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what is SufismDefinition of Sufism In my (Khwaja Shamsuddin Azeemi) opinion, Definition of Sufism is as:“Sufism is a “School of Thought” in which person is taught’ according to Prophet’s / Messenger’s pattern of thought. A Person when passes through’ after completing this school is honored Human from Mankind and the thought pattern of (Prophet) Mohammad p.b.u.h. is seen in him. He calls Allah mighty at every moment of his life and wishes to get closer & to see Allah mighty. According to saying of Lord mighty’ the purpose of mankind’s creation is to recognize himself & discernment of God. May Allah give us divine guidance to get awareness with our “Roots” means our Soul. (Amen)”. Let us effort that’ we awarded with nearness of Allah, and all of us, as get closer to Allah as Allah(God) wants. Khwaja shamsuddin Azeemi, Khanwada (to whom the thinking pattern of the founder leader of a Sufi order is transferred) of Azeemia Sufi order & spiritual scholar. Hazrat Nizamuddin Awliya r.a.Hazrat Nizamuddin AwliyaMehboob-e-Elahi (RA) Dargah Sharif - Hazrat Nizamuddin Awliya (RA) ,Delhi Pic by - Syed Salman Chishty
“In Allah’s garden you gather roses, Hazrat Nizamuddin Awlia (d. 1325 A.D.) represents in many ways the pinnacle of the Chishti Order of the Sufis. Hazrat Baba Farid, his spiritual guide, said to him on appointing him as his successor: “Be like a big tree, so that Allah’s creation, the human beings in their vast multitudes, may find rest and solace under your shadow.” This partly explains why he admitted so many (according to some, including Barani, too many) men into the Chishti order as his disciples. Another reason has been clearly formulated in this way: “History, nonetheless, bears out the wisdom of his open-ended policy . . . To far-flung areas of Uttar Pradesh, Rajastan, Gujarat, Bihar, Bengal and the Deccan, Hazrat Nizamuddin Awlia sent able disciples well versed in the Chishti practices, yet sensitive to the needs of the local populace.” With regard to the Sufi path, Hazrat Nizamuddin Awlia taught the following: “For a dervish, three things are necessary. They all begin with an ‘ain’ (an Arabic letter), i.e., Ishq (love), Aql (intelligence) and Ilm (knowledge). Let us discuss these three qualities one by one. Sufism is, in its essence, the way of love. Love is considered to be a spiritual alchemy by means of which the baser qualities of a human being are transformed into higher ones. In this respect it suffices to say that Hazrat Nizamuddin Awlia is known as Mehboob-e-Elahi, the beloved of Allah. Of course the spiritual status of a beloved is much higher than that of a lover. ‘Intelligence’ changed in the hands of Hazrat Nizamuddin Awlia into wisdom. His wisdom manifested itself in the shape of service to humanity. About him it has been said: “He was not a miracle-monger of the ordinary sort. He never flew in the air or walked on water with dry and motionless feet. His greatness was the greatness of a loving heart; his miracles were the miracles of a deeply sympathetic soul. He could read a man’s inner heart by a glance at his face and spoke the words that brought consolation to a tortured heart.” About ‘knowledge’, the third faculty of a dervish, it can be said that Hazrat Nizamuddin Awlia was one of the greatest scholars of his day. He wanted to become a Qazi, but gave it all up in his pursuit of inner knowledge. After becoming a Murid (spiritual disciple) of Hazrat Baba Farid, he lived in extremely poor circumstances. Seeing him, a former friend expressed great surprise as he remembered Hazrat Nizamuddin Awlia as one who had begun a very promising career as a scholar. When Hazrat Nizamuddin Awlia told all of this to Hazrat Baba Farid, his murshid (spiritual guide) suggested that he should recite the following couplet to his friend: You are not my fellow traveller. One
day, someone told a story of a certain saint who expired while slowly
repeating the name of Allah. The eyes of Hazrat Nizamuddin Awlia, who
was listening to this story, filled with tears and he recited this
quatrain: I come running to the end of Your street, The birth of Hazrat Nizamuddin Awlia took place on the last Wednesday of the month of Safar, i.e., the 27th of Safar 636 A.H. (1238 A.D.) Up to this day, his birthday celebration takes place. His shrine is bathed and the water thereof is distributed among the visitors. Hazrat Nizamuddin Awlia’s father expired when Hazrat Nizamuddin Awlia was five years old. His mother brought him to a school where he learned to recite the holy Qur’an. In a short time he mastered the seven ways of recitation of the holy Qur’an. Then he studied Arabic grammar, Ahadith (traditions of the Prophet Mohammed, peace be upon him), commentary of the Qur’an and logic. At the age of twelve, he received the “turban of excellence.” He was so sharp-witted, wise and understanding that he was given the title “Debater, capable of defeating the congregation.” He became distinguished in the science of Tafsir (commentary on the Qur’an), in the knowledge of Ahadith, in Fiqh (Islamic Jurisprudence), mathematics and astronomy. Khwaja Shamsul Malik was among his most learned teachers. He received a testimony of knowledge of Ahadith from Maulana Kamaluddin. [2] Although in that period, Hazrat Nizamuddin Awlia used to sit among the ulama (the scholars of Islam), he was more interested in the inner life. He often used to say: “In the days of youth, I used to live in the company of the ulama, but in my heart the thought used to come that I should go away from their company and turn my face to the Divine Teacher.” [3] II. Baba Farid “When I heard these words of praise in regard to Baba Fariduddin Ganj-e-Shakar,” Hazrat Nizamuddin Awlia says, I developed a sudden and intense love for him and I began to repeat his name after every Namaz (prayer).” The Qawwal had started his concert with this line: “The living serpent of love has bitten my heart.” But then Abu Bakr could not recollect the second line. Hazrat Nizamuddin Awlia helped him to do so, and seeing this, the Qawwal became very attentive towards him. From that day, Hazrat Nizamuddin Awlia became very much attached to Baba Farid. III. Coming to Delhi “When in Delhi, I stayed by chance near Hazrat Baba Fariduddin’s brother and caliph Hazrat Sheikh Najibuddin Mutawakkil. My mother and sister were also with me. We rented a house in the neighbourhood of the great Sheikh, whose company was very valuable to me. In his presence, the qualities of Baba Fariduddin Ganj-e-Shakar used to be described. On hearing them, I felt the desire of kissing his feet. For approximately three years I stayed in Delhi.” [4] IV. Meeting Baba Farid In
those days, Hazrat Nizamuddin Awlia used to spend the nights at the
Jama Masjid. One morning, the muezzin (the one who calls to the prayer)
recited the following verse from the minaret: “Has not the time come Hazrat Nizamuddin lived in the company of his Pir-o-murshid (spiritual guide) for seven months and a few days. In this short period, he became deserving of the khilafat of the great mystic Baba Farid. On the second of Rabi’ul Awwal 656 A.H. (1258 A.D.), Baba Farid bestowed khilafat and wilayat to Hazrat Nizamuddin Awlia by giving him the special turban, which came to Baba Sahib from Chisht (Afghanistan). After coming to Delhi, Hazrat Nizamuddin Awlia ascended the throne of khilafat-e-piran-e-Chisht[5], i.e., he became a caliph of the Chishti Sheikhs. Hazrat Nizamuddin Awlia came ten times to Ajodhan: three times in the life of Baba Farid and seven times after his death [6]. After residing in Delhi for a few days, he disdained the crowds of people and desired to withdraw himself to the desert. He then received a Divine inspiration that his place of residence should be Ghiyaspur, a small village outside the city of Delhi. First he had raised a temporary shed with a straw roof for himself and all his companions. After some time, a better place was constructed for him by one of his disciples, Ziauddin Wakil Mulk. Hazrat Nizamuddin Awlia lived here for more than sixty years and never changed his place of residence. The khanaqah is still there and is visited by many people up to this day. V. Death VI. Nature In the early period of his life he experienced great poverty. Although in Sultan Ghyasuddin Balban’s time one could buy melons for very little money, the greater part of the season would pass without Hazrat Nizamuddin Awlia eating a single slice. One day a pious woman brought some barley flour and presented it to him. He asked Sheikh Kamaluddin Yaqub to boil it in a cauldron. At that moment a faqir with a patched frock arrived and with a loud voice said: “O, Nizamuddin! bring whatever is present.” Then Hazrat Nizamuddin Awlia gave all the food to him. The faqir ate it all and then broke the cauldron. Hereafter he said: “O, Nizamuddin! You have received the bounties of the invisible world from Baba Farid and the bowl of visible poverty I have broken. Now you have become the sultan of both the visible and invisible world.” From that day on, countless gifts started coming and free food was distributed to hundreds of visitors every day. Hazrat Nizamuddin Awlia was very generous as can be seen in the following narration, which can be found in Jami’s “Nafhatul Uns.” A merchant of Multan lost all his possessions to a band of thieves. He told Sheikh Sadruddin, the son of the famous Suhrawardy saint (Shaikh Bahauddin Zakaria of Multan), that he intended to go to Delhi and asked for a letter of recommendation to Hazrat Nizamuddin Awlia. Then he was told by the great saint that he would receive all the gifts that would be given from the morning to the chasht (forenoon) prayers. About 12,000 golden and silver coins were received. All these were given to the merchant. Every day large numbers of gifts used to be received, but they were distributed before the evening. More than three thousand needy people used to live on the langar (tree feeding). Shortly before his death, Hazrat Nizamuddin Awlia called Khadim Iqbal and said: “Whatever cash is present, bring it so that I may distribute it to the deserving.” Iqbal replied: “Whatever gifts come, they are spent on the same day. But there are a few thousand tons of grain in our storeroom.” Bring it out and distribute it to the deserving,” said Hazrat Nizamuddin Awlia. Hazrat Nizamuddin Awlia had great love of sama (Sufi music). His friends, disciples and students used to perform such Qawwali (music) in his presence, that even animals used to stop and listen to it [7]. One day he was out for a walk, when he saw a person who was pulling water out of a well and was saying in a loud voice to his companions: “Remain outside today, brother!” Hazrat Nizamuddin, after hearing this, started weeping, and his khuddam (servants) repeated that line until they reached home again. Hazrat Nizamuddin Awlia remained a bachelor all his life. Once his kamarband (a rope used to fasten a pair of trousers) got away from his hand. Baba Farid then said: “Tighten the kamarband properly.” Hazrat Nizamuddin asked: “How should I do it? Baba Sahib answered: “Tighten it in such a way that except the houris of heaven, nobody is capable of opening it.” Hearing that Hazrat Nizamuddin Awlia put his head on the floor and did not marry . [8] VII. Writing and sayings Some of the sayings of Hazrat Nizamuddin Awlia: 1. The wilayat (domain) of gnosis and faith can suffer decay. The wilayat of compassion can not. 2. The love of Awlia (saints) is stronger than their reason. 3. The lock of spiritual perfection has very many keys. All those keys are to be possessed. If one does not open it, others can. 4. He who has knowledge, reason, and love, is deserving to become a caliph of the Sufi sheikhs. 5.
So long as is possible, give relief to your heart, because the heart of
a good Muslim is the palace of the manifestations of Allah. VIII. Miracles Another Sultan by the name of Ghiyasuddin Tughlaq, wanted Hazrat Nizamuddin Awlia to leave Ghiyaspur before the Sultan’s visit to Delhi. Hazrat Nizamuddin Awlia, was saddened by this and remarked: “Delhi is still far away.” Then just before the arrival of the king in Delhi, the palace of Tughlaqabad fell upon him and he was killed.[10] Sultan Alauddin had the fear in his heart that Hazrat Nizamuddin Awlia wished to rule the kingdom himself and that he was only waiting for the proper time and chance to overthrow him. As a test, he sent some complicated matters related to state affairs to Hazrat Nizamuddin Awlia and asked for its solution. Hazrat Nizamuddin Awlia reacted thus: “What have the dervishes, seated on rugs, to do with the affairs of kings seated on thrones? It is better that the time of the dervish is not wasted and conscience of the faqura is not put to test.” When the king respectfully invited Hazrat Nizamuddin Awlia to visit him, the latter answered thus: “The affections of a dervish should be seen as a bird to which distress is caused by the hawk of kingly shows. It is better and enough to keep acquaintance through greetings.” Khwaja
Hasan, who had lived in the company of Hazrat Nizamuddin Awlia when he
was much younger, along with all his friends, was involved in the
drinking of wine. One day, near the mausoleum of Hazrat Qutbuddin
Bakhtiar Khaki, they met again. Khwaja Hasan then recited this verse: “For years we have been in each others’ company, Hazrat Sheikh Nasiruddin of Oudh related that he used to receive worldly knowledge from Qazi Muhiddin Kashani. He suddenly became ill and no hope of life remained. Hazrat Nizamuddin Awlia visited Sheikh Naseeruddin when he was unconscious. Then Hazrat Nizamuddin Awlia rubbed his hand over his face. Immediately Sheikh Naseeruddin regained consciousness and put his head on the feet of Hazrat Nizamuddin Awlia. One day a murid of Hazrat Nizamuddin Awlia prepared a feast for his Sheikh. Qawwals were also called and food was prepared. But when the same (music) started, thousands of people joined in. The host became worried because of the shortage of food. Feeling this, Hazrat Nizamuddin Awlia said to his khadim (servant): “Wash the hands of the people and let ten people sit at one place. Start giving the food after saying ‘Bismillah‘ (In the Name of Allah).” It so happened that everyone had enough food and there was a great deal of food left over. [11] It is narrated that a certain Shamsuddin was a very rich man and had no faith in the spirituality of Hazrat Nizamuddin Awlia. Instead he used to speak ill of him in his absence. One day, he was drinking wine with his friends and suddenly he saw Hazrat Nizamuddin Awlia appear in front of him, who made a prohibiting sign with his finger. Shamsuddin then threw the wine in the water and started towards the house of Hazrat Nizamuddin Awlia after performing the ritual ablutions. Seeing him, Hazrat Nizamuddin Awlia said: “Whoever is blessed by Allah, he abstains from sins like this.” Hearing this, Shamsuddin became very astonished and with complete faith became his murid. He distributed all his money to the dervishes and in a short time became a Wali (saint) himself. IX. A story So they tricked him in order to try and change their son’s ideas. One day his mother came to him with a grief-stricken face. He asked what was the matter with her. Then she explained “Today was the soyam (the third day after the death) of the princess whose clothes you used to wash. The boy three times asked: “Has she died?” — and then with a shriek died. On the fourth day, the washerwoman brought the clothes back to the princess. She asked: “Who has washed these clothes today? They do not look as clean as they used to be. Their neatness used to look as if love has been involved.” Hearing this, the washerwoman became sad and started weeping. On being forced by the princess, she explained everything. The princess then wished to visit his grave. At once, when she was there, the grave cracked and the princess said: “It cracked at places. Ah! Whose grave is this? Probably a restless heart is buried in it.” Then the princess fell down and expired. [12] X. Poetry Notes: 1. Astrabadi, Mohammed Qasim Hindu Shah: “Tarikh-e-Farishta.” 2. Sijzi, Amir Hasan: “Fawwai ‘du’l-Fu’ad.” 3. Khrd, Amier: “Siyaru ‘l-Auliya.” 4. Ibid. 5. Ibid. 6. Bulaq, Mohammed: “Roza-e-Aqtab.” 7. Ibid. 8. Same as note 1. 9. Ibid. 10. Ibid. 11. Ibid. 12. Translated from the “Tazkara-e-Ghousiya.” For more Articles: http://chishtihijazi.wordpress.com/ Matter is not the ultimate reality Matter is not the ultimate reality with english subtittles Types of LightWhenever the universe comes under discussion, we talk about it remaining confined in the limits of time and space. Life is known because of form and features and physical appearance. One aspect of life comprises of form, features and appearance and the other one is based upon the speed. We do note the change in features but the time (speed) upon which the features grow remains hidden from the sight. From where man comes and where his childhood, youth and old age vanishes are Time and the features that we see in different stages of life are the Space. There are two aspects of life. One is constant and the other, on the one hand increases, on the other decreases and yet at another annihilates. The constant aspect of life is Time and the aspect upon which it is increasing, decreasing and annihilating is the Space. Spiritual sciences guide us to know that light is the basis of the cosmic relationship. One type of light is visible for the physical eyes and only the inner sight can witness the other type of light. Root cause of light is invariant and the light where it is displayed, as Space is variable. The invariant light, too, contains the forms, features, shapes and bodies. Every action or the movement of life is linked with thoughts. We cannot act upon anything if information about that action or movement is not provided. Movement is initiated as soon as information is received. Actions are manifestations of the information. Every moment of life on the one hand is increasing and on the other it is annihilating, that is, every moment is coming from somewhere and is being recorded. Development of the human life depends upon this upcoming and recording of the moments. We have to admit that before his birth man existed somewhere, from there he came to this world and from here he has to go away. This coming into the world is the descending movement and going away from this world is the ascending movement. There exists another world besides this material world, which also is composed of two aspects. One is the Erebus (Burzakh) and the other is the Purgatory (Airaaf). Man in his individual capacity descends in this world from the Preserved Scripturum and the intermediary zone between them, where the information about Time and Space are provided to man, is called Erebus or Burzakh. And, the zone in which on stays after passing away from this world is called Purgatory or Airaaf. Life in the Erebus or the Purgatory is as busy and active as it is in this world. The difference between the life here and the hereafter is that here man accepts the information, which he receives from the Preserved Scripturum, after it passes through the Erebus and, he ascribes meanings to that information, either positively or negatively, whereas, in the Hereafter the information is simply acted upon without assigning any positive or negative meanings to it. Ascribing meanings is also of two types; one, in which there is destructiveness and the other, which is constructive. But, when some actions are taken into consideration, it is observed that the action remains the same it is only the approach of ascribing meanings to that action that makes it either constructive or destructive. A person, for instance, lights fire so that he could warm himself or cook food but another person uses it to burn down a house. Now, the same one act of lighting fire is used in two different rather opposite manners. Origin of all that exists in this universe is the information and this very information takes life into positive or negative direction. Before taking action, information is compulsory. We can see the action but the information remains obscure from our physical sight. The positive and negative abilities mean that, on the one hand, we are negating every moment of life and, on the other we accept them to remain in action. Water exists because we know that water is inevitable for quenching thirst. The information-supplying agency is the soul and the ascribing meaning to the information is called water. Thirst is the soul and water is the body. Water is one aspect ad the thirst is the other, which are apparently opposite to each other but they are two integral parts of the same one thing. Thirst from water and the water from thirst cannot be separated. Water will exist as long as the thirst or the urge to take water is there. Thirst is evident upon the existence of water and vice versa. Two aspects combining together form a being and nothing exists without having these two aspects. Sometimes the spatial distance is there between these two aspects and sometimes it is temporal distance. And one of these two distances one dominates the other. A man born on this planet lives and then finally expires. The features of the temporal distance are the life of that person and the acts and deeds performed in life are the space. Human and Angelic properties Nasma is such a light that can be termed as void or empty space. It means that void is also an existing being and when it is a being it has to have movement in it. The void is such a being that is moving from the Eternity towards the Infinity. This movement is covered in stages. The first stage of this movement is the Angelic Realm, which is devoid of material elements. Time is nasma, nasma is light, light is a void and void is a being that has movement in it. The simple and singular movement of the void is the Simple Nasma. When the spatial distance is included in the void, the movement of the void and the movement of the distance combine together and form and features come into being. This dual movement is called the Compound Nasma. The same is also known as Tripartite; the three realms of animal, plants and non-living things. Time is the origin and base and space is the features formed upon this origin or base. The physical eyes can witness space but time remains obscure from the physical sight. Time is nasma, a light and a void. Space is an existent having movement in it and the physical sight can see the display of this movement. Concentration of lights increases in nasma with the increase of its inclination towards the compound nasma (space). The concentration of lights also has two stages of ain (substantiality) and makan (spatiality). Ain is the structural formation and the makan is the manifestation. The formation remains obscure but the object can be sighted. If a things, for instance, has the cooling effect. The thing is witnessed but the coolness cannot be sighted, it can only be felt through other senses. We see the rose flower but its smell cannot be seen. When see a beautiful person, the face and figure is seen but the attraction of the beauty is not seen, it is only felt. Everything existing in the universe has senses and every sense is bi-folded. One side of the sense is its inner dimension and the other one is the manifested. The inner side is the time and the outer side is the space. Whenever life is mentioned, both these two sides; Time and Space are referred. All the movements of the physical body, the parts and limbs, features, shape, structure and the form of body are all space and the base upon which all these things exist is Time. No action, movement and the form can exist without the base, which is hidden from the physical eyes. Technical name of time is nasma. Nasma is such a light that acts in two opposite ways, known as attraction and aversion. Human self is a combination of lights and these lights are moving under the influence of two forces of attraction and aversion. Attraction means that man is drawing towards his base. And the other movement is that man is absorbing lights to live. The movement, which draws towards that entity upon whose behest the universe has come into being, is the angelic property and the light that is taking away from the lights is the human characteristics. Both of these properties are functioning according to certain rules and laws. The more a person is engrossed in the external world, the more away he gets from the lights of attraction. The more one is closer to aversion the lesser becomes the angelic property in him because of the wastage of the lights of attraction. And, the result is that he gets so much away from the angelic realm that he is no longer mindful of the angelic property, which actually is the basis of man. Finally he is distracted from the right path and all his interests become focused in the space and he negates the angelic property altogether. God has said, “And we have put a seal on their hearts and ears and veils have drawn over their eye and they will suffer a grave penalty.” Grave penalty means that they have deprived themselves from the angelic characteristics. Explanation of the formula to live the life in the material world remaining in touch with the angelic world is that the lights responsible for maintaining the balance between the angelic and the human characteristics have their specific values. If the balancing values of these lights are decreased then the animal and material urges are increased many fold. It must be kept in mind that the angelic properties make a person to ascend in the Realm of Behest. Contrary to earthly characteristics it is the angelic property that pulls a person towards God Almighty and this pulling towards God is the ascent in the Realm of Behest. But, when the earthly urges are increased in a person and he is engrossed in space then the material and worldly urges replace the angelic characteristics to such an extent that he is trapped in the world of matter only. God had told Adam, “Reside in the Paradise along with your spouse and eat wherefrom you please but don’t go near that tree or you will be among the transgressors.” The moment the mind drifted away from the Most Sublime God, the balance of lights got upset and the earthly characteristics took over Adam and he felt the nudity and a burden of density. Because of concentration of density Adam considered himself no longer worthy of living in Paradise. God says: It is elaborated for those who are keen to learn the formulae of ruling the universe that Adam can enter into the angelic world by getting rid of the aversion using the forces of attraction just as he closed down the angelic realm for himself by averting from the attraction. Pray (Dua) by Khwaja Shamsuddin AzeemiPray (Dua) by Khwaja Shamsuddin Azeemi. Philosophy of EgoPhilosophy of Ego Abraham managed to have his access to God by means of ponderous deliberations. It has been reported in the holy books that he saw a star when the night fell over him and seeing the brightness of the star he considered it be his Lord God. But, when the star sat down, he concluded that one that sets down and disappears couldn't be my Lord. And, when he saw the moon at its full bloom, which also sat down. Then he saw the sun, which was the brightest of all the things that he had seen so far. When the sun also disappeared and sat down he eventually concluded that anything that sets down couldn't be my Lord God and he turned towards Him who is the Creator of the earth and the heavens. Besides providing guidance about the thinking approach of the prophets, it has also been highlighted in this story of Abraham that any variant and changeable thing cannot be worthy of worship. Experiences of life are evident upon the fact that life is ever renewing at every moment and it does not stop. God has stated, "Glory to Him who created everything in pairs of twos." For having a proper understanding of these pairs, we have to develop our understanding about the Conscious and the Unconscious senses. When we take the conscious things into consideration we have to face a non-lord at every step of our life and for spending our life, we associate ourselves with so many things other than our Lord God. Whereas, on the other hand, we are constrained to have an association with the One who is the Provider of the life, whether we want it or not. These very unconscious senses help in negating the non-lords and provide a basis for the maintenance of life and are the chief constituents of life. Overall half of the life is spent under the Conscious and the rest of it is spent in the Unconscious. After one's birth, most of the time is lived in the Unconscious because up to the twelfth year of one's life one does not have the understanding or comprehension of things. If the period spent in sleeping in that age is also added to that, it comes to more than the time of awakening. In the rest of man's life one third of his life is also spent in Unconscious. The Unconscious part of life negates the non-lords and man has the power to use his right of negating the non-lords. If a person could spend his life in the unconscious more than that he spends in the conscious life, the control over the unconscious life is obtained. " O' thou wrapped in clothes! Stand to prayer by night, but not all night, half of it – or a little less or a little more; and recite the Quran in slow measured rhythmic tone. Truly the rising by night is most potent for governing the soul and most suitable for framing the words of prayer and praise." (Quran: Surah Muzzammil) In this verse we have been invited to enter the Unconscious, remaining in our conscious senses and to become attentive towards our Lord God, who is the Lord of the East and the West and no one is worthy of worship except Him. In one phase of our life we become inactive when we are unconscious and make use of our limbs and body parts when we are awake. In this life we remain dominated by the spatio-temporal restraints, that is, we remain in the clutches of time and space at every step. In the state of Unconscious we are liberated from the ties of time and space whether it is in the form of sleep or otherwise. The mid-night prayer is suggested for the very reason. It is that time when the confined conscious is liberated. This is the law that has been explained in the Surah Muzzammil. One advances in the spiritual life when the
non-lords are negated consciously just as the unconscious negation
constructs the physical life. http://www.azeemiaroohanilibrary.com/ Download compleate book: http://www.esnips.com/doc/5343a4dd-3aee-44bf-8866-defeeb064c33/guide-loah-o-qalam Rehmatul Lil Alameen (Mohammad p.b.u.him)Rehmatul Lil Alameen (Mohammad p.b.u.him) Speech By Khwaja Shamsuddin Azeemi. Event: Milaad un Nabi 2004.Speech on Seerat-e-Pak by Khwaja Shamsuddin Azeemi Add to My Profile | More Videos AURA (NASMA)DEFINITION OF AURA (NASMA) His Divine Grace Qalander Baba Auliya has named the primary form of gases made from the light waves as nasma (aura), that is, the nasma is the name those basic waves and rays that initiate an existent. The waves of these lights in their flowing state can be taken as lines drawn upon the canvas of the universe. These lines, unlike the lines we are familiar with, are scattered in such a way that neither there is any distance between them nor these are infused into one another. A movie film displayed in a cinema house can be taken as an example for understanding this thing. The light waves flow from an opening towards a screen for their display in the form of different forms and shapes. The lights rays emitting from the projector do not have any distance between them nor they are infused into one another and every line is carrying one or the other feature of a picture. Just as the lights after discharging from the projector turn into pictures after striking against the screen, similarly the nasma lines after passing through the space take the form of material bodies. These nasma lines are the basic component of the material bodies but unlike the rays emitted from the projector the physical eyes cannot sight these lines, these can only be witnessed by the inner or the spiritual sight. These cannot be seen even using the material gadgets although their effects have been notices by means of laboratory equipments. Reflection of the nasma has been seen and is named as aura but seeing the nasma using material equipments is still to be made possible. Nasma are the waves responsible for the formation of the physical features of the creatures. These are of two types, simple and compound. The waves of simple and compound nasma are permeating the space and both contain forms and features. These not only transform into forms and features but also reflect these features for others. Senses are produced from the effects of the waves of nasma. When these waves descend in the human mind, very mild pressure is produced, which remains imperceptible for the senses. This mild pressure, known as fantasy, can be related to with any activity of past, future or the present life. When this pressure increases, senses feel a vibration, which forms an out line or a sketch of a picture upon the screen of mind. This state, according to the Sufis, is known as thought. When these waves sink deeper in their descent, the outline becomes more vivid. This is the state of imagination. Then the imagination gives rise to the feeling and when the feelings gain depth, the latent colors in the waves of nasma become evident, or to say, feelings become colorful. At this stage, the fantasy-cum-thought-cum-imagination-cum feeling takes the form of a manifestation displaying all the features in detail. In terms of the worldly sciences we can define nasam as the lines drawn to make a drawing. If a drawing is made in such a way that only the vertical lines are used to depict a picture or a design then this is the state of simple nasma. In another case, a graph paper having vertical and horizontal lines is used for drawing pictures. The small squares of the graph paper are used as a unit of measurement for drawing the outlines and features in a sketch. Similarly the waves of compound nasam provide a base for the material bodies. Species and their specific features are formed from these very waves or lines of nasma. According to the laws of the Preserved Scripturum, the colors transform into manifestation after filling the perception with colors, which happens only when the depth is produced in the feelings and until then these waves cannot be given the name of a color and for this reason the physical eyes cannot see them. In fact the colorless waves or the lines of nasma are the six main movements of the universe and the individuals of the universe. These waves, lines or the colorless rays multiply and divide according to their concentration at any one point. The gravity is result of the descent and dispersal of these very waves and the rotations and revolution of the very waves produce periods of time. The concentration of these waves, on one hand, introduces us with spatiality and, on the other, with time, which is another name of the dispersal of these waves upon the mind. The descent, dispersal, rotation or circulation and their multiplication and division are known as absorption of nasma that is, the nasma takes the form and figure of a feasible object according to its requirements and physical demands. Feasible, in terms of Sufism is such a thing, which in its last stage or after its completion, can be sighted by the physical eyes. As long as an object does not start existing in the form of solid materiality, it is known as Reality (tahaqaq) or Illustrative Form (tamasl). The spiritual sight witnesses the initial stages and the physical eyes see the creation in its final stages. Nasma, in fact, is that hidden light which can be seen with the help of the lights of noor. DOWNLOAD COMPLEATE BOOK for free: http://www.esnips.com/doc/5343a4dd-3aee-44bf-8866-defeeb064c33/guide-loah-o-qalam Light and NoorLight and Noor The movement of the five senses is of two types, in one type the physical eyes see and in the other the spiritual sight witnesses but the object remain obscure from the physical eyes. The form and shape that is sighted by the physical eyes is known by the Sufis as Embodiment or simply Body and the form, which is seen by the spiritual sight, is called Reality or the Illustrative Form. Important thing about the sighting, whether it is carried out by the physical organs or by the soul, in both the cases, light is the basis and the light can be seen in the light of noor. And, noor is that hidden light, which not only is sighted but also helps in seeing the other hidden lights. God has elaborated this thing in the holy Quran saying, “God is the Light of the earth and the heavens.” That which we call sense, it might be any one of the five senses, has two components or sides. One is the side that has features, is solid and can be witnessed by the physical eyes. Other one is made of lights but has all the features and the senses. In simple words, everything existing in the universe is either corporeal or incorporeal. The corporeal body is solid matter and is made of flesh and bones. The incorporeal body is just like the physical body but is made of lights. Pictures appearing on the screen of a television set could be taken as example in this regard. The body of lights is incorporeal and the physical body of flesh and bones is corporeal. The corporeal body also has two sides. One is body of those lights, which are visible, and the other is the body of those lights, which are invisible. The incorporeal body, too, like the corporeal body has two sides. One is the light and the other is the noor. Noor is such a hidden light that causes sighting of the incorporeal body. Every creation existing in this universe has two aspects or sides and nothing completes without having these two sides. According to the laws of Preserved Scripturum, everything in the universe, whether it is corporeal or incorporeal, cannot be without features and a typical form, whether the physical eyes can see it or not but the sight of the soul beholds just as the physical eyes see the material objects. The fact is that an incorporeal thing also has form and features just like the corporeal body. The incorporeal body of an object or the halo graphic existence of a body is called Hiola or the astral body. Existence of a body starts in an illustrative form or hiola and is then, manifested in the physical form. As long as the form and features are in the hiola, it is the simple nasma but when the simple nasma, or the incorporeal body exhibits itself in a physical form, it is known as the compound nasma. Compound nasma also purports to gravity and no matter how temporary and short-lived it is, it is inertia. The name of this inertia is the solid sense. The corporeal body is the Compound Nasma. The incorporeal body is the simple nasma. Whether it is simple or compound nasma both are motions. Simple nasma is the singular movement, which flows from one direction into the other. The compound nasma is the result of such a movement that flows in the opposite direction of the singular movement in such a way that it infuses in it. This dual motion is the Compound Nasma. The features and impression formed in the singular movement or the Simple nasma are jinns and the world of jinns. And, the features and impressions formed from the dual motion are man and the world of man. As long as the motion is imperceptible it is Illustrative form and when it becomes perceptible it is called matter. Download compleate book for free: http://www.esnips.com/doc/5343a4dd-3aee-44bf-8866-defeeb064c33/guide-loah-o-qalam Types of AuraAURA (NASMA) In defining the soul nasma has been mentioned. Aura (Nasma) is also of three types. 1. Compound nasma. 2. Simple nasma 3. The Absolute nasma The Compound nasma is composed of two subtleties of Heart and the Self, which are collectively termed as the Animal Soul. The simple nasma is composed of the Subtleties of the Spirit and the Arcanum, which are collectively known as the Human Soul. The Absolute nasma is a collection of Latent and Obscure Subtleties and is also known as the Great Soul. Further exposition of this thing is that the compound nasma forming from the Subtleties of Heart and Self is also called the Confluence (Jowiya), another name of Human soul or the collection of Arcanum and the Spirit, is Ain or Aayan and the collection of Obscure and Latent Subtleties; the Great Soul is also known as Sabita. Mystics and Sufis have named that light as taddalla (The Divine Inclination) in which a person can peruse the record of sabita. The event of the Ascension of the Holy Prophet and his perambulating the havens, in fact, is the activation of Divine Inclination, that is, by mentioning this event in the holy Quran, we are told that when the Holy Prophet Ascended on the journey of heavens, both the subtleties of the Great Soul were fully active and functioning at their full swing. Expediency concerning the birth and creation of the existent, the reason behind every rise and fall are inscribed in this taddalla. One can witness the soul of every particle when the lights of the Great Soul enlighten one with the knowledge of the Divine Inclination, and he can peruse the lights that contain the record of all the events from eternity to infinity. The Divine Inclination (taddalla) is composed of two points and these two points contain all the Knowledge, Expediencies and the details of the Will of God in a short form just like a microfilm containing a voluminous book in it, similarly all the secrets pertaining to the creation of the universe and the formulae concerning the governance of the universe are stored in these two points. The first descent and first introduction of the attributes of God is that the God is the Omniscient and in His capacity of Omniscient no one can be parallel to Him nor He shares His particular Knowledge with anyone. As the Omniscient He has particularised His Knowledge and the Attributes for Himself. No flight of human perception or thinking can have even the slightest idea of this Knowledge of God. The Attributes of God that have been transferred to the existents and have become parts of the mechanism of the universe are collectively known as the Incumbent Knowledge (Ilm-e-wajib). The knowledge of Incumbent means that knowledge that has been transferred to the existents, that is, it refers to those Attributes of God with which existents enjoy an affinity and correlation. The Knowledge of Incumbent is also known as the Knowledge of the Pen (Ilm-e-Qalum). First Descent is that state when God exhibited the program present in His Mind as He Willed. The creative formulae of the cosmos are the secrets of the First Descent. Why did God opt to create the universe and what is the Will of God, which He intends to accomplish? Reflection of all these things is found in sabita; The Firmly Affixed Inscription. One side of sabita is the Obscure Subtlety (akhfa) and the other side is the Latent Subtlety (khafi). These two are the very same points, which are collectively known as the Great Soul and the Absolute Nasma, as well. Sabita is the storehouse of eleven thousand Beatific Visions of God. The person, who manages to have the acquaintance of these two subtleties, can observe these eleven thousand Beatific Visions. It will not be out of place to remind that these two subtleties of akhfa and khafi are found in every human being irrespective of the fact that who he is, what he is or to where does he belong. God may bless every spiritual associate with the love of his/her mentor. When the mentor using his conductive influence charges these two subtleties and activates them, then the spiritual associate comes to know that man, in his capacity of the knower, is only a part of the Knowledge of God. He also realizes this fact that God, in His capacity of the Omniscient, is the Whole and he, being a partial omniscient, witnesses that knowledge, which was transferred to him at the stage of First Descent. In order to have knowledge of any type about anything, it is necessary that one should focus one’s attention on one point after vacating one’s mind completely from all other things. Man, in his capacity of the Great Soul, enjoys a memory and if he intends to recall, recollect, witness or to benefit him from that, then he ought to become attentive in this regard. And, to be successfully attentive, especially in this regard, muraqba is the only tested method. The more one develops engrossment in muraqba, the more successfully one can read this memory. Concentration in muraqba results in witnessing the impressions of the Beatific Visions in dreams and when this concentration is further consolidated; the spiritual associate can see, all the eleven thousand Beatific Visions, even in the state of wakefulness. The basic technique for having access to this memory is to get control over the sleeping habit. A spiritual associate is required to remain awake and should not sleep for more than two and a half hour in twenty-four hours. We have developed this habit that we sleep after awakening and awaken after having slept. For as many hours we develop the habit of sleeping, it becomes the demand of our disposition. It has been stated time and again that man is nothing but sight and, just as the sight functions during wakefulness; it functions during the sleep as well, although the functioning of sight and the impressions of the seen things are either bright or dim. Deep impressions cause the seen things to remain afresh in the memory for a longer period whether this seeing happens during the wakefulness or sleep. One tends to remember the deeper impressions and forgets the lighter ones. Download Compleate book for free: http://www.esnips.com/doc/5343a4dd-3aee-44bf-8866-defeeb064c33/guide-loah-o-qalam soulWhat the soul is? In order to understand something properly and to explore facts about that, it is vitally important that we should focus our attention upon it with the best of our abilities and should arrange to be aware of all the factors involved therein. For acquainting with the Supreme Being of God, to know of Him and His attributes, it is necessary to ponder and deliberate in God’s created universe. If an artist who has never drawn a picture on the canvas, no matter how able he is, cannot be introduced as an artist. We call an artist, an artist only when his handy works are there before us. For cognising the Creator and to have the realization of His Attributes the creatures are duty bound to strive for developing cognition of the Lord Creator and to have, as much as possible, knowledge of the creative formulae operative in the universe. When we ponder about the universe, we are lead up to two basic things. One, the life is flowing through in the universe and the second; someone is controlling the life. An individual remain active as long as something, responsible of keeping the existents alive, is supplying life to him and when this thing breaks off its connection with an individual, the individual loses life. It is such a process that is taking place in all the individuals of the universe. That life-providing thing is the soul. What is the soul? Soul is a word that has been generated in the Mind of God and, since God is Boundless, Invariable and far above from deterioration and decomposing therefore, the Word of God is also invariant, perpetually kinetic and would remain in this state from eternity to infinity. It is, therefore, not wrong to conclude that soul is a perpetual and continuous motion. When the constituents of the universe are taken into consideration, we do find even a single thing, which could be an exception to this law. When the spiritual potential of man are discussed and one wants to understand the structure and formation of the soul, one has to admit that soul wants to remain in motion ceaselessly and as long as the motion is maintained, one functions actively and participates in the daily routines of life. This can be stated as an axiom that the whole universe is a motion. All the existents of the universe, remaining in association with one another, are moving according to an unfailing system. Our own creation and birth is evident upon this. There does not exist a single moment, from the time of our inception till our birth in this world and then from our birth till death, when the movement is not there. When we analyse the human life closely it is observed that life of everyone is being controlled by two minds, the conscious and the unconscious. The feelings and the mental state when one is under the influence of the conscious mind are altogether different from those when one is under the control of the unconscious mind but the movement and the activity of life does not stop even for a fraction of a second. Therefore, whether one is in the conscious state of mind or in the unconscious remain in motion. When one is in the conscious state of mind, the movements performed in that state remain within the confines of time and space, this state is known as the wakefulness. And, when one is in the unconscious state of mind one is liberated from the spatio-temporal constraints, this state is known as dreaming or sleep. Analysis of modes of sighting and understanding helps in concluding that when an action is undertaken voluntarily and wilfully, it is remembered but if we are undertaking an activity inattentively then that activity is not retained by the memory. It is true for both the states of wakefulness and sleep. One can remember even the events and activities of one’s life enacted during sleep if one could learn to remain attentive towards them just as we remember those activities of wakefulness to which we pay attention. Man’s disposition compels him to go to sleep and after some time forces him to wake up. It means that man has developed the habit of having awakening the unconscious when he sleeps and, when he awakes the conscious becomes active making the unconscious sleep. In order to awaken the unconscious and to know the activities of the conscious properly we have to understand this habit of ours. We can develop the habit of remaining awake for most of the time so that the activities of the Unconscious could be studied even in wakefulness. In the beginning, going against the set habit of sleeping appears to be quite difficult and cumbersome but if the practice to remain awake is continued then gradually one starts getting used to this practice. When one masters to remain awake for two days and two nights continuously, one gets so calmed down that the unconscious activities can be witnessed with closed eyes. If this practiced is further continued and one could win the battle against the sleeping habit, then after practicing for a month or so. One can witness the unconscious activities even with open eyes and one gets acquainted with the Unseen Realms gradually. Witnessing the Unconscious activities or to enter the Unseen Realms to develop acquaintance with that realm, through closed eyes, in Sufism, is termed as warood (Reminiscence). Further practicing gives this much strength to the sight that one can observe the inner world even in awaking, with open eyes. This state in Sufis’ terminology is called shahood (Observation). It is very important that this exercise must only be carried out under the supervision of one’s spiritual mentor; otherwise, it could prove harmful and can cause damage to the mental state. This also is necessary that only those teachers should let their disciples do these exercises who themselves have successfully completed these exercises and are able to witness the Unseen Realm Time & SpaceTime and Space Students of Qalander Shaoor Academy must have developed this understanding by now that Nisbat; the Correlation, means transference of the thinking approach. The more a correlation is deeply rooted in the mind of the spiritual associate, the more knowledge transfers to him because of his rapport with his mentor. It is one of the characteristics of the adaptation of the mentor’s thinking pattern by the spiritual associate that the stocks of knowledge stored in the mind of the mentor, descend into the sabita, aayan and jowiya of the associate in the form of waves. The basis of the universe that is sighted by our physical eyes is the light. It is such a light, which has fluidity in it. This very light and its fluidity have been termed as maa (water) by the holy Quran and gases by the modern sciences. Fluidity, in spiritual terms, is the property of formation of shapes because of combination and concentration of hundreds of gases. Let us take a glass of water. Throw this water on a wall. The water after hitting the wall would spread over the wall. If this water were observed intently, different shapes and forms would be seen in it. Just as the water makes various shapes after colliding and spreading over a wall, similarly, when the descending lights strike against the screen of the universe, they form themselves into the shapes of countless creatures and the existents of the universe. The basic ingredient of the formed shapes, after striking of water (maa) against the screen, resembles the mercury. The bodies formed from the flow and intermingling of lights with one another are known as animals, vegetables and inanimate things. His Divine Grace Qalander Baba Auliya has named the primary form of gases made from the light waves as nasma (aura), that is, the nasma is the name those basic waves and rays that initiate an existent. The waves of these lights in their flowing state can be taken as lines drawn upon the canvas of the universe. These lines, unlike the lines we are familiar with, are scattered in such a way that neither there is any distance between them nor these are infused into one another. A movie film displayed in a cinema house can be taken as an example for understanding this thing. The light waves flow from an opening towards a screen for their display in the form of different forms and shapes. The lights rays emitting from the projector do not have any distance between them nor they are infused into one another and every line is carrying one or the other feature of a picture. Just as the lights after discharging from the projector turn into pictures after striking against the screen, similarly the nasma lines after passing through the space take the form of material bodies. These nasma lines are the basic component of the material bodies but unlike the rays emitted from the projector the physical eyes cannot sight these lines, these can only be witnessed by the inner or the spiritual sight. These cannot be seen even using the material gadgets although their effects have been notices by means of laboratory equipments. Reflection of the nasma has been seen and is named as aura but seeing the nasma using material equipments is still to be made possible. Nasma are the waves responsible for the formation of the physical features of the creatures. These are of two types, simple and compound. The waves of simple and compound nasma are permeating the space and both contain forms and features. These not only transform into forms and features but also reflect these features for others. Senses are produced from the effects of the waves of nasma. When these waves descend in the human mind, very mild pressure is produced, which remains imperceptible for the senses. This mild pressure, known as fantasy, can be related to with any activity of past, future or the present life. When this pressure increases, senses feel a vibration, which forms an out line or a sketch of a picture upon the screen of mind. This state, according to the Sufis, is known as thought. When these waves sink deeper in their descent, the outline becomes more vivid. This is the state of imagination. Then the imagination gives rise to the feeling and when the feelings gain depth, the latent colors in the waves of nasma become evident, or to say, feelings become colorful. At this stage, the fantasy-cum-thought-cum-imagination-cum feeling takes the form of a manifestation displaying all the features in detail. In terms of the worldly sciences we can define nasam as the lines drawn to make a drawing. If a drawing is made in such a way that only the vertical lines are used to depict a picture or a design then this is the state of simple nasma. In another case, a graph paper having vertical and horizontal lines is used for drawing pictures. The small squares of the graph paper are used as a unit of measurement for drawing the outlines and features in a sketch. Similarly the waves of compound nasam provide a base for the material bodies. Species and their specific features are formed from these very waves or lines of nasma. According to the laws of the Preserved Scripturum, the colors transform into manifestation after filling the perception with colors, which happens only when the depth is produced in the feelings and until then these waves cannot be given the name of a color and for this reason the physical eyes cannot see them. In fact the colorless waves or the lines of nasma are the six main movements of the universe and the individuals of the universe. These waves, lines or the colorless rays multiply and divide according to their concentration at any one point. The gravity is result of the descent and dispersal of these very waves and the rotations and revolution of the very waves produce periods of time. The concentration of these waves, on one hand, introduces us with spatiality and, on the other, with time, which is another name of the dispersal of these waves upon the mind. The descent, dispersal, rotation or circulation and their multiplication and division are known as absorption of nasma that is, the nasma takes the form and figure of a feasible object according to its requirements and physical demands. Feasible, in terms of Sufism is such a thing, which in its last stage or after its completion, can be sighted by the physical eyes. As long as an object does not start existing in the form of solid materiality, it is known as Reality (tahaqaq) or Illustrative Form (tamasl). The spiritual sight witnesses the initial stages and the physical eyes see the creation in its final stages. Nasma, in fact, is that hidden light which can be seen with the help of the lights of noor. Talking about The Invisible Controls
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