Nur_Ilahi wrote: Assalamualaikum. I am tired of debating with non-Muslims.

Wa Alaykum Assalam wa Rahmatullah.

Hindus and sikhs would only be too pleased with you if you are a Sufi.

Nur_Ilahi wrote: the science of Ihsan, the 3rd pillar of Islamic religion,

Who made it the third pillar of Islam?

Nur_Ilahi wrote: It is very sad and dissapointing that not many Muslims are aware of this important subject in Islam. Some even totally reject the idea of Tasawwuf also known as Sufism. I wonder why?

Because Both the terms Sufi and Sufism and Sufi beliefs have no basis from the traditional Islamic sources of the Qur'an and Sunnah, a fact even admitted by themselves. Rather, Sufism is in essence a conglomerate consisting of extracts from a multitude of other religions with which Sufi's interacted.

Nur_Ilahi wrote: The 5 pillars of Islam and the 6 pillars of Iman together with the two pillars of Ihsan is the base of Islamic religion.

Qur'an and the Sunnah of the Prophet Mohammed Sallallahu alaihi wasallam is the basis of Islam.

Nur_Ilahi wrote: I hope, out there, there are some brothers and sisters who would like to share their knowledge and experience in this topic.

With the demise of the Companions and their successors, the door became open for the distortion of Islamic Principles.

The enemies of Islam had already burrowed deep into the ranks of Muslims and rapidly caused Fitnah through their spreading of forged hadith and subsequently created new sects such as the Khawaarij and Mu'tazilah.

Sufism gained its breeding ground during this period, whereby it gained its support from the Dynastic Rulers, who had deviated from Islam to the extent whereby magic was used as entertainment in their courts, even though magic is considered as Kufr in Islam.

During this period, Sufism developed its Shi'a flavour, indeed the roots of contemporary Sufism have been traced back to Shi'a origins (see later).

Sufi ideology and thinking flourished during the times of the likes of Muhyiddin Ibn Arabi, Jalal Ad Din Rumi, and Imam Ghazali. Their translation of Greek philosophical works into Arabic during the third Islamic century left an indelible mark on many aspects of Sufism, resulting in Greek pantheism becoming an integral part of Sufi doctrine.

Pagan practices such as Saint worshipping, the use of magic and holding venerance towards their Sheikh overtook the Orthodox practices of Islam and had little resemblance to the Islam left by our Prophet (sallallaahu 'alaihi wa sallam).

By examining the mystic doctrines of Christianity, Hinduism, Taoism and other religions, it becomes clear how closer Sufism is to these religions than to Islam. In fact, Sufism is never characterised under "Islam" in any system of catalogue, but rather under 'Mysticism'.

Sharda highlights these unsurprising similarities by stating that: "After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, the Sufi became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith."

What Is Tasawwuf

Allah sent His final messenger, Prophet Muhammad , as a source of knowledge for the entire ummah. He was the fountain of Quran, Hadith, tafsir, rhetoric, fiqh, and so on. After the Prophet, the scholars of this ummah carried and propagated each of these branches of knowledge. Because no one person can attain the perfection of the Prophet , who single handedly assumed all of these roles, various branches of the Islamic sciences developed. For example, Imam Abu Hanifah preserved the science of fiqh and after him thousands of scholars continued in his footsteps. Hence these scholars preserved the fiqh of the Prophet . Similarly Imam Bukhari and the other famous scholars of Hadith, preserved the words of the Prophet. The scholars of tajweed preserved the recitation of the Prophet . And, the scholars of Arabic grammar preserved the language of the Prophet .

Along these lines, the Prophet was the model of spirituality for the world. His God-consciousness, deep spirituality, acts of worship, and love for Allah were preserved and propagated by an Islamic science called Tasawwuf. The aim of the scholars of this science was purification of the heart, and development of consciousness of Allah through submission to the shariah and sunnah.

Nur_Ilahi wrote: ........Tasawwuf is a branch of Islamic knowledge which focuses on the spiritual development of the Muslim.....

Nur_Ilahi wrote: So Abosait, is it wrong for us Muslims to emulate our Dear Prophet Muhammad salallahualaihiwassalam in purifying our souls thru Tasawwuf?

"Firstly: Knowledge of God and the beautiful Names and lofty Attributes that befit Him and His Actions -

and this necessitates

• appreciation of His Majesty,
• honouring Him,
• fearing Him,
• being in awe of Him,
• loving Him,
• placing one's hopes in Him,
• placing reliance upon Him,
• being pleased with His decree and
• having patience with what He sends down as regards to hardships.

Secondly: Knowledge of what He loves and is pleased with, and what He hates and angers Him - whether beliefs, sayings, outward or inward actions.

So the one who has knowledge of this has to rush to fulfill that which Almighty God loves and is pleased with, and to avoid that which He hates and which angers Him.²

Almighty God - the Most High - said.

"Say: 'Whose is the earth and all that is in it, if you do indeed know?' They will say: 'It belongs to God.' Say: 'Will you not then remember?' Say: 'Who is the Lord of the heavens and the Lord of the great Throne?' They will say: 'God.' Say: 'Will you not then fear Him?"

Qur'aan - Soorah Muminoon 23:84-87

• calling upon Him alone,
• hoping in Him alone,
• having fear of Him alone,
• forming allegiance and enmity for Him,
• obeying His Messengers,
• ordering what He orders and forbidding what He forbade."

Shaykh 'Abdul-Qaadir al-Jeelaanee (died 561H) said:

"So it is upon you to fear God - the Mighty and Majestic - and not to fear anyone else except Him. Turn to God - the Mighty and Majestic - for your every need, and rely upon Him alone - the Most High - seeking that which you need from Him alone. Do not rely upon anyone other than Almighty God. And Tawheed - all is contained in Tawheed."Futoohul-Ghayb (p.176).

Step out of your own self and keep your distance from it. Practice detachment from your possessiveness, and surrender everything to Allah. Become His doorman at the door of your heart, obeying His command by admitting those He instructs you to admit, and respecting His prohibition by shutting out those He instructs you to turn away, so that you do not let passion back into your heart once it has been evicted. Passion is expelled from the heart by resistance to it and refusal to follow its urges, whatever the circumstances, while compliance and acquiescence allow it to gain entry. So do not exert any will apart from His will, for anything else is your own desire, and that is the Vale of Folly, where death and destruction await you, and falling from His sight and becoming secluded from Him. Always keep His commandments, always respect His prohibitions, and always submit to what He has decreed. Do not associate Him with any part of His creation. Your will, your passions and your carnal appetites all belong to His creation, so refrain from indulging any of them lest you become a polytheist. Allah (Exalted is He) has said:

Whoever hopes to meet his Lord, let him do righteous work, and make none sharer in the worship due unto his Lord. (18:110)

Nur_Ilahi wrote:  ............. Perhaps you have never ever come across this silsilah Tariqah Naqshabandi who came directly from Abu Bakar AsSidiq...............

The greatest danger of this group lies in the fact that they, while wearing the cloak of Islam, are striving to destroy it from within, in a vain attempt to extinguish the light of Islam and divert the Muslims from the reality of the religion.

The simple method we have adopted in exposing the group�s deviant beliefs is to quote what Allah (subhaanahu wa ta`aalaa) says in the Qur'an and what His truthful Messenger Muhammad (sallAllahu `alaihi wa sallam) has said in the authentic Ahadith, and then to quote the group�s beliefs or position vis-a-vis the same issue, taken from their own publications printed by �Arafat Publishing House�, and where necessary commented upon.

1. THE ISLAMIC BELIEF: Allah is the Only Truth

Allah (subhaanahu wa ta`aalaa) says in the Qur'an -

"That is because Allah - He is the Truth and it is He who gives life to dead." (Qur'an, Chapter 22, Verse 6)

THE NAQSHBANDI BELIEF: Aba Yazid al-Bistami is the Truth

On page 15 of the book �The Naqshbandi Way� it reads -

"Whoever recites this Ayah even a single time will attain a high rank and a great position, � he will get what the Prophets and saints could not get, and will arrive at the stage of Aba Yazid al-Bistami, the Imam of the order who said: "I am the Truth (al-Haqq)."

The above statement �I am the Truth� - is a clear example of Shirk (association) in the aspect of the Names and Attributes of Allah, since Al-Haqq in the definite form, is one of Allah�s unique attributes and is not shared by any created being or thing unless preceded by the prefix `Abd meaning "Slave of" or "Servant of". (In fact the Mystic al-Hallaaj was publicly executed as an apostate for daring to openly claim divinity in his infamous pronouncement "Anal-Haqq"- I am the Truth.)

2. THE ISLAMIC BELIEF: None shares with the command of Allah

Allah (subhaanahu wa ta`aalaa) says in the Qur'an -

"Verily, His (Allah�s) command, when He intends a thing, is only that he says to it, "Be! And it is!" - (Chapter 36, Verse 82); and in another place in the Qur'an, Allah says =

"They have no protector other than Him (Allah); nor does He share His command with any person whatsoever." - (18:26)

THE NAQSHBANDI BELIEF: Sheikh shares with the command of Allah

On page 33 of the book �Mercy Oceans - Part 1�, it reads "The Power of the wali is such that he only needs to say Kun (be) and that will be."

The above is another example of Shirk (association) in the aspect of the Lordship of Allah, since the Islamic principle of the Lordship of Allah states that no created being can share in God�s attributes and infinite qualities, and any attempt to give the Divine attributes to creation is referred to as Shirk (association), the antithesis of Tawheed (singling out Allah alone for worship).

3. THE ISLAMIC BELIEF: None could attain the Rank of the Prophets or their Companions

The Prophet Muhammad (sallAllahu `alaihi wa sallam) has said in a well known Hadith that,

"The best of people are those living in my generation, and then those who will follow them, and then those who will follow the latter�" (Saheeh Bukhaaree, Vol 5, Hadith #3, Arabic-English Trans.)

THE NAQSHBANDI BELIEF: Certain people could attain a Rank higher than the Prophets and their Companions.

On page 1 of the book �The Naqshbandi Way� it reads,

"Our master the Sheikh says that a person who manages to act on these principles in our times will achieve what earlier generations did not achieve � he who attains an exalted stage and a great rank, such a rank which the Prophets themselves and the companions were unable to attain."

On page 4 of the book �the Naqshbandi Way� it reads,

"Especially those who hold to the Prophet�s Sunnah, will attain special stations that weren�t opened to earlier people - not even to the Prophet�s companions.�

The deviant claim of attaining the rank which the Prophets could not is a major deception of the Naqshbandiya as any Muslim with even the basic knowledge of Islaam will confirm. As regards the companions (May Allah be pleased with them all), the Prophet (sallAllahu `alaihi wa sallam) in a hadith narrated by Anas bin Maalik (RadhiAllahu Anhu) said - "After me, you will see others given preference to you, so be patient till you meet me." (Sahih Bukhari, Vol 5., Hadith #137, Arabic-English Trans.)

He (sallAllahu `alaihi wa sallam) also said in reference to his Companions (May Allah be pleased with them all),

"For by Him in Whose hand is my soul, if you were to spend the like of 'Uhud or of the mountains in gold, you would not reach their actions." (Sahih Bukhaaree)

4. THE ISLAMIC BELIEF: Allah is above the heavens

Allah (subhaanahu wa ta`aalaa) says in the Qur'an -

"Do you feel secure, that He (Allah), who is above the heavens, will not cause the earth to sink with you." (Qur'an, Chapter 67, Verse 16).

The Prophet (sallAllahu `alaihi wa sallam) replied, "Bring her to me"

so Mu`awiyah brought her to the Prophet (sallAllahu `alaihi wa sallam).

The Prophet (sallAllahu `alaihi wa sallam) then asked her, "Where is Allah?" and she replied "Above the Sky"

then the Prophet (sallAllahu `alaihi wa sallam ) asked her,

"Who am I?" and she replied, "You are Allah�s Messenger",

so the Prophet (sallAllahu `alaihi wa sallam) said,

"Free her, for verily she is a true believer." (Sahih Muslim, Vol 1, Hadith #1094, English Translation)

THE NAQSHBANDI BELIEF: Allah is Everywhere

On page 13 of the book Haqiqat ul Haqqani it reads,

"Allah Almighty is everywhere but specially in the Baitullaah as He has Himself called it the house of Allah. For it to be called the house of the Lord, the Lord of the house must be in it."

The concept of Allah being everywhere is not Islaamic as the above Qur'anic Ayah and the authentic hadith confirm. Indeed if Allah was everywhere then there would be no need for the Prophet (sallAllahu `alaihi wa sallam) to go up through the seven skies on the night of Mi`raaj to meet Allah - he would have been in the direct presence of Allah in his very own house.

Walaikum Sallam, Nur

I want to share below good book;

Nur_Ilahi wrote: Abosait. You only cut and paste something that you have no real experience before.

• quotes from what Allah (subhaanahu wa ta`aalaa) says in the Qur'an and what His truthful Messenger Muhammad (sallAllahu `alaihi wa sallam) has said in the authentic Ahadith, 
• compared with quotes from the Naqshbandi group�s beliefs or position vis-a-vis the same issue, taken from their own publications printed by �Arafat Publishing House�, and where necessary, commented upon.

Nur_Ilahi wrote: Have you ever prayed alongside these people, whose weeping really moves you even if you have never reached their level?

Nur_Ilahi wrote: Salamalaikum Abosait,   ...........the person who wrote this may have reached at least level four or station four in their quest to purify their souls. While we, where are we? I do not know whether I have ever left stage one or am I in stage 2?........

Nur_Ilahi wrote: .............. you cannot equate a fiqh scholar's translation and a sufi scholar's translation. ........

Nur_Ilahi wrote: we are required to get up in the wee morning, cleanse ourselves and meditate like Muhammad meditated in the Cave of Hira for at least 2 hours.

.........This day have I perfected your religion for you, completed My favour upon you,and have chosen for you Islam as your religion............

Nur_Ilahi wrote: .......... Remember Allah is Az-Zahir and Al-Bathin. ...........

Adh-Dhaahir = The Uppermost one

 

Al-Baatin = The Innermost one

"And to Allaah belong the most-beautiful of Names,

therefore call upon Him by them,

 

and leave alone those who deviate in Allaah's Names.

 

They will soon be recompensed for what they used to do." [7:180]

Deviating can take place in a number of different ways:

1. To reject anything that the Names of Allaah indicate or give evidence to, such as the Attributes or Qualities behind them,

 

2. To claim that the Names of Allaah give evidence to attributes which are similar to the creation. (This is Tashbeeh)

3. To call Allaah by a name that He did not call Himself such as 'Father' as the Christians do or 'The First Cause' as the philosophers and the People of Kalaam do.

4. To derive other names from the Names of Allaah and then to name idols with them. For example al-Uzzaa, one of the gods of the pagans in the time of the Messenger (sallallaahu alayhi wasallam) was derived from Allaah's Name, al-Azeez. Likewise, al-Laat was taken from Allaah. However, these names are unique for Allaah and no one else deserves them, just as He is unique in deserving the worship of the whole of creation.

Nur_Ilahi wrote: ........There are the shariah, haqiqah and makrifah. Most of us are only conversant on the shariah. .......have you ever touched a book on the two pillars of Ihsaan?...........

 

Again you are talking of invented matters that have no basis in the Qur'an or Sunnah. Are you saying that the Prophet has not done his duty properly because he has not told you of all these matters which your Sufi Shaikhs are telling you to believe in?

Nur_Ilahi wrote: ..............But have anyone teach you how to have absolute attention during prayers?.............

 

The Prophet Sallallahu 'alaihi wasallam has not omitted to teach us anything that is required of us in deen. His Sahaba and the True followers have faithfully transmitted all that to us and is available in the authentic Sahih.

 

Nur_Ilahi wrote: Assalamualaikum Abosait.

 

Nur_Ilahi wrote: ............ You look at this painting; ..........The person who painted it is not visible, but he has hidden himself inside of the art that he has created. That is the Batin.

He has created it so that He may, thereby, make known His Quality of Ownership over it. The Arsh is a place wherefrom His Orders and Plans are sent forth.

He encompasses everything above it.

As Allaah Ta`ala says:

"Behold! He Encompasses everything"

{Surah HaaMeem Sajdah, verse 54}.

The object of encompassment is not like that of a ship and the creation is within it. Allaah Ta`ala is much more superior than that.

He is Most High and Magnanimous. Indeed the object of encompassment is a great and limitless encompassment.

His knowledge, His Power, His protection, His Planning and Arrangement encompasses all.

All the people and particles of all the universes and worlds are subservient to
His Magnanimous Attributes, which expound His Perfection. All this is attributed to His Greatness.

An atom cannot be compared to the entire universe.

[وَللَّهِ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ]

(And to Allah belongs all that is in the heavens and all that is in the earth.)

[وَكَانَ اللَّهُ بِكُلِّ شَىْءٍ مُّحِيطاً]

(And Allah is Ever Encompassing all things.)

Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said:

"Our Rubb, the Blessed, the Exalted, descends to the lowest heaven every night, during the last third of the night, and says: 'Anyone calls Me, I will respond to him? Is there anyone asking for anything? I will give it to him? Is there anyone seeking My forgiveness, I will forgive him?' " (Imaam Maalik, Imaam al-Bukhaaree, Imaam Muslim, and others)

The words of the Prophet sallallaahu 'alayhi wa sallam:

'Our Rubb, the Blessed, the Exalted, descends to the lowest heaven'

, clearly indicate the essential Highness or Loftiness of Allaah, the Exalted. Were Allaah to exist everywhere, there would be no need for the Prophet sallallaahu 'alayhi wa sallam who knew Allaah best, to say,

'Allaah descends'

, nor would there be a reason to distinguish one portion of the night from another. There is only one answer to this:

Allaah, the Blessed, the Exalted, is above the seven heavens, and above the great 'Arsh.

Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said:

"Allaah will descend to His slaves on the Day of Resurrection." [At-Tirmidthi and others.]

It is the Day when Allaah will come down to pass His judgment.

In another tradition, the Prophet sallallaahu 'alayhi wa sallam said:

"Allaah will gather the first and the last of His slaves for an appointed certain Day, when they will remain for forty years with their eyes uplifted towards heaven waiting for the decisive judgment. Allaah will then descend in coverings of clouds from His 'Arsh to the Kursi."

In his speech subsequent to the death of the Prophet sallallaahu 'alayhi wa sallam, Abu Bakr as-Saddiq said:

"He who was worshipping Muhammed sallallaahu 'alayhi wa sallam, (let him know that) Muhammed is dead, and he who was worshipping Allaah, (let him know that) Allaah is above the heaven Ever-Living, never dies'." [Imaam al-Bukhaaree and others]

Nur_Ilahi wrote: .............The Divine books have to be seen in this way. There is the Zahir writing, the outer writing. ........... But there�s also a Batin meaning,............... we can read and read the Zahir, and understand nothing..............

"system of laws", both moral and practical, which shows man the way towards spiritual fulfillment and social welfare:hence, "religious law"Shari`ah includes the Qur'an and the sunnah of the Prophet

The Holy Qur�an Surah Al-Jathiya (The Kneeling) 45:18

ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاء الَّذِينَ لَا يَعْلَمُونَ

And, finally, [O Muhammad,]

We have set thee on a way by which the purpose [of faith] may be fulfilled:

so follow thou this [way],

and follow not the likes and dislikes of those who do not know [the truth]. (i.e., who are not - or not primarily - motivated by God-consciousness and, hence, are swayed only by what they themselves regard as "right")

Fiqh:

The Arabic word fiqh means knowledge, understanding and comprehension.

It refers to the legal rulings of the Muslim scholars, based on their knowledge of the shari`ah;

The science of fiqh started in the second century after Hijrah,

The Chain of the Honorable Mashaikh Naqshband
(may the mercy of Allah be upon them)
Excerpted from the "Shajarah Tayyibah"

Below is the silsilah of the tariqah Naqshbandi Mujaddidi for Shaykh Zulfiqar Ahmad (db)

1. The mercy for the worlds Rasulullah [Holy City of Madinah Munawwarah].

2. Sayyedina Hadrat Abu Bakr Siddiq (radiallahu anhu) [Holy City of Madinah Munawwarah].

3. Hadrat Salman Farsi (radiallahu anhu) [Madain].

4. Hadrat Qasim bin Muhammad bin Abi Bakr (rahmatullahi alaihi) [Holy City of Madinah Munawwarah].

5. Hadrat Imam Jafar Sadiq (rahmatullahi alaihi) [Holy City of Madinah Munawwarah].

6. Hadrat Khuwaja Bayazeed Bustami (rahmatullahi alaihi) [Bastam].

7. Hadrat Khuwaja Abul Hasan Kharkani (rahmatullahi alaihi) [Kharkhan].

8. Hadrat Khuwaja Abul Qasim Gorgani (rahmatullahi alaihi) [Jarjan].

9. Hadrat Khuwaja Abu Ali Farmadi (rahmatullahi alaihi) [Mashad].

10. Hadrat Khuwaja Yusuf Hamdani (rahmatullahi alaihi) [Turkistan].

11. Hadrat Khuwaja Abdul Khaliq Gajadwani (rahmatullahi alaihi) [Bukhara].

12. Hadrat Khuwaja Muhammad Arif Riogri (rahmatullahi alaihi) [Tajikistan].

13. Hadrat Khuwaja Mehmood Injir Faghnavi (rahmatullahi alaihi) [Bukhara].

14. Hadrat Khuwaja Azizane Ali Raamitni (rahmatullahi alaihi) [Bukhara].

15. Hadrat Khuwaja Muhammad Baba Samasi (rahmatullahi alaihi) [Bukhara].

16. Hadrat Khuwaja Sayyed Amir Kalal (rahmatullahi alaihi) [Bukhara].

17. Hadrat Khuwaja Bahauddin Naqshband Bukhari (rahmatullahi alaihi) [Bukhara].

18. Hadrat Khuwaja Ala'uddin Attar (rahmatullahi alaihi) [Hassar].

19. Hadrat Khuwaja Yaqoob Charkhi (rahmatullahi alaihi) [Dushanbe].

20. Hadrat Khuwaja Ubaidullah Ahrar (rahmatullahi alaihi) [Samarqand].

21. Hadrat Khuwaja Maulana Muhammad Zahid (rahmatullahi alaihi) [Hassar].

22. Hadrat Khuwaja Darvish Muhammad (rahmatullahi alaihi) [Sher Sabz].

23. Hadrat Khuwaja Muhammad Amkangi (rahmatullahi alaihi) [Bukhara].

24. Hadrat Khuwaja Muhammad Baqibillah (rahmatullahi alaihi) [Delhi]

25. Hadrat Khuwaja Mujaddid Alf-Thani (rahmatullahi alaihi) [Sirhind Sharif].

26. Hadrat Khuwaja Muhammad Masoom (rahmatullahi alaihi) [Sirhind Sharif].

27. Hadrat Khuwaja Saifuddin (rahmatullahi alaihi) [Sirhind Sharif].

28. Hadrat Khuwaja Hafiz Muhammad Muhsin (rahmatullahi alaihi) [Delhi].

29. Hadrat Khuwaja Sayed Nur Muhammad Badaiooni (rahmatullahi alaihi) [Delhi].

30. Hadrat Mirza Mazhar Janejana (rahmatullahi alaihi) [Delhi].

31. Hadrat Shah Ghulam Ali Mujaddidi (rahmatullahi alaihi) [Delhi].

32. Hadrat Khuwaja Shah Abu Sa'eed (rahmatullahi alaihi) [Delhi].

33. Hadrat Khuwaja Shah Ahmed Sa'eed Dehlvi (rahmatullahi alaihi) [Holy City of Madinah Munawwarah].

34. Hadrat Haji Dost Muhammad Kandhari (rahmatullahi alaihi) [Musazai Sharif].

35. Hadrat Khuwaja Muhammad Usman Damani (rahmatullahi alaihi) [Musazai Sharif].

36. Hadrat Khuwaja Sirajuddin (rahmatullahi alaihi) [Musazai Sharif].

37. Hadrat Khuwaja Muhammad Fazal Ali Qureshi (rahmatullahi alaihi) [Miskeenpur Sharif].

38. Hadrat Khuwaja Muhammad Abdul Malik Siddiqui (rahmatullahi alaihi) [Khanewal].

39. Murshid-e-Alam Hadrat Khuwaja Ghulam Habib (rahmatullahi alaihi) [Chakwal].

40. Hadrat Maulana Hafiz Zulfiqar Ahmad Naqshbandi Mujaddidi (damat barakatuhu) [Jhang Sharif].

Nur_Ilahi wrote:    Allah Subhanahu wa ta'alaa is also not inside of his created things but outside of it.   If He is outside it, what is the Ruh doing inside us? Who owned the Ruh that is like the electricity to a CPU?

• Who owned the CPU?
• Sister Nur of course.
• And Sister Nur is outside and not inside the CPU.

If Sister Nur is outside it, what is the Electricity doing inside the CPU?

Nur_Ilahi wrote: What is a CPU without electricity? What is our physical body without our Ruh?

Nur_Ilahi wrote:    . If we are not trained by a Sufi Master, we would be no where.

Nur_Ilahi wrote:    The first of the basic teachings that we have to do is to clear ourselves of the impurities of the Soul. Like Anger, pride, deceit, selfishness, ujub, riya, kufr, lazy and so forth

Sufis claim that theirs is a method of purification of soul. Wherea Allah s.w.t. has revealed the methods of purification of body and soul, and Muhammed Rasoolullah Sallallahu Alaihi Wasallam has not left any instructions in this regard incomplete.

I shall quote only one instance where Allah has clearly told how to purify oneself.

Allah the Most High said:

Deception on the part of the shaikh, who falsely claims the ability to deliver the murid from difficulties and deadly problems the befall him.

The shaikh even claims he will be present at the murid's death, regardless of time or place, and ridiculously enough, will instrut him in his grave on what to tell the two angels of the grave, and will argue with them on his behalf.

Finally, the shaikh promises to intercede for him with Allah on the Day of Judgment, and to help cross over as-Siraat (the bridge over Hell) on that Day, and accompany him to Jannah.

This kind of deception, offering security in the grave as well as in the Hereafter, is a flagrant lie, not permissible under any circumstance. Sufi shaikhs lead simple-minded Muslims to believe in such claims, and the result is shirk (polytheism). Deceiving Muslims is one of the major sins.

- Insulating the murid as far as possible from the world outside the order as to exploit and manipulate him.

Allah Most High says in the Holy Qur�an (15:26-29) that when He created man from black mud and fashioned him into the beautiful shape of a human being, and made him complete, HE BREATHED INTO MAN HIS SOUL FROM HIS OWN SOUL.

That is what makes us His best creation, a whole universe, a microcosm containing all of creation, almost a divinity, BUT MORTAL, although we are blessed with something within us which is immortal, eternal. But can we identify the "soul"? Can we touch it, see it, feel it? Where is it within us? What does it do to us?

We find an excuse for claiming not to understand the soul. We are told by Allah Most High Himself, addressing His most loved creation, our Master, (saws), that if they (we) ask him about the soul to tell us that "the soul is under the command of our Lord and of its knowledge we are given but little�" (17:85)

But our soul is our only connection with our Lord, which came from Him and which will return to Him. And we are told, "He who knows himself (his soul) knows his Lord." So we must seek. We must understand even if "we are given of this knowledge but little."

Did our Creator make our father Adam (a.s.) out of a "sounding clay of black mud" like a jug, and then pour his soul into that clay? Was Adam (a.s.) a container and the soul what he contained? That analogy does not work, because the flesh is created and the divine soul is not. Besides, the sons and the daughters of Adam (a.s.) are made from nutfa, the human embryonic cell in our mothers� belly which grows, changes shape, ages, shrivels and disintegrates! Also, we are told that the Divine Spirit in each of us is a "Whole" indivisible. How can it be chopped into pieces, with a small portion placed into each human being?

The ones who know say that the existence of the soul in a created being necessitates the existence of a capacity, a receptivity in that being. Without this "receptivity" to accept the soul, we could not have it. The soul is a light. And the receptivity, the ability to be lighted, enlightened with the human soul, is likened to a wick in an oil lamp. The oil lamp is the body, a manifestation of the Divine Attributes ya Khaliq, ya Bari, ya Musawwir: the Creator, the Maker, the Shaper. The oil is life, a gift and manifestation of the Divine Attribute ya Hayy, the Ever-living. In the whole of creation,the wick is a unique gift, given only to the human being: Aql, intelligence, a manifestation of the Divine Attributes of ya Nur, the Light, and ya Alim, the Knower.

To light this lamp of the human being, the wick must have the capacity to absorb the oil of the experiences and the mysteries of life. Human intelligence must absorb knowledge. Otherwise, it ca not catch fire.

When Allah Most High says Nafahtu, "I blow into him", it is as if His ever-existing Nur, the Divine Light, touches the receptive human intelligence, and lights the light of the human soul. Intelligence which does not understand, which does not know, does not have the capacity to receive the eternal soul. That is why our master, the Beloved of Allah (saws) says, "He who does not have intelligence does not have faith or religion."

The soul is not contained within us like water in a cup, or like knowledge which enters our memory or mind. It is more like sunlight reflected on a window at sunset, or an image reflected in a mirror. But if the mirror is dirty, nothing will show in it.

How does the soul�s light manifest itself in us? It is that which makes us see, hear, and smell, but not the usual way we sense things. The enlightenment of the soul should make us see true reality, even make us see our Lord, in the way of Hd. Ali (r.a.) who said, "I do not worship a God whom I do not see." And indeed he worshiped him intensely. Or like Hd. Omar (r.a.) who saw, from Medina, the Muslim armies in danger of being surrounded all the way in Persia and shouted "Pull back to the mountain!" and was heard. Or like the blessed companions of the Prophet (saws) who used to hear rocks and plants saluting the Beloved of Allah (saws). And like the Messenger of Allah himself (saws), who smelled the perfume of Hd. Uways al Karani (r.a.) long after he had returned home and said, "I smell the presence of a friend." And who furthermore looked into the eyes of Hd. Aisha (r.a.), who had seen Uways, and saw him in her eyes.

If we have a soul, we should be able to know ourselves, and in this knowledge know our Lord.

As in the analogy of the oil lamp, when the oil of life is used up, the light of the soul goes out. When the soul leaves the body, where does it go? It returns to where it always was.

Heraclitus, an ambassador from Byzantium, asked the Messenger of Allah (saws), "Where is your paradise, your hell, if not in the world or in the skies?" The Beloved of Allah (saws) responded, "Fe Subhan Allah! Mercy! Where is the day when the night comes?"

Nur_Ilahi wrote:     ........My teacher had said, the position of a True Murshid (Shaikh) and The Prophets is like the middle and the forefinger. So Very close....

The Shaikh is given a high rank in Sufism, perhaps higher than that of the pope in Catholicism.

Nur_Ilahi wrote:  why not you link the website so that we could verify the authenticity of the writer.

If somebody perform Sallah in a wrong way does it mean that there is something wrong with Sallah; People need to differentiate Truth and invalidities; I know this is time taking but I believe true people knows what is truth and Allah is helping them in this regard.

Method Tasauwwaf and members never claims that it is all deen is; infact it�s just a branch of deen and it works under the ruling of Sharriah; and it is because Islam promotes Tazkiyah the cleaning or purification, which can be attain many ways and one way is Tariaqat. And it�s not mandatory; If it is possible for any individual to reform himself, he should do so, However, it is generally noticed that individuals experience difficulties in reforming themselves and seek assistance of a spiritual guide who is pious and adhere to Shari'ah in reforming themselves.

Its all about student teacher relationship; Knowledge and guidance from Teacher/Imam/Shaikh transferred one to another. How can some one forget great work sufi�s/saint in indo-pak region and as well as around the world. In next posts I will try to put light on some of very old sufi�s and their well renown teachers and their work.

قالَ : فأخْبِرنِي عنِ الإحْسَانِ ، قال : (( أنْ تَعبُدَ اللهَ كأنَّكَ تَراهُ ، فإنْ لَمْ تَكُنْ تَراهُ فإنَّهُ يراكَ )) . 

Jibrīl (AS) asked Rasūlullah صلى الله عليه و سلم regarding Ihsān to which Rasūlullah صلى الله عليه و سلم replied, �It is that you worship Allah as if you are seeing Him and if you are unable to see Him, then (know well) that He is seeing you.�

From this Hadīth we come to know that there is an extremely high spiritual position known as Ihsān. The question that arises is that how does a person reach such a status. The next question that arises is to whom should one go in order to learn how to attain it.

If a person goes to a Muhaddith, his field and preoccupation is to merely to tell the questioner whether the Hadīth is Sahīh, Hasan, Dha�īf, how many chains of narration exist for the Hadīth, and which narrators transmitted the Hadīth etc. In regards to the meaning of the Hadīth, at best, they could offer only a literal translation. If a person goes to a Faqīh, he would only explain the various rulings that could be extracted from the Hadīth as it pertains to the external injunctions of the Sharī�ah.

The Faqīh too could not advise the questioner how to attain such a status nor the reality of such a position because such a question does not pertain to his field of expertise. If a person wants to learn the reality of this spiritual position and experience it, he will have to go to a person who has himself reached it. He will have to go to such a person who has dedicated his life in perfecting his internal attributes and character. Only that person who has already reached the destination can direct the lost seeker to it. To acquire this state, some of the Shuyūkh advise the Murīd to sit in solitude and absolute silence with full concentration and in a state of wudhū, whilst closing his eyes, constantly repeating and deeply pondering over the verse,

] أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى [

�Does he not know that Allah is watching�

After continual practice, the Mūrīd will ultimately establish the understanding and perception that Allah is watching him at all times, whether he is walking, talking, eating, praying etc. Only after exercising great patience and perseverance in acting upon the prescription of his Shaykh and continuously informing the Shaykh of his conditions and states will he understand and experience the quality of Ihsān.

Other peculiar forms of spiritual exercises include making loud dhikr with bodily motion whether standing, as in the case of hadrah as performed by the Shadhilīs, or sitting, as performed by the Chishtīs. Other exercises include certain breathing exercises like pās anfās as performed by the Chishtīs and various forms of murāqabah (meditation) as done by the Naqshbandīs etc.

The inherent permissibility or impermissibility of some of these exercises will rest upon the differences of the various Madhāhib since some of these practices cross the boundary of a mere internal metaphysical sphere to the externally physical; thus, falling under the jurisdiction of the Fuqahā�. To present a brief example, the practice of hadrah, a type of spiritual bodily movement similar to swaying that some refer to dancing coupled with loud dhikr, is permissible for the followers of the Shāfi�ī Madhhab since according to their �Ulamā and Madhhab dancing is permissible with certain conditions.

والرقص بلا تكسر مباح لخبر الصحيحين إنه صلى الله عليه وسلم وقف لعائشة يسترها حتى تنظر إلى الحبشة وهم يلعبون ويزفنون والزفن الرقص لأنه مجرد حركات على استقامة أو اعوجاج وعلى الإباحة التي صرح بها المصنف الفوراني والغزالي في وسيطه وهي مقتضى كلام غيرهما وقال القفال بالكراهة وعبارة الأصل محتملة لها حيث قال و الرَّقْصُ ليس بِحَرَامٍ وَبِالتَّكَسُّرِ حَرَامٌ وَلَوْ من النِّسَاءِ لِأَنَّهُ يُشْبِهُ أَفْعَالَ الْمُخَنَّثِينَ (أسنى المطالب في شرح روض الطالب ج 4 ص 346  العلمية)

Consequently, it will be permissible for the Shuyūkh and Mūrīds who follow the Shāfi�ī Madhhab to participate in the hadrah. On the contrary, it will not be permissible for the Shuyūkh and Murīds of the Hanafī Madhhab to participate in the dancing or swaying of the hadrah since no form of dancing is permitted in the Madhhab unless one is overtaken by an uncontrollable state of ecstasy. It is for this reason that the majority of Shuyūkh of the Ahnāf prescribe a different form of dhikr that produces the same result and effect as produced by the hadra. In the Chishti Tarīqah, the Shuyūkh prescribe loud dhikr of the Kalīmah, La Ilāha illa Allah where the Murīd sits and focuses his concentration on his heart with his head turned towards the direction of his heart. Then, with full devotion, absorption and zeal he recites La ilaaha (there is no deity) while moving his head towards the back and left intending thereby the negation and purging of everything other than Allah from the heart. Thereafter, with full vigor and force, he recites illa Allah (except Allah) while meditating that the love of Allah is flooding his heart. The similar effect of the hadra, namely, that of purification of the heart and spiritual vigor is thus produced which are some of the main ingredients for reviving the diseased heart.

( وأما تحريك الرأس فقط يمنة ويسرة تحقيقا لمعنى النفي والإثبات في لا إله إلا الله فالظن الغالب جوازه بل استحبابه إذا كان مع النية الخالصة الصالحة فيخرج عن حد العبث واللعب ) ؛ لأن العبث ما لا فائدة فيه والتحقيق المذكور من أعظم الفوائد ( فيكون ) ذلك التحريك ( فعلا دالا ) دلالة عقلية ( على التوحيد مقارنا للقول ) وهو قول لا إله إلا الله ( الدال عليه ) دلالة وضعية فيجمع بين التوحيد الفعلي والقولي ( فتكون ) الكلمة الطيبة ( كلمة ككلمتين ) فالقول بلا حركة مرتين كالقول بالحركة مرة واحدة ( وأصله ) المقيس عليه ( رفع المسبحة في التشهد في الصلاة عند أشهد أن لا إله إلا الله ، وقد روي عن النبي صلى الله تعالى عليه وسلم في ) الأحاديث ( الصحاح مع أن الصلاة موضع سكون ووقار حتى كره فيها الالتفات ) يمنة ويسرة . (بريقة محمودية في شرح طريقة محمدية وشريعة نبوية ج 4 ص 139 مصطفى البابي الحلبي)

It is important to bear in mind that unfortunately, there has always existed groups of self-centered, worldly motivated pseudo-Sufis who misrepresented Tasawwuf and used some of the practices of the Sufis, not to mention concocted some of their own, to suit their nafsānī (selfish) desires. Some of them feign being Sufis in order to gain fame and popularity, others to engage in singing and dancing and others to earn money etc. It is from such people that deviances began to crop up in this pristine and praiseworthy science. Examples of their innovations include the Qawāli where singing and music are rampant under the guise of Dhikr, grave-worship where people commit shirk by prostrating to the inmates of the grave,  Salāmī where people stand up to offer salutations upon Rasūlullah صلى الله عليه و سلم with the belief that Rasūlullah صلى الله عليه و سلم visits the gathering and other similar practices that have no real connection with Tasawwuf.

Because of the existence of such perfidious people and their impermissible practices, it has become a daunting task for sincere people such as you to find a true Shaykh and Tarīqah. Every Tarīqah has these imposters in their midst preying upon the ignorant masses; therefore, one must be cautious as to who one takes as a Murshid (guide). You should ensure that before taking formal bay�ah to any Shaykh or entering into any Tarīqah, that the Shaykh is a complete adherent of the Sharī�ah and upholds its dictates. Anyone who intentionally and openly breaks a single commandment of the Sharī�ah is not worthy to be a Shaykh.

A qualified Shaykh is he whose outward and inward appearance and actions conform to the Sunnah of Rasūlullah صلى الله عليه و سلم. A pious and righteous Shaykh is he in whose company a person feels the urge to act upon the dictates of the Sharī�ah not disregard them. We advise you to continuously make du�ā to Allah Ta�ālā to guide you to a pious and upright Shaykh who will guide you in the field of Tasawwuf. You should make Mashwarah with pious local �Ulamā if any for their views on finding a genuine Shaykh. It is also important to understand that aside from the Shaykh being firm upon the Sharī�ah, it is imperative that one have some congeniality with the Shaykh so that one can gain spiritual benefit from him. Without the existence of this congeniality and amiability, it will be difficult to consult with one�s Shaykh and follow his advices. Once you have found such a Shaykh who is strict in adherence to the Sharī�ah and the Sunnah and you have an amicable relationship with him, you should place all your trust in him and follow all of his instructions without any doubt. Inshallah, in this manner you will ascend the stages of Tasawwuf with relative ease and obtain your objective.

And Allah knows best

Wassalam u Alaikum

Ml. Yusuf bin Yaqub,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

Savant,

Jazakallahu Khair for your contribution.

Subhanallah!

To find teachers of Figh or Shariah, or teachers of Hadiths, or teachers of Quran recitation, it is very easy, but to find a real Sheikh of Tasawwuf is not. I have lived for nearly 50 years, only the last 4 years I have met with a murid of a Shaikh. The Shaikh himself passed away more than 20 years ago and before he died, he willed his mureeds to teach whomever is interested in this ilm (knowledge) because time is running out - meaning the Qiyamah is so near. If we persevere, InshaAllah we will get the taste of Ihsaan. If not, there is no loss at all.

Salam.

savant wrote: قالَ : فأخْبِرنِي عنِ الإحْسَانِ ، قال : (( أنْ تَعبُدَ اللهَ كأنَّكَ تَراهُ ، فإنْ لَمْ تَكُنْ تَراهُ فإنَّهُ يراكَ )) .  Jibrīl (AS) asked Rasūlullah صلى الله عليه و سلم regarding Ihsān to which Rasūlullah صلى الله عليه و سلم replied, �It is that you worship Allah as if you are seeing Him and if you are unable to see Him, then (know well) that He is seeing you.�

• The Prophet Sallallahu alaihi wasallam himself never claimed seeing Allah, while narrating the events of Me�raj. If he had, it would have been the most important part worth description.
• Secondly, none of the companions insisting on 'sighting' ascribe the claim to the Prophet. Instead, they say so based on conjectures.
• Thirdly, the Prophet�s wives should have been the first to be privy to such information if it was true. Not only none of them narrated thus but also Aisha (May Allah's Peace and Blessings be upon her) strongly denounced and even reprimanded such claims.
• Fourthly, the description in Qur�an, of the person, whom the Prophet (Pbuh) met in Me�raj seems too materialistic to fit the conception of Allah. Read them again; �.. Then he approached and came closer and was at a distance of two bows length or (even) closer..�
• And lastly, the Prophet himself denied that he saw Allah in Me�raj;

�Narrated Abuzar that he asked the Prophet (Pbuh); Did you see your Lord? He replied; He is Noor. How can I see Him.� (Muslim)

savant wrote:   ........... and it is because Islam promotes Tazkiyah the cleaning or purification, which can be attain many ways and one way is Tariaqat.......

Nur_Ilahi wrote: Abosait, your reply above does not contradict the fact that the Sufis' intention is desiring / yearning for Allah.

When Allah Most High says Nafahtu, "I blow into him", it is as if His ever-existing Nur, the Divine Light, touches the receptive human intelligence, and lights the light of the human soul. Intelligence which does not understand, which does not know, does not have the capacity to receive the eternal soul. That is why our master, the Beloved of Allah (saws) says, "He who does not have intelligence does not have faith or religion."

The soul is not contained within us like water in a cup, or like knowledge which enters our memory or mind. It is more like sunlight reflected on a window at sunset, or an image reflected in a mirror. But if the mirror is dirty, nothing will show in it.

In the middle of everything, having found the center, the soul finds its proper place. It is a point, without length or width, not covering any area or space. Thus it is pure. There is no wish, no claim. It is the beginning and the end. As it is with the dot under the Ba and the dot over the Nun, all knowledge is contained within it. When the being that possesses this pure soul moves, his movement is beneficent power; when he talks it is wisdom and music to the ears; when he appears it is beauty and joy to the beholder. His whole being is worship; every cell in his body is in continuous praise of his Lord. He is humble. Although he is sinless, he sheds tears of repentance. His joy is to see man reach for his Lord; his pain is to see him go astray. He loves the ones who serve Allah more than anything. He is angered at the ones who revolt. All he wants for mankind is what Allah wants, and he fears for the fate of the faithless. He is just, more than just! He is the one who will intercede for the sinners.

http://www.crescentlife.com/spirituality/seven_levels.htm - http://www.crescentlife.com/spirituality/seven_levels.htm

Nur_Ilahi wrote: What is the use of a pair of eyes if there is no Ruh in the body?

 

Normally they are left to remain in the body which is washed shrouded and burried in the grave.

 

They could however be transplanted into any other living person if you donate them before your death.

Nur_Ilahi wrote: Try closing your eyes, can you see your house? Can you see your old class? Can you see your beloved someone?

 

Of course I cannot see anything with my eyes closed. I can recall if necessary, certain things related to my experiences, from what is stored in my memory.

Nur_Ilahi wrote: Now perhaps you can tell me who is it that could see very clearly all these images even though you are closing your eyes.

 

People suffering from Visual Hallucinations 

People who have persistent visual hallucinations together with stiffness and slowing of movement, or marked fluctuations in their abilities, are likely to have Lewy body dementia. If this is the case, anti-psychotic medication, which is sometimes given for troublesome hallucinations, can make any stiffness worse. It should therefore only be prescribed in low doses, if at all, and regularly reviewed.

 

i wish people look into truth, they should stop telling self explanation; i even dont see any refference of good mufti/Alim by these. just self perception.

savant wrote: i wish people look into truth, they should stop telling self explanation;

savant wrote: ............i even dont see any refference of good mufti/Alim by these. just self perception.

�الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْصُ النَّاس�

(Arrogance is refusing the truth and belittling people.)

By just reading translations of hadith and quran and then quoting it for his fatwas; we need to fear from this.

Any doctor can read mechnical engineering book and can become engineer , i dont think so.

savant wrote: By just reading translations of hadith and quran and then quoting it for his fatwas; we need to fear from this.

(Arrogance is refusing the truth and belittling people.)

savant wrote: Any doctor can read mechnical engineering book and can become engineer , i dont think so.

Nur_Ilahi wrote: .......acknowledging the existence and beauty of Ihsan where one can find the secrets of our existence? .............   But it is such a pity, Allah had given ways and means to His servants to find the secrets in the creation of our existence, yet, some of His servants refuse to acknowledge.

For Allaah has set up the system by His wisdom in such a way that His rulings can only be known through His Messengers who are ambassadors between Him and His creation. They are the only ones who convey His Message and His words from Him, explaining His laws and rulings, and He has chosen them for that purpose.