When the jazb (attraction) of Allah سبحانه وتعالى occurs than with heart and soul one experiences the feeling that one is being remembered by Someone. That Someone is calling one towards the Masjid. That Someone is granting one the ability to attend the gatherings of the Ahlullah (saints). Intense dislike bordering on hatred for sin begins permeating one's heart.
Tell me now, the day Allah سبحانه وتعالى attracts one towards Himself, is it possible for him to move in any other direction? Is there anyone superior to Allah سبحانه وتعالى in both the worlds? What is the reality of the beauties of this world whose decay and death is inevitable? Not even the Hoors of Jannah (women of paradise) will be able to attract one on that day when Allah's Deedaar (vision) will take place, on the day that Allah سبحانه وتعالى will be seen in all His splendour, Can one then compare the creation to the Creator?
What of the flickering candle light
to the brilliance of the radiant sun.
Friends! I am addressing you with a heart filled with pain. What I am presenting you with is the epitome, the summary, and the essence of my seventeen years of service to Shaykh Shah Abdul Ghani r.a. It is not something acquired at ease. It is by the blessing and Grace of Allah سبحانه وتعالى
Now! Nowhere does my gaze roam.
On nobody does my gaze fall - now.
Engrossed and effaced I stand
in the court of beauty.
Another sign is that one remains engrossed and intoxicated in the remembrance of Allah سبحانه وتعالى One's gaze does not fall on the helpless beggars that are His creation but falls on Him who satisfies the needs of all beggars. One does not look at Layla but at him who endowed Layla with beauty. One does not look with longing at wealth but remains absorbed with Him who enriches the wealthy. One, in short, becomes independent of the entire creation. Whether it is the universe of beauty, wealth, power or fame, one restricts the entry of such mortals to within the precincts of one's heart. What sign will be mortals to within one's heart. What sign will be manifested in one who has been attracted by Allah? In the words of manifested in one who has been attracted by Allah? In the words of Khwaaja Aziz ul Hazan Majzoub r.a. this will be one's condition.
Whose coming has caused the brilliance of the gathering to diminish?
The specks of light have been substituted by sparks spurting forth from the heart.
The entire universe loses its value in one's sight and estimation. The ephemeral beauty that is comparable to the splendour of the sun or the radiance of the moon no longer impresses one. One is granted the divine guidance to save one's sight from the beauties of the world. This is a special sign of jazb (attraction).
Khwaaja r.a. in this regard says:
I was but a single thunder bolt that struck
thereafter I know not
but when I looked within my bosom,
there was no heart, no soul.
It is required of us to humble ourselves and cry in the court of Allah سبحانه وتعالى:
"O Allah, in the battle against the nafs (base desires) and Shaitaan I am repeatedly defeated, this is an indication of my gradual weakening. When a child is beaten by his stronger apponents, his abba (father) takes pity on him, his mercy then comes to the fore. You are our Rabba, our Creator, Nourisher and Sustainer, please display Your Mercy on us. How long will we allow ourselves to remain entangled in a life of decadent sin?
Let it not be that death finds us in such a state, which will cause our akhirat (hereafter) to be destroyed. O'Allah, Your mercy infinitely exceeds the kindness and mercy of parents. You have allowed one hundredth of Your mercy to descend into this world, that one hundredth has been distributed throughout the creation. It is by this mercy that parents express kindness and compassion for their children, by which animals care for and rear their young, by which people love each other. This mercy prompts a mother to breastfeed her baby which a father slogs to provide and fend for his flock.
When this is the extent of a single percent of your mercy, O You Who possess unlimited and infinite mercy, please manifest a degree of that mercy upon us so that thereby You release us from slavery of nafs (base desire) and Shaitaan, so that we become your slaves."
Shaykh Shah Abdul Ghani (RA) used to say,
"When Allah سبحانه وتعالى attracts someone, his own heart will come to the conclusion and bear testimony to the fact that Allah سبحانه وتعالى wants him. When this realisation dawns, even if he desires not to go and read Salaah, he will become restless to do so. Even if he decides to stay away from the company of the Ahlullah (saints), his heart will become constricted, he will feel disturbed and restless".
Shaykh Kwaaja Aziz ul Hasan Majzoub (RA) while in Jhounpur, India, asked Shaykh Ashraf Ali Thaanwi (RA),
"Shaykh, when someone becomes a Wali (saint) and is being made jazb (attracted), is he aware of this?"
Shaykh Ashraf Ali Thaanwi (RA) replied,
"Kwaaja Sahib when you matured, did you realise your maturity or did you have to ask your friends?"
On reaching maturity does one not experience a new lease of life, a rejuvenation feeling flowing though one's veins. In the same way when Allah سبحانه وتعالى makes jazb (attraction) of anyone, He grants his nisbat (connection) to the heart of such a person. Such a person's roohaaniat (spirituality) experiences a new lease of life. With this nisbet (connection) he challenges the entire creation saying,
"O people of the world you cannot ensnare my feet with the chains of the world".
Tajalliat-E-Jazb
Shaykh Hakeem Muhammad Akhtar Saheb DB
FREEDOM FROM WORLDLY CHAINS Shaykh Rumi رحمة الله عليه has expressed:
O people of the world! Jalal ud Deen Rumi has dug in his heels and lowered his head.
Do not cast my feet in chains. Do not ensnare my feet with worldly chains. Those who breed animals are well aware that when an animal lowers its head and digs in its hooves it is calling upon and compounding its reserve strength. Ask the breeders of animals what an apt simile Shaykh Rumi رحمة الله عليه has drawn in this example. He is saying,
"I have lowered my head and dug in my heels, I now want to free myself from worldly chains. Now, release my feet, O worshippers of the world, for I do not have the capacity to understand your talk and speech. Do not advise me anymore. Do not ask me that by becoming a total Mullah (Allah Servant), from where will I eat. O worshippers of the world this fool will insha-Allah (Allah willing) receive such rozi (sustenance) which cannot be acquired by great intellectuals. That which you regard as stupidity is the essence of intelligence."
Stupid and foolish are those who have displeased Allah سبحانه وتعالى in spite of which they attribute intelligence to themselves. They are not intelligent but shrewd. Sustenance is not acquired by shrewdness or intelligence but by the fadl (grace) and bounty of Allah سبحانه وتعالى. Some simple-minded people are given rozi (sustenance) in such excess that great intellectuals, people of wisdom are dumbfounded.
Tajalliat-E-Jazb
Shaykh Hakeem Muhammad Akhtar Saheb DB
Shaykh Saadi رحمة الله عليه says, Allah سبحانه وتعالى provides such sustenance and rozi (sustenance) to simple-minded people, which astound many a great intellectual. Such people think,
"I have acquired an MSc., I have a degree acquired at Oxford and Harvard but am walking around in tatters, I am unemployed while this person who is unable to sign his own name, who resorts to signing with an 'x', owns an entire factory"
I personally have seen such factory owners who have not even passed their basic primary education but who have graduates as their employees. Remember my friends, rizq (sustenance) is totally is the control of Allah سبحانه وتعالى and is independent of intelligence.
Tajalliat-E-Jazb
Shaykh Hakeem Muhammad Akhtar Saheb DB
Allah سبحانه وتعالى is able to make the impossible, possible. His splendour is very lofty. Nothing is impossible for Him. The servant considers himself unworthy and unable to became a Wali (saint) of Allah. Some individual's condition is so critical that they regard themselves unable to abstain from sins.
I take an oath and swear by Allah سبحانه وتعالى that the day Allah سبحانه وتعالى displays His grace and favour, the day Allah سبحانه وتعالى decision for one's guidance is made, one will wonder how this mourse has been transformed into a lion. This cowardly fox has become a brave lion.
Allah سبحانه وتعالى splendour is extremely lofty. He creates a sun out of an atom and causes the very sun to become eclipsed. He has the power to illuminate an atom in keeping with the radiance of the sun and He has the power to envelope the sun sun in an eclipse thereby depriving the world of its brilliant light.
Tajalliat-E-Jazb
Shaykh Hakeem Muhammad Akhtar Saheb DB
When Allah سبحانه وتعالى attracts someone towards Himself, the combined forces of the entire universe cannot succeed in drawing him away.
When the identity tag around the collar neck of a cat bears the ownership of a head of state, a commander-in-chief, or a general, nobody has the courage to tempt it with a few shreds of fat and make it his own. Everyone realizes that he will meet with dire consequences and that his very fate will hang in the balance.
One, whom Allah سبحانه وتعالى makes His, will not be tempted by the world of beauty, the glitter of wealth and riches, or the universe of power and politics. No power in existence will meet in purchasing him despite its magnetism. One whom Allah سبحانه وتعالى chooses for Himself is granted a countenance of awe and dignity. His ambition will be beyond compromise to such an extent that even if he, in a moment of weakness desired to sell himself, Allah سبحانه وتعالى by taking him into His special protection, will not enable him to do so.
Since this is an Tasawwuf advice thread rather than a debate thread, I'll post something up as well that I came across today in my phone
Taken from SF
Quote:
Originally Posted by Tofranil
(After writing briefly about various methods of Eslah,in which one method is to treat each bad attribute one by one) HAKIM UL UMMAT ra writes to one of his disciple :
" So one method of Eslah is this ( mentioned above)...and you have experienced yourself how difficult it is...after passing through all these difficulties...there is still no chance to relax,as there is always an associated fear along with it that batinini diseases once treated may resurface or might already be present in a dormant state.On top of that,there is frustration and disappointment about the past.
So all the three things ready to torture the salik :
1) Disappointments about the past
2) Wasawis at the moment and,
3) Fears about the future
Keeping all these things in mind,MUHAQQIQEEN,MUJTAHIDEEN and MUJADDIDEEN in Sulook were shown another tariqa by way of Elham,which is :
" Thinking about past and future is a Hijab, between Allah swt and his Ibaad.Allah swt has created us for his 'own mushadia' rather than the mushahida of Past and future.ماضى و مستقبل برده خدا است.Although we need to look back for repentance and to future for renewal of our commitment....but for even that one needs to do tauba once from all the sins with all sincerity...and then never ruminate upon his past mistakes.....and for future use tawakkul to remain stead fast.This much is enough.
The real thing is what is described in Hadeeth as : راقب الله تجده تجاهك ( keep Allah swt in your mind,you will find him in front of you), one should keep himself busy in it,meaning Zikre and Fikre....and when it is time for some specified Amal ( like salat on it's time), which is also part of Zikre should be performed.
In summary,one should keep the maqsood ( قرب ) in mind and follow the path prescribed for it,which is after correction of Aqaed,keep himself busy in Intentional (اختيارى اعمال ),according to the demand of time,may that be Zahiri deeds like salat zakat etc ....or batinini deeds like Sabar,Shukur etc.....similarly also keep away from Zahiri and batinini sins.One should neither strive for 'command' on اسباب قرب nor should one struggle to remove the root cause of اسباب بعد.If there is some mishaps with his intentional deeds like salat being missed,that should be considered seriously and necessary Eslah done....as for unintentional kefiyaat etc are concerned,it should not be given any positive or negative importance...they are best ignored.
Even Eslah should not be made an obsession.For example there is deficiency in some important issue like salat...make it's Qaza quickly; if a sin is committed,astaghfar should be done at the earliest....but a big fuss should not be made out of it.It is considered exaggeration.("لا تغلو فى دينكم") and.....،("منً شاق، شاق الله عليه) is enough evidence.
Say: "O my servants who have transgressed against their souls!
Despair not of the mercy of Allah, for Allah forgives all sins, for
He is Oft-Forgiving, Most Merciful. (Az Zumar 39:53)
The value of this ayah (verse) can be gauged by the response it solicited from Rasulullah who said,
"This ayah (verse) is so beloved to me that if I were to be given the entire universe in exchange for it, it will not please me more."
Allah سبحانه وتعالى says:
"O Muhammad inform my sinful servants, O My servants, those who have oppressed themselves by committing innumerable sins. Do not become despondent regarding My mercy. Verily, Allah most certainly forgives all sins."
Now all the preconditions placed by Allah سبحانه وتعالى were also excluded...
"I am removing even this condition so that my sinful servants do not lose hope".
The Arabic work, Inna in this verse denotes emphasis. The Alif, Laam inAzzunubais Alif, Laam Itighraaqiah, which denotes exclusiveness, meaning all sin, every single, each and every sin will be forgiven my Allah سبحانه وتعالى. This ayah (verse) has thus been revealed with three different forms of emphasis whereby Allah سبحانه وتعالى absolutely confirms that all sins will be forgiven.
Allah سبحانه وتعالى is the Forgiving, the Most Merciful. His quality of forgiveness has been mentioned first so that it can be known why Allah سبحانه وتعالى forgives.
"I forgiven due to the splendour of My infinite mercy. Your sins are finite while My forgiveness is infinite. Your sins are finite while My mercy is infinite. Your finite sins in the presence of My infinite mercy are like that of a little bird taking a drop of water from the immense ocean. The relation of the drop of water from the immense ocean. The relation of the drop of water to the ocean is not even comparable to your sins in relation to My infinite mercy and forgiveness".
Shaykh, Dr Abdul Hay رحمة الله عليه mentions that the urine and faeces of Karachi's ten million people gets washed into the ocean; a single wave comes and carries it all away without leaving a single trace, while maintaining the sea Paak (clean and pure) all the time. This ocean is finite compared to the infinite ocean of Allah's mercy and forgiveness. A single wave of His mercy washes away every single sin of ours.
Tajalliat-E-Jazb
Shaykh Hakeem Muhammad Akhtar Saheb DB
Spiritual Illnesses by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh
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A human has two aspects to his life: physical and spiritual. The physical aspect is related to the body and the spiritual aspect is related to the soul. Both aspects are vulnerable to illnesses. Just as the body can suffer from physical ailments such as cancer, TB, fever, headache, etc., the soul can also suffer from spiritual illnesses, such as riyā (ostentation), takabbur (pride and arrogance), hasad (jealousy), lack of sabr (patience), lack of shukr (gratitude), love for fame and wealth, etc. Both aspects are very important for us because just as physical health is important in order to ensure an enjoyable life, similarly, spiritual health is also vital to secure a peaceful mind and a heart full of contentment. In fact, spiritual health is far more important because the everlasting success in the Hereafter depends solely upon it. However, the concern shown towards the two is very different.
When we are afflicted with a physical illness, we will have great concern. However, when it comes to spiritual illnesses, no concern whatsoever is shown. Whereas, in reality, more concern should be shown for our spiritual health for the following reasons:
1.�� To treat a physical illness is sunnah; whereas, to treat a spiritual illness is necessary.
2.�� If a person bears a physical illness with patience it is a means of expiation for his sins; whereas, spiritual illnesses lead to good deeds being washed away.
3.�� The detrimental consequences of a physical illness will come to an end upon death; whereas, the evil result of a spiritual illness will begin upon death for eternity.
4.�� If a person dies with a physical illness, he will be granted shāhādah; whereas, spiritual illnesses will jeopardise the Hereafter altogether.
Despite this, we do not see the necessary and required concern. This is in stark contrast to physical illnesses, when we will not even tolerate a slight headache or cold without resorting to medication!
Now that we have understood the severity of spiritual illnesses, let us exert every effort to keep ourselves spiritually healthy. In order to do this, the following guidelines will be of immense benefit inshā'allāh:
1.�� Find a qualified Shaykh and associate yourself to him. Continually inform him of your spiritual condition, referring to him regarding spiritual illnesses and their cures, and follow his instruction to the best of your ability.
2.�� Make constant du'ā to Allāh ta'ālā that he eradicates spiritual illnesses from the heart, for in reality He is the real healer of the illnesses. The Prophet sallallāhu 'alayhi wasallam would recite this du'ā:
"O my Rabb, grant taqwā to my nafs and purify it; You are the Best Purifier and You are its Guardian and Master." (Ahmad)
3.�� Keep a close eye on yourself, constantly assessing the condition of the heart, throughout the day. If time is set aside for a daily assessment of the full day, it will go a long way to help recognise spiritual illnesses.
4.�� Once a particular spiritual illness is recognised, read up on the evil consequences and punishments of the illness, so that concern is created which will then serve as a barrier from continuing with it. It will also encourage contacting the Shaykh and following his guidance.
5.�� Adopt pious company, especially that of your Shaykh; and refrain from wrong company.
6.�� Stay in a pious environment, refraining from an evil one.
7.�� Perform excessive dhikr. This can be in the form of:
����� Adhkār prescribed by your Shaykh.
����� Recitation of the Glorious Qur'ān, preferably one juz per day.
����� Supplications of the Prophet sallallāhu 'alayhi wasallam for prescribed actions and situations. For example, the du'ās before entering and at the time of leaving the masjid, before and after eating, etc.
����� Adhkār encouraged by the Prophet sallallāhu 'alayhi wasallam. For example, the Prophet sallallāhu 'alayhi wasallam says in a Hadīth:
"Two words which are loved by Ar-Rahmān, light on the tongue and weighty on the scales are:
Subhānallāhi wa bi hamdihī Subhānallāhil 'Azīm." (Bukhārī)
Similarly, in a another ḥadīth, the Prophet sallallāhu 'alayhi wasallam says, "Whoever recites (the following) a hundred times in� a day, will get the reward for emancipating a hundred slaves, a hundred virtues will be written in his account, a hundred sins will be forgiven, and it shall be protection for him from Shayṭān for that day until evening. None shall surpass him in virtue on that day other than he who recites this more than him:
Lā ilāha illa llāhu wahdahū lā sharīka lahū lahul mulku wa lahul hamdu wa huwa 'alā kulli shay'in qadīr." (Bukhārī)
If we understand the severity of spiritual illnesses, make a concerted effort to cure ourselves from them, and follow the guidelines above, we will inshā'allāh see ourselves spiritually healthy. May Allāh grant us the tawfīq.
The evil traits of pride, jealousy and haughtiness
Hazrat Shaikh (Rahmatullahi Alaihi) while addressing the audience in his majlis once mentioned:
"Beloved brothers! Let me inform you about the evil traits of pride, jealousy and haughtiness. These evil traits have no limits and are extremely serious in the sight of Allah Ta'ala. Pride, jealousy and haughtiness are among those sins whose punishment is extremely severe. These are connected to the spiritual being of a person. There are some sins which relate to the physical being of a person, e.g. one's lust and carnal desires. The punishment for getting involved in such sins are indeed detrimental, however they are not as severe as getting involved in these spiritual maladies (i.e. the sin of pride, haughtiness and jealousy).
(Malfoozaate Hazrat Shaikh 1/70)
JazakAllah Arafatzafar,Shaikh Shbbir KaKaKhel db is indeed a very learned man,an a Engineer by profession with MSc in nuclear Engineering from Germany...he is serving the Umma both through his spiritual knowledge and his expertise in science.May Allah swt give him long life with eeman and afia.Ameen.
He never hesitated in owning his mistake nor ever pretended to be superior to anyone whether be was a friend or a stranger.
If one of the Khwaja’s disciples committed a mistake, he always attributed it to himself saying that it was really his weakness which found an expression through his disciple.
In matters relating to worship of God and the dealings with his fellow-beings, the Khwaja used to exercise every possible precaution. It is related that he was accustomed to recite the surah Fatiha during the congregational prayers, since there were several ahadxth enjoining its recital even behind the Imam, until he was convinced that it was not necessary.
This cannot be undone and I am sure it will be greatly appreciated.
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who said,
