddin Dehlawi (rah) states that :

There are four types of zikr, ie, - lisani, Qalbi, Roohi and Sirri.. then says that when the Qalb is ghafil (neglectful) and someone does zikr.. it only remains to be a habit and ritual. The zikr of heart is meant when the bounties and punishments of Allah سبحانه وتعالى are in constant thought.

The zikr of Rooh is such that the fear and jalal (awe) of Allah سبحانه وتعالى is fixed in the eyes.. and by sirri zikr is the attainment of kaifiyat - Mushahida e Haq ..always.. at any given time.

Anyway zikr and its various methods occupy a distinct place in the many salasil of tasawwuf for training and reform.. theres no need for depth here as the books on mujahidaat of auliya may provide better details on the same.

The crux of the matter is that what is needed is not 'Qaal’ (words) but to inspire ‘Haal’ (spiritual state).. that only ilm without any practical effort of Amal shall be of no use.

And to accomplish this instead of reading books its mandatory for one to seek someone who strictly follows shari'ah, is honest, and wise enough to be taken as a guide..so that the veils of heart are lifted and its barren land brought to life by the blossom of imaan.."

duas..

wa Assalam

END
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#9 [Permalink] Posted on 17th October 2014 18:23
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#10 [Permalink] Posted on 12th September 2019 11:24

(salam)

may be beneficial for some إن شاء الله ..
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