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پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 10:58 AM
Sheikh Abdul Qadir Jilani (RA)Al-Baz-al-Ashhaab Al-Ghaus-ul-Azam Part 1

Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu)- also known as al-Ghaus-ul-Azam or the Supreme Helper, Sultan-ul-Awliya, Qutb-ul-Azam, Piran-e-pir( the Pir of Pirs), Mehboob-e-Subhani (the one who is the Beloved Of ALLAH (SWT)), Sayyedina 'ash-Shaykh (Our Master, the Sheikh), Muhy-ud-din( Reviver of the religion), Al-Baz-al-Ashhaab (The Gray Falcon)- are amongst a few of titles and honorifics bestowed upon this legendary saint- who is blessed to be a Hassani-Hussaini Sayyed.

But first mention of Huzoor Sheikh Sayyed Abdul Qadir Jilani (RA) - the Sultan-ul-Awliya would be incomplete without the mention of Imam-ul-Awliya-Sayyedina Amir-ul-Momineen-Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) and mention of Imam-ul-Awliya is incomplete without mentioning about Sarkar-e-do aalam-Prophet Muhammad (PBUH).

The Beloved Prophet (PBUH) ,Maula Ali (AS) & Tasawwuf
The roots of tasawwuf lie embedded in Islam itself. There are numerous passages in the Qur'an al-karim which are of a mystical character. The Beloved Messenger of ALLAH Salla ALLAH –u- ta’ala 'alayhi wa 'aalihi wa Sallam himself displayed mystical inclinations and he very often retired to the cave known as Hirah for the purpose of devotions,
meditation and contemplation. The Beloved of ALLAH - Salla ALLAH u ta’ala 'alayhi wa 'aalihi wa Sallam- was the recipient of two types of revelations, one embodied the Qur'an al-karim, and the other illuminated his heart. The former was meant for all, the latter for those selected few whose hearts could be illuminated with the Divine Light. The knowledge of the Beloved Messenger of ALLAH - Salla ALLAH u ta’ala 'alayhi wa 'aalihi wa Sallam- was thus both book knowledge (Ilm-i-Safina) and heart knowledge (Ilm-e-Sina).

Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) received his heart knowledge from the Beloved Prophet- Salla ALLAH u ta’ala 'alayhi wa 'aalihi wa Sallam. It is related that after the Ascension, the Beloved Messenger of ALLAH - Salla ALLAH u ta'ala 'alayhi wa 'aalihi wa Sallam- awarded a mantle to Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) which led to the illumination of his heart.

Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) was endowed with all the qualities that make a man great. He was not only great; he was regarded as a superman, an ideal man. He was the paragon of virtue. He enjoyed fame for his piety and religious devotions. He was the embodiment of Islamic values.

In his love of God and His Beloved Messenger- Salla ALLAH u ta'ala 'alayhi wa 'aalihi wa Sallam, he was second to none. When praying to God, his absorption was so intense that he often lost consciousness. His mind was so sure that he could hold communion with God. He had learned the Noble Qur'an by heart, and he could quote appropriate verses to suit every occasion. He was most truthful and honest. He was most humble. He was simple in his habits. He avoided display and luxury. He lived the life of an ascetic. Even when he was Caliph he lived in an ordinary house. The door of his house remained open to everyone at all times. He was most generous. He was most liberal in giving charity. He always came to the help of those who were distressed and involved in any difficulty. He looked after widows and orphans as if they were members of his own household.

Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) was the most learned man of the age. He was a living encyclopedia of knowledge. The Beloved Prophet Salla ALLAH u ta'ala 'alayhi wa 'aalihi wa Sallam said,
"I am the City of Knowledge, verily Ali is the Gate of it."

He was the first person to have learned the Qur'an al-karim by heart. He possessed a prodigious memory and he was a keen observer; he was a deep thinker; he had an enlightened mind and he carried a vast storehouse of knowledge in his brain. He was a versatile genius and he exhibited extraordinary talents in all disciplines of knowledge. He was a master of philosophy and rhetoric. He was a distinguished poet. He was a great teacher and preacher. His knowledge extended to such disciplines as logic, mathematics, physics, astronomy, medicine and history.

Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) held that the principal aim of knowledge was the inculcation of virtue, promotion of faith, and understanding of God. He held that knowledge enlivens the soul, for it kills ignorance. He defined knowledge as the sum total of excellence. He held that the pursuit of knowledge is better thanthe pursuit of riches, that knowledge is the ornament of the rich and the riches of the poor and that knowledge is better than riches. He held that the learned live even after their death. He maintained that the learned were the living ones in the dead mass of ignorance. He observed that to respect the learned was to respect God. With regards to the respect of the teacher, he held that one who teaches you a letter binds you with the fetter of gratitude. He maintained that the talk of the learned man carried within it the fragrance of the garden of Paradise.

'Amir al-Momineen' (Leader of the Faithful) Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem), is acclaimed as the father of Sufism [tasawwuf]. Most Sufi orders claim their descent from Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem).

According to 'Data Ganj Baksh'; UTHMAN 'ALI AL-HUJWIRI [d.469H] Radi ALLAH u ta'ala anhu, the rank of Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) is very high in the lineage of Sufis. According to Sayyed-u-ta’aifa Hazrat JUNAYD AL-BAGHDADI [d.298H] Radi ALLAH u ta'ala anhu, Sayyedina Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) is the Shaykh as regards to the principles and practices of tasawwuf.

Introduction
Mehboob-e-Subhani, al Ghaus al A'zam Sayyedina Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu) was a noted Hanbali preacher, Sufi Shaykh and the eponymous founder of the Qadiri Sufi order (silsila). He was born in Ramadan AH 470 (CE 1077) and as per some narrations in the month of Rabi-ul-thaani also known as Rabi-ul-aakhir. But the more stronger tradition states which is accepted by most Awliya around the world- is the celebration of his birth in the blessed month of Rabi-ul-thaani (Rabi-ul-aakhir). He was born in the Persian province of Jilan (Iran) south of the Caspian Sea. His contribution and renown in the sciences of Sufism (tasawwuf) and Sharia (Islamic Law) was so immense that he became known as the spiritual pole of all time, al-Ghaus al A’zam (the "Supreme Helper" or the "Mightiest Succour").

The most universally acclaimed saint of all times and the most celebrated in all the aalameen (worlds), amongst jinn and men as well as amongst the arwaah (souls), the malaaika (angels), and the rijaal-ul-ghayb (men of the unseen), the beloved of ALLAH (SWT) who throughout history has been showered the titles of Muhy-ud-din (reviver of the faith), Qutb Rabbani (the spiritual axis established by the Lord), and Ghaus al-A'zam (the greatest helper, the greatest saint), Sayyadi wa Imami Abu Muhammad Abd'al-Qadir al-Jilani- Radi ALLAH u ta'ala Anhu- was born in Ramadan 470 A.H/1077 C.E and as per other traditions in the month of Rabi-ul-thaani (rabi-ul-aakhir) in Jilan, Persia. His father, Abu Salih (RA), was a man of taqwa (piety) and a direct descendant of Sayyedina Imam Hassan ibn Ali Radi ALLAH ta’ala Anhu. His mother, Ummul Khayr Fatima was a saintly daughter of a saintly father Shaykh Abdullah Sawma'i (RA) who was a direct descendant of Sayyed ash-shuhadaa Imam Hussein ibn Ali-Radi ALLAH u ta’ala Anhu.

Thus Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu) was both Hassaniand Hussaini, a descendant of the Beloved Prophet Muhammad -Salla ALLAH u 'alayhi wa Sallam from his beloved daughter Sayyedatina Fatima-tuz-Zahra (RA). For this reason, the Sindhis for example, lovingly call him "putar mithe mahbub jo" (the blessed son of the sweet Beloved Prophet - Salla ALLAH u ta'ala alayhi wa Sallam).

The genealogical roots of Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu)can be traced to Habib ul-A'zam Sayyaduna Muhammad-Salla ALLAH u ta'ala alayhi wa Sallam- as follows:
Ghaus al A'zam Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu), son of
As-Sayyed Abu Salih Musa, son of
As-Sayyed Abdullah al-Jili, s/o
As-Sayyed Yahya as-Zahid, s/o
As-Sayyed Muhammad, s/o
As-Sayyed Dawud, s/o
As-Sayyed Musa, s/o
As-Sayyed Abdullah, s/o
As-Sayyed Musa al-Jawn, s/o
As-Sayyed Abdullah al-Mahd, s/o
As-Sayyed al-Hassan al-Muthanna, s/o
Sayyedina al-Imam al-Hassan, Radi ALLAH u Anhu, son of
Imam ul mashariqi wal magharib, Sayyedina Amir-ul-Momineen-Sayyedna Hazrat Ali (Karram-al-ALLAHU wajha-hul-kareem) and
Sayyedatina Fatima -tus-Zahra, (Radi ALLAH u Anha) the blessed daughter of
Khaatam an-Nabiyyin Habibi Rabbil aalameen Sayyedina wa Mawlana Muhammad ibn Abdullah, Nurin min Nurillah, ALLAHumma Salli wa Sallim wa Baarik alayh.(Cited by Shaykh Abdur Rahman ibn Shaykh Umar Ali al-Qadiri, in Al-Jawhar un Nafis, The Most Precious Pearls, p. 29).

What better way is there to end this section and indeed all the remaining sections than with this hymn which is full of blessings and mercy of ALLAH (SWT).
Yaa Hayyu Yaa Hayyu Yaa Qayyum
Yaa Hayyu Yaa Hayyu Yaa Qayyum
O The Ever-Living, O The Ever-Living, O The Self-Subsisting by whom all subsist
O The Ever-Living, O The Ever-Living, O The Self-Subsisting by whom all subsist

Blessed Parentag
Hazrat Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu) is not only known as the greatest of all helpers, but was also a great preacher, a great educationalist, a great moralist and a great doctor of Muslim law. He was the glory of the learned and the light of Islam; the Spokesman of theologians, the Interpreter of men of spiritual knowledge, the unique Leader of Leaders; the Leader of nations; the Chief of the chiefs; the Succour of men and the Jinn; the Reviver of Religion; possessed of very high and perfect spiritual knowledge; and hailed as the Honour of Religion
In Persia, in a place called Naif in the district of Jilan, in the South of the Caspian Sea, there lived a pious and God fearing man. He was Hazrat Abu Saleh Jangi Dost (RA). He used to spend most of his time in the contemplation and love of ALLAH (SWT).

Once he was sitting on the bank of a river in deep contemplation, when upon opening of his eyes, he saw an apple floating down the river. The apple, which reached him near the bank, was taken up and eaten by him. Soon after, his conscience questioned the propriety whether the apple eaten by him was lawful. He got up and walked along the bankof the river towards the sides from where the apple had come, in order to find out the owner of the garden where from the apple had fallen into the river. Hazrat intended to pay him the price for the apple in order to make the energy derived from that apple lawful, since he had eaten it, without his permission.

After a long journey, he reached a spot where appeared a large garden on the bank of the river, which convinced him that the apple eaten by him had fallen from that garden. Upon inquiry he learnt that the garden belonged to Hazrat Abdullah Sawmai (RA). Hazrat Abu Saleh (RA) approached him and begged his pardon for eating the apple of his garden without his prior permission. Such an approach made Hazrat Abdullah Sawmai (RA) to perceive that Hazrat Abu Saleh (RA) was a pious and a noble man. He therefore, asked him to pay the price of the apple before his request for pardon was considered. The price was to serve under him as long as he desired. Hazrat Abu Saleh (RA) agreed to serve Hazrat Abdullah Sawmai (RA) for as long a period as his service was considered necessary.

After a few years service, Hazrat Abu Saleh (RA) asked the owner of the garden to grant him pardon and release him. Hazrat Abdullah Sawmai (RA), before pardoning and allowing him to leave, asked Hazrat Abu Saleh (RA) to agree to marry his daughter who, he was told, was blind, deaf, lame and paralytic of hands. After marriage he was also to stay with them until a child was born to them. These were the qualifying conditions of his release.

In order to obtain his pardon, Hazrat Abu Saleh Jangi Dost (RA) agreed to the proposal and the marriage was accordingly fixed up. When he entered the chamber of the bride, he saw instead a beautiful and healthy lady. He turned his eyes from her assuming that he had entered a wrong chamber because the lady before him did not tally with the description given to him.

By his Kashf (Clairvoyance) Hazrat Abdullah Sawmai (RA) understood the predicament of Hazrat Abu Saleh (RA) about his bride. He called him and explained to him that he had stated that his daughter was blind, because her eyes never fell upon any outsider other than members of their family; she was said to be deaf, because she had never heard untruthful statements; she was supposedly lame, because she never undertook and stepped on towards committing acts, alien to the laws of Islam.

Such a description of his wife enlightened Hazrat Abu Saleh (RA) with a new light and he began to live happily with his wife whose name was Ummul Khayr Fatima (RA). She was the pious daughter of Hazrat Abdullah Sawmai (RA), who was himself a great Sufi and Saint of his time and was a direct descendent of Hazrat Sayyeda-as-Shuhadaa Imam Hussein (RA)
In this Sayyed family of Saints, Hazrat Ummul Khayr Fatima (RA)gave birth to a son in 470 Hijri during the month of Rabi-ul-Aakhir. The child was named Abu Muhammad Abdul Qadir. Abu Muhammad was his Kuniet- that is the name by which he was familiarly called by relatives and neighbours.

Some of the Saints of the time foresaw the birth of Imam-ul-Awliya Hazrat Sayyedina Sheikh Abdul Qadir Jilani (RA)Hazrat Abu Bakar Bin Hawara (RA) once told some of his disciples that in the near future a great Wali (Saint) would be born in Ajam- a non-Arab country – who would be God fearing and highly respected by the people of his time and thereafter. His foot will be on the neck of all Walis (Saints) and Walis of his time would testify to the truth of his claim. Another Saint, Hazrat Ahmed Abdullah Bin Ahmed (RA) stated around about 468 AH, that shortly a child would be born in Ajam whose miracles (karamat) would be numerous and whose rank among Walis (Saints) would be very high.

From the above details, it will appear that Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu) was a direct descendent of Hazrat Sayyed Imam Hassan (AS) on his father’s side. From his mother’s side he descended from Sayyedina Imam Zainul Abedin (AS) son of Sayyeda-as-Shuhadaa Hazrat Imam Hussein (AS). He was therefore both a Hassani and Hussaini Sayyed tracing his lineage thereby to the two grandsons of Nabi-e-kareem Muhammad Mustafa (Sallalahu Alayhi Wa Sallam).

All the historians agree that the age of Hazrat’s mother was much above the normal age of child bearing, when this great Saint of Jilan was born to her. Despite having taken birth in such an advanced age of his mother, he was nevertheless, possessed of all the good faculties normally expected of a healthy child. The child was a born Wali (Saint). From the very birth, he was endowed with gems of Psychic powers. His Wilayat was obviously felt from his infancy.

Early life- Blessed Childhood
His first Karamat was witnessed, when as an infant child during the month of Ramadan, he would take his mother’s milk only at night and not during daytime. This fact has been proved on the evidence of his mother. Once the new moon of the month of fasting was not visible in the evening on account of clouds. In the morning people came to his mother to inquire whether the day was the first of Ramadan. She replied that her child did not take her milk during daytime, which indicated that the day was the first of Ramadan.

As a child, Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu) would not play with other children. The Psychic powers, which were exhibited by him in his infancy, naturally developed as he grew up, and were visible in all the stages of his holy life. Once the children of the vicinity, where Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu) with his mother was living, invited him to play. He led the game and asked all the children to say IL-LAL-LAH, when he would recite LA-ILAHA. This play of the children reciting LA-ILAHA-ILLALLAH (There is no God but God) could very well show the inclination and pursuits of the Leader.

He was quiet and sober from his early childhood and was generally disposed towards contemplation. His mother and his maternal grandfather, who themselves were, Walis (Awliya-e- karaam) naturally gave him the training that was necessary for a Wali. It may be said, that he was brought up in the cradle of Sufism. Whenever he thought of playing,he would hear a voice questioning him where he was going. At this, he would be frightened and would run back to take shelter in his mother’s lap.

At the age of ten, however, he attended school. The angels would ask his fellow students to make room for the Wali of ALLAH to sit in the class. He lived in Jilan up to the age of 18 years. In one day Hazrat would learn by heart as much of his lessons as others would take a week to master. One day, he was going to the fields for an excursion. A plough bullock was ahead of him. The animal suddenly turned round and told him that he was not born for the purpose of utilising his time on excursions. Frightened at this incident, he turned back to his house and climbed its roof. With his spiritual vision, he saw a vast assembly standing on Jabl-ul Arafat.

He then requested his mother to dedicate him to ALLAH and also allows him to proceed to Baghdad, which was then famous in the Muslim World as a great seat of learning for the acquisition of knowledge. The desire to acquire knowledge was intensely burning in the Hazrat’s heart and he overcame the love of his mother, his hearth and home, for the sake of ALLAH (SWT). He was not deterred by the prospect of hardships of a long and dangerous journey, and residence in a remote city without friends or relatives.

When his mother heard the proposal, she shed silent tears as she perceived that on account of her old age, she was not destined to see her dear son again, whom she had brought up so carefully and tenderly, after the death of her husband long age. But the Saintly Lady would not stand in the way of his devotion of ALLAH (SWT).

She sewed forty dinars (Gold Coins) into his garment, so that they might not easily be lost. It was his half share of the money left by his father. The other half was kept for his brother. He soon joined a small caravan, which was going to Baghdad.

From the time of his childhood, he had never uttered falsehood, but despite this trait of his character, his mother at the time of parting, took a vow from him that he should not tell even one lie under any circumstances. They then parted with heavy hearts. The separation between the son and the mother was sad and sublime. It was no less similar to that of the leading of Hazrat Ismail (AS) by his father, Sayyedina Hazrat Ibrahim (AS) for sacrifice under divine orders, as the separation in either case was not for wealth, rank or fame, but for the sake of ALLAH (SWT).

The caravan passed quite safely as far as Hamadan, but beyond that place, a gang of sixty robbers fell upon the caravan and plundered it, but none laid violent hands upon Hazrat, taking him to be a penniless, religious youth. One robber however, questioned him whether he had anything with him. He readily said he had forty dinars sewed into his garment. The man took it as a joke and went away. Another robber also asked the same question from Hazrat, and on receiving the same reply, moved off. They reported the incident to the leader of the gang, who ordered the production of the youth before him. Accordingly, when he was taken before the gang leader, he said the same thing, which he had stated before. The garment was then cut open and the forty dinars were foundOn seeing the "dinars" the leader was astounded and asked Hazrat what had made him to tell the truth when he knew that he too would be robbed. He replied that he had promised his mother not to tell a lie under any circumstances. Hazrat added that if he had told a lie on the very first stage of his journey undertaken for the sake of acquiring knowledge of religion, he would obviously have no chance of acquiring any real knowledge of religion at subsequent stages of his career. Upon this, the robber realizing the felonious life he and his companions had led, burst into tears and said that he had been breaking the commands of ALLAH (SWT) throughout his life, while a youth was so conscientiously fulfilling his vow made to his mother.

By placing his hands upon the hands of Hazrat, the leader of the robbers solemnly vowed to give up robbery. The other robbers also followed their leader and repented. The robbed belongings were returned to their owners. The conversion of the gang of robbers was not only due to Hazrat’s strict adherence to truth but to his psychic powers also. Most of the authorities are of the opinion that this incident showed the greatness of Sayyedina, in the making. Had his nature not been truthful in origin-such a courageous and unwavering stand for truth in the face of such heavy odds- this would not have been possible for him.

پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:00 AM
Sheikh Abdul Qadir Jilani Part 2

According to Shaykh Imam Taqiyyu 'd-din Muhammad al-Wa'iz al-Lubnani [the Lebanese] (may ALLAH bestow His pardon upon him), in his book entitled "The Garden of the Pious and the Virtues of the Excellent" [Rawdat al-Abrar wa Mahasin al-Akhyar], this is what happened- when he –Hazrat Shaikh Sayyed 'Abd al-Qadir Jilani (RA)- was about to enter Baghdad, he was stopped by Hazrat al-Khidr (peace be upon him), who prevented him from entering the city, and told him: "I have no instruction to allow you to enter for the next seven years." He therefore settled on the bank [of the River Tigris] for seven years, gathering vegetables of the kind permissible to eat, to the point where his neck was becoming tinged with the color green. Then he got up one night and heard a voice addressing him with the words: "O 'Abd al-Qadir, enter Baghdad!"

He thereupon entered the city. The night was rainy and cold, so he approached the convent [zawiya] of Shaykh Hammad ibn Muslim ad-Dabbas (RA), but the Shaykh said: "Lock the door of the convent, and put out the light!" Huzoor Sheikh Sayyed Abdul Qadir Jilani (RA) just sat down by the door, and ALLAH (Exalted is He) cast sleep upon him, so he fell asleep. When he awoke, he was in a state of major ritual impurity [due to the emission of semen], so he performed a total ablution. Then ALLAH (Exalted is He) cast sleep upon him again, and again he lost his state of ritual purity. This same experience was repeated seventeen times, and he performed a complete ablution in the wake of each occurrence. Finally, when the dawn was at hand, the door was opened and Huzoor Sheikh 'Abdul-Qadir Jilani (RA) stepped inside.

Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) meets Shaykh Hammad ad-Dabbas (RA).
Shaykh Hammad (RA) came forward to welcome him, embraced him and gave him a hug. There were tears in his eyes as he said to him: "O my son, 'Abd al-Qadir, today it is our turn to be in charge here, but tomorrow it will be yourturn. So, when you have taken charge, deal fairly with this old head of gray hair!"
(This concludes the excerpt from "The Garden of the Pious and the Virtues of the Excellent" [Rawdat al-Abrar wa Mahasin al-Akhyar].)

The following is a quotation from "The Splendor of the Mysteries" [Bahjat al-Asrar], by Shaikh Imam al-Awhad Nur ad-Din Abu 'l-Hasan 'Ali ibn Jarir ibn Mi'dad ibn Fadl ash-Shafi'i al-Lakhmi:

--“All hail to a newcomer, upon whose arrival the first showers of blissful good fortune began to arrive, for a land in whose towns he alighted, and where the clouds of mercy came in succession, to the general benefit of its modern and its ancient districts, and right guidance was multiplied therein, so that light was shed by its spiritual deputies [abdal] and its mainstays [awtad], and the delegations of good tidings arrived there on one another's heels, so that all its propitious times and festivals [a'yad] dawned brightly, and the heart of 'Iraq began to glow with the light of his love, ecstatic with joy, while the tongue of its frontier access-road responded to the advent of his countenance by uttering encomiums in praise of ALLAH (SWT).”--
[In the words of a poet]:
Upon his arrival the clouds gave forth refreshing rain, and green grass covered the whole of 'Iraq Sinful transgression passed away, and the right direction was made quite clear.

Its palm trees flourished, its desert became a haven, its pebbles turned into pearls, and its lights shone plain to see.
Because of him, the bosom of 'Iraq swelled with an ardent longing, and in the heart of Najd his virtues were the cause of ecstasy.

In the East the sparks of his light were seen as lightning flashes, and in the West the mention of his splendor was heard as the clap of thunder.

(This concludes the excerpt from "The Splendor of the Mysteries" [Bahjat al-Asrar], quoted here in abridged form.)
The Sheikh’s Education
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) embarks on the quest for knowledge.
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu)had come to understand that the pursuit of knowledge ['ilm] is an obligatory religious duty [farida], incumbent on every Muslim, and that it is the cure for sick souls, since it is the most explicit route to true devotion, the most effective evidence thereof, the clearest guidance thereto, the highest of all the ladders of certainty, the loftiest of all the degrees of conviction, the most magnificent of all the ranks of religion, and the most splendid of all the stations held by those who are rightly guided. Because he understood this well, he rolled up the sleeve of earnestness and serious endeavor in the effort to acquire it, and wasted no time in the pursuit of its branches and its roots. He sought out the leading Sheikhs, the signposts of right guidance, the scholars of the Islamic community ['ulama' al-umma]. He embarked on the study of Islamic jurisprudence [Fiqh], after reading the Glorious Qur'an until he was thoroughly familiar with it.

In studying both the inner content and the obvious meaning of Islamic legal doctrine, he derived benefit from the wise instruction of Abu 'l-Wafa 'Ali ibn 'Uqail al-Hanbali, Abu 'l-Khattab Mahfuz al-Kaludhani al-Hanbali (RA)amongst other revered and respected Saints and sheikhs of their time and also, according to some accounts, Abu Saeed al-Mubarak ibn 'Ali al-Mukharrimi al-Hanbali(RA). He learned to recognize the established doctrine of a school of law [madhhab], as well as areas where expert opinions differ, and he mastered both the branches and the roots of the subject.He studied customary good manners [adab] under Abu Zakariyya' Yahya ibn 'Ali at-Tabrizi (RA), and heard the Prophetic Tradition [Hadith] from a number of experts.

Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) embarks on the Spiritual Path [Tariqa].
Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (Radi ALLAH-u ta'ala anhu) became the pupil of Abu 'l-Khair Hammad ibn Muslim ibn Duruh ad-Dabbas (RA), and from him he acquired knowledge of the Spiritual Path [Tariqa]. From him he received his basic training, and with his help he set out on the spiritual journey. May ALLAH (SWT) be well pleased with them both.

Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA) took to wearing the noble patched cloak [khirqa], which he received from al-Qadi [the Judge] Abu Saeed al-Mubarak al-Mukharrimi (RA), to whom mention has previously been made. Al-Mukharrimi had worn it after receiving it from Shaikh Abu 'l-Hasan 'Ali ibn Muhammad al-Qurashi(RA), and al-Qurashi had acquired it from Abu 'l-Faraj at-Tartusi(RA), to whom it was handed down by Abu 'l-Fadl 'Abd al-Wahid at-Tamimi(RA), who had received it from the hand of his own Shaikh, Shaikh Abu Bakr ash-Shibli(RA). Ash-Shibli had acquired it from Shaikh Abu 'l-Qasim al-Junaid (RA), and al-Junaid had received it from his maternal uncle, as-Sari as-Saqati (RA), who upon whom it had been bestowed by Shaikh Ma'ruf al-Karkhi (RA). Al-Karkhi had received it from Dawud at-Ta’i (RA), who had obtained it from my master, Habib al-’Ajami (RA). It had been given to Habib al-'Ajami by Shaikh al-Hasan al-Basri(RA), and al-Basri had received it from our patron, the Commander of the Believers [Amir al-Momineen], Sayyedina Imam Ali ibn Abi Talib (may ALLAH ennoble his countenance and be well pleased with him), who had received it from the Chieftain of the Messengers, the Beloved of the Lord of All the Worlds, Muhammad (on him be the most excellent blessing, and the most perfect greeting of peace). As for Prophet Muhammad (PBUH) himself (ALLAH bless him and give him peace), he had received it from Gabriel (peace be upon him), and Gabriel had received it from the Lord of Truth (Magnificent is His Majesty, and Sanctified be His Names).

During his stay in Baghdad, he established, by his conduct, that he was truthful and extremely charitable. During his stay, although he had to endure great hardships, by his natural talents and devotion, he very soon became the Master of Quran, Fiqh, Hadith and Arabic literature, with all its connected branches.

He was once teaching Quran and a verse was read. Several interpretations of the verse citing previous interpretations were quoted. In addition to these interpretations, so many other aspects and meanings of the verse were explained in detail, that Sheikh Jamal-din bin Jowzi, who was amongst the audience and was himself a renowned author of his time, admitted to a companion of his, that he knew of only eleven out of the forty different explanations of the verse given by Hazrat Ghaus-ul-A’zam (RA). Someone asked my master, Shaykh 'Abd al-Qadir Jilani (RA) what he had received from the Lord of Truth (Glorious and Exalted is He), and he replied: "Knowledge ['ilm] and good manners [adab]."

Life In Baghdad
The most attractive part of the life of a Wali is that which deals with his manners and customs as corresponding to those of the Holy Prophet (PBUH) and is in accord with the “Sunnah”. Hazrat Sheikh-ul-Islam, from the very beginning was devoted towards divine love and was engaged also in the service of mankind. He spent practically his whole life in such service to making especially in the educational and spiritual spheres.

In early life as a student during a year of famine in Baghdad- one day he felt very hungry. But he did not have any money to buy food. He was obliged therefore, to proceed towards the bank of the river Tigris to pick up some vegetables to satisfy his hunger. When he found something edible, he did not run ahead of the other hungry persons, who were around him, to first take and have it for himself. Such was his exemplary conduct, even when starving.
Once having been unsuccessful in his attempt to find any food, he returned to Baghdad in an exhausted condition and entered a mosque to take rest. There he found a stranger eating something. The stranger invited him to join and share the food, but he declined though he was on the point of starvation.

The stranger however requested Hazrat again to share his meal for the sake of ALLAH. Then only, he joined him. In the course of conversation the stranger learnt that he was Abdul Qadir of his own town Jilan, and was perturbed. He confessed to Hazrat that his mother had given him eight dinars to be given to him, but as he could not locate him in Baghdad and as he had no food for the last two days, he had that day purchased the meal out of that fund under such extreme circumstances.

He apologized and placed before Hazrat the balance in hand. Hazrat not only pardoned him, but returned to him the balance tendered, thereby depicting his benevolence.

Once in Baghdad deprived of substantial food for 20 days, he proceeded to the ruins of Aewan-I-Kisra to see if he could find any vegetable or edible roots. He preferred such search to seeking help from anyone, under anycircumstances. When he reached there, he found about seventy Walis already there in that same search for food. He returned to town and did not consider it proper to remain there and thereby reduce the quantity that may be found. Upon reaching back to the town, he met an unknown person from his native place. The stranger delivered him some pieces of gold and silver stating that those were sent by the mother of Hazrat Sheikh, to be delivered to him. He took them and immediately went back to the ruins of Kisra and distributed these pieces of gold and silver to those Walis, retaining one, with which he purchased food, which he shared with other needy persons. What a rare example of benevolence indeed.

Shaikh 'Abd al-Qadir's (RA) generous hospitality and his remarkable patience.

Every night, Shaikh 'Abd al-Qadir (may ALLAH be well pleased with him) would order the spreading of the table mat. He would eat with guests, and sit in the company of the handicapped. He was very patient with seekers of knowledge, so that no one who sat with him could imagine himself being treated more generously by anyone else. He would miss any friends who were absent, and would make enquiries about their situation, preserving his affection for them, and pardoning their bad deeds. If someone made him a solemn assurance, on oath, he would take him at his word, while concealing what he actually knew about him.

He had a supply of wheat, cultivated as lawful food [halal] by one of his companions from the rural outskirts, who planted it for him every year. Another friend of his used to grind it and bake it for him, producing four or five flat loaves of bread, which he would bring to him at the end of each day. The Shaikh (may ALLAH be well pleased with him) would then distribute some of the bread among those present in his company, piece by piece. Then he would store the rest for his own purposes. His manservant, Muzaffar, would stand at the door of his house, holding the bread on a tray in his hand, and calling out: "Who would like some bread? Who would like to eat supper? Who would like a place to shelter for the night?" If the Shaikh received a gift, he would distribute it, or part of it, among those present in his company, and he would find some way to compensate the giver. He would also accept a votive offering, and eat some of it himself. May ALLAH be well pleased with him.

In his Ta'rikh [History], the highly erudite scholar Ibn Najjar informs us that it was al-Jubba'i who said:
"Shaikh 'Abd al-Qadir Jilani (RA) once told me: 'I made a thorough scrutiny of all human actions, and I did not find any deed amongst them more meritorious than the providing of food, nor anything more noble than good moral character. I would love to hold this world in my hand, so that I could feed it to the hungry!' He also said to me: 'All I need is a sieve that keeps nothing from passing through. If a thousand dinars [gold coins] came my way, they would not even spend the whole night in my company.'"

It was Ahmad ibn al-Mubarak ar-Marfa'ani who said: "Among those who took tuition in Islamic jurisprudence [Fiqh] from Shaikh 'Abd al-Qadir Jilani (RA) , there was a Persian called Ubayy. He was totally absentminded, devoid of intellectual capacity, and he could hardly understand a thing, except after wearisome trouble and toil. He was there in our class one day, reading aloud to the Shaikh, when in came Ibn as-Samhal, who had just arrived to pay the Shaikh a visit. The visitor was amazed at the Sheikh’s patience with his student, and as soon as Ubayy had got up and left the room, Ibn as-Samhal turned to the Shaikh and said: 'I am truly astonished by your patience with this would-be jurist [mutafaqqih]!' To this the Shaikh replied: 'My tiresome labor with him will be soon be over. Before the week is out, he will have passed on to ALLAH (Exalted is He).' We were so surprised to hear him say such a thing, that we took to counting thedays, one by one, until Ubayy died, on the last day of the week. Ibn as-Samhal was in attendance that day, in orderto join his funeral prayer, and he expressed his amazement at the Sheikh’s announcement of his death, before the arrival of his appointed term. May ALLAH bestow His mercy upon him, and may He be well pleased with our Shaikh!"

Shaikh 'Abd al-Qadir Jilani (RA) entertains the chieftains of Mount Qaf.

Shaikh al-Bata'ihi also said: "When I entered the presence of our master and our very own Shaikh, Shaikh 'Abd al-Qadir (may ALLAH be well pleased with him), one day in his private apartment, I discovered in his company four individuals whom I had never seen before that moment. I therefore stood in my place, until they got up and took their leave of him, at which point the Shaikh said: 'Go and catch up with them, and ask them to offer a prayer of supplication [du'a] on your behalf!' So I caught up with them in the courtyard of the schoolhouse, and asked them to offer a prayer of supplication on my behalf. One of them said to me: 'You deserve our most hearty congratulations! You are the loyal servant of a man by whose blessed grace ALLAH preserves the earth intact, with its level fields and its rugged terrain, its continents and its oceans. In response to his prayer, ALLAH bestows His mercy on all creatures, be they pious or dissolute. We, and all the other saints [Awliya'], are within the safekeeping of the breaths he breathes, under the protection of his foot, and within the orbit of his command.' Then they departed, though I did not see where they went, so I returned to the Shaikh in a state of bewilderment. Before I had told him anything, he said to me: 'O 'Abdu'llah [Servant of ALLAH], you must not let anyone know what they said to you, so long as I am still alive.' 'O my master,' said I, 'who are those men?' and he replied: 'They are the chieftains of Mount Qaf, and they must be back in their own places by now. May ALLAH be well pleased with them!'"

Shaikh 'Abd al-Wahhab describes how his father, Shaikh 'Abd al-Qadir Jilani (RA), conducted his public speaking.
It was our master, Shaikh 'Abd al-Wahhab (may ALLAH bestow His mercy upon him), who said: "My father [Shaikh 'Abd al-Qadir] used to give lectures three times a week: twice at the schoolhouse [Madrasa]-early in the morning on Friday, and in the evening on Tuesday-and once in the guesthouse [rabita], early in the morning on Sunday. His lectures were regularly attended by the religious scholars ['ulama'], the jurists [Fuqaha'] and the Sheikhs, as well as many others. His public speaking was maintained for a period of forty years, starting in the year [A.H.] 521, and ending in the year [A.H.] 561. As for the period during which he also engaged in academic teaching [tadris] and the issuing of legal opinions [fatwa], that lasted for thirty-three years, starting in the year [A.H.] 528, and ending in the year [A.H.] 561. "In the course of his regular public session [majlis], some of the brethren used to perform Qur'anic recitation [qira'a], in a plain and simple style, without the modulations of chanting [alhan]. Qur'anic recitation was also performed at his session by ash-Sharif Mas'ud al-Hashimi.

"It was often the case that two or three men would die during his session.

"Four hundred inkwells were used, by learned men and others, to write down what he was saying in his discourse.
"He would often walk through the air, at some point during his session, taking several steps over the heads of his audience, then returning to the lectern. May ALLAH be well pleased with him!"

Jews and Christians embraced Islam at the hand of Shaikh 'Abd al-Qadir, in the course of his public sessions.
The companions of Shaikh Hammad ad-Dabbas are puzzled by the droning sound he makes during the night, so they ask Shaikh 'Abd al-Qadir Jilani (RA) to seek an explanation from him.

It was Shaikh Abu 'n-Najib 'Abd al-Qahir as-Suhrawardi (may ALLAH bestow His mercy upon him) who said: "A droning sound, like the droning of bees, could be heard every night, in the vicinity of Shaikh Hammad ad-Dabbas. Hiscompanions said to Shaikh 'Abd al-Qadir, one day in the year [A.H.] 580, when he was present in his company: 'Ask him about that!' So he asked him, and Shaikh Hammad told him: 'I have twelve thousand pupils, and I mention them all by their names every night. I beg ALLAH (Almighty and Glorious is He) to attend to the need of each and every one of them. If a pupil of mine is smitten so hard by a sin, that the appetite for it will not become exhausted, I ask Him to relent toward him, and to tolerate with compassion his persistence in that condition.'

"On hearing this, Shaikh 'Abd al-Qadir said: 'If ALLAH (Exalted is He) grants me a station of honor in His sight, I shall obtain from my Lord (Blessed and Exalted is He) a covenant on behalf of my pupils, binding until the Day of Resurrection, to the effect that not one of them will die without being in a state of repentance, and that I must be a guarantor for them in that regard.' Shaikh Hammad then said: 'I bear witness that ALLAH will surely grant him that commitment, and that he will spread the shade of his noble dignity over them. May ALLAH be well pleased with them all.'"

When Shaikh 'Abd al-Qadir Jilani (RA) sneezes, one Friday, the reigning Caliph is terror-stricken by the popular response.

Ibrahim ad-Dari once said: "Every Friday, when our own Shaikh, Shaikh 'Abd al-Qadir (may ALLAH be well pleased with him), was passing by on his way to the congregational mosque [jami'], the people in the markets used to pause from doing business, in order to beg ALLAH to satisfy their needs for his sake. He possessed a great prestige [sit] and a great voice [sawt], a dignified bearing [samt] and an impressive silence [samt]. When he happened to sneeze, one Friday, the people commiserated with him so loudly that a tumultuous clamor was heard, as those in the congregational mosque joined the chorus of voices crying: 'May ALLAH bestow His mercy upon you, and may He make you the instrument of His mercy! The reigning Caliph, al-Mustanjid-bi'llah, was in a special compartment [maqsura] in the mosque, and when he asked: 'What is all this din and clamor?' he was told: 'Shaikh 'Abd al-Qadir happened to sneeze.' This had a terrifying impact on the Caliph!"

Shaikh 'Abd al-Qadir Jilani (RA) hears unseen speaker urging him to apply for a loan.

It was Shaikh Abu Muhammad al-Jubba'i who said: "Shaikh 'Abd al-Qadir (RA) once told me: 'I was sitting one day on a spot in the desert, going over my lessons in Islamic jurisprudence [Fiqh]. I found it difficult to concentrate on my studies at that time, since I was suffering great hardship due to poverty. Suddenly, I heard someone speaking to me, though I could not see his physical form. He said: "You should borrow enough to help you in the study of jurisprudence," or maybe he used the expression, "the pursuit of knowledge." To this I responded by saying: "How can I expect to get a loan, when I am a pauper, and have no means of paying it back?" He then said: "You just do the borrowing, and we shall accept responsibility for settling the debt incurred." I thereupon went to a man who sold groceries, and I said to him: "I must ask you to do business with me on the following terms: Whenever ALLAH makes things easy for me, I shall give you [what I owe you], and if I die, you will consider me clear of any obligation. Each day, you will give me one whole loaf of bread, as well as some garden cress [rashad] in another half-loaf."

"'As soon as he heard my proposal, the grocer burst into tears, and he said: "O my master, I am entirely at your disposal, whatever you may wish!" He insisted on treating me as if he was my servant, so I used to receive from him, each and every day, one whole loaf of bread and some garden cress in another half-loaf. I kept this up for a certain period of time, but a day came when I felt a pain in my breast, because of my inability to give him anything. At that point I heard myself told: "Go to such-and-such place, and whatever you happen to see there, lying on the pile ofrubble, take it and hand it over to the grocer," or the invisible speaker may have used the expression, "settle your debt with it." When I went to that place as instructed, I noticed a big chunk of gold on the pile of rubble, so I picked it up and gave it to the grocer.'"

In 521 Hijri, Hazrat Abu Saeed Mubarik Bin Mukharrimi gave over his Madrasa to Huzoor Sheikh Syed Abdul Qadir Jilani Al-Hassani wal Hussaini- (RA), In the beginning, there were only very few students; but soon his fame for learning, piety, inner illumination, veracity, and strict adherence to Sharia spread far and wide and people from all over the world began to flock round him to reap the benefits of his lectures and sermons. Gradually the existing building proved too small for the ever-increasing students, and in 528 AH, adjacent houses had to be acquired. For thirty-three years between 528 and 561, he devoted himself to the cause of Education. He himself taught Muslim Law, commentaries on the Quran, Hadith, Syntax (grammar) and other Islamic subjects. Students from every part of Iraq and all over the Muslim world came to his Madrasa, where they received free education with boarding and lodging provided.

Spiritual Advancement
He sought the company of holy men and was intimate with them. After completion of his studies, he became more severe on his own self. He began to deny himself the many cravings of life, except the barest minimum merely to sustain life.

When his devotion towards "Mujahida" increased, he left Baghdad and went to a place called Sauster. Hazrat has said “Do not expect to be included in the company of spiritual people, unless you have become an enemy of your whole-self and have become absolutely separated from all the organs of your body and all your limbs, and have cut off all connections with your existence, your movements, your speaking your hearing and seeing, with your efforts and your intelligence, and with every thing that proceeds from you, before your spiritual existence come into being with you”.

He explained "All that will be found in you, after spiritual existence is breathed into you, because all these things constitute a screen between you and your Lord. You should consider your whole being and your parts as idols together with the rest of the creation and you should not obey any of them. Then you will learn the secrets of divine knowledge and acquire extraordinary powers".

"Then you will truly become a manifestation of the powers of God; you will hear, see, speak, and understand through God, and will have comfort and rest through HIM. Thus you will be blind and deaf to any thing besides ALLAH, so that you will not find anything existing besides Him".

It was Abu 's-Sa'ud al-Huraimi who said: "I once heard our master, Shaikh 'Abd al-Qadir (may ALLAH be well pleased with him), say:

"'I stayed in the deserts and ruined areas of 'Iraq for twenty-five years, as a solitary wanderer. I did not get to know my fellow creatures, and they did not get to know me. My only visitors were groups of the men belonging to invisible realm [ghaib], as well as some of the jinn. I used to show them the way to ALLAH (Almighty and Glorious is He)

پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:02 AM
Sheikh Abdul Qadir Jilani Part 3

"'I was also escorted by al-Khidr (peace be upon him), when I entered 'Iraq for the very first time, though I did not then know who he was, and he stipulated that I must never contradict him. When we reached a certain spot, he said to me: "Sit down and stay here," so I sat down and stayed where he told me to stay, for three whole years. He would come to see me once each year, and he would tell me: "Stay here in your place, until I come to you again!” "'The charms of this world, its ornaments, and its desires kept coming to me, in all their shapes and forms, but ALLAH (Almighty and Glorious is He) would always shield me from being influenced by their attraction. The devils [shayatin] would also come to me in various disturbing guises, and they would engage me in combat, but ALLAH would always strengthen me against them. My own lower self [nafs] would adopt a certain attitude toward me: at one time it would humbly beseech me to let it have what it wanted, then at another time it would engage in a fight with me, but ALLAH would always help me to keep it under control. I took my lower self sternly to task, and whenever a particular method [Tariqa] of spiritual discipline proved effective for this purpose, at an early stage, I would embrace it, grasp it firmly with both my hands, and continue to apply it on a regular basis.

"'I stayed for a long period of time in the ruined areas of the big cities, taking my lower self sternly to task by applying the method [Tariqa] of spiritual discipline. Thus I spent one year eating food from the dumps, without drinking any water, and one year drinking water. Then I spent a whole year drinking water, but without eating food from the dumps, and another year without eating, drinking, or sleeping. I did fall asleep once, in the Great Porch of Chosroes [Iwan Kisra], on a bitterly cold night. I experienced a seminal emission in my sleep, so I got up and went to the bank of the river, where I performed a major ritual ablution. In the course of that night, I experienced forty seminal emissions, and I performed the major ritual ablution forty times on the bank of the river. Then I climbed back up to the Porch, afraid of falling asleep yet again. I also stayed for two years in the ruins of al-Karkh [an ancient suburb of Baghdad], where my only source of nourishment was the papyrus plant [bardi]. At the beginning of each year, a man would come to me with a jubbah made of wool.

"'I entered into a thousand different states of being [alf fann], in order to obtain relief from this world of yours, and my condition could only be diagnosed as dumbness [takharus], craziness [balam] and insanity [junun]. I used to walk barefoot amid the thorns and other hazards. If anything scared me, I would venture straight into it. Never did my lower self [nafs] prevail upon me, in the effort to get what it wanted, nor did anything ever seduce me with its worldly charm.'
"May ALLAH be well pleased with him!"

Shaikh 'Abd al-Qadir Jilani (RA) finds relief from almost unbearable pressures, by repeating two verses from the Qur'an.

It was Shaikh Abu 'Abd'illah an-Najjar who said: "Our master Shaikh 'Abd al-Qadir Jilani (RA) once told me: 'I would sometimes feel the weight of many burdens, heavy enough to make the mountains disintegrate, if they had been laidupon them. So, when those pressures multiplied upon me, I would set my forehead on the ground, and say [in the words of the Qur'an]:

So truly with hardship comes ease: Truly with hardship comes ease. (94:5,6) [fa-inna ma'a 'l-'usri yusra, inna ma'a 'l-'usri yusra.]

"'Then I would raise my head, and to my great relief, I would always find that those heavy pressures had been chased away from me.'"

Shaikh 'Abd al-Qadir Jilani (RA) experiences a spiritual crisis.

Shaikh Abu 'Abd'illah an-Najjar went on to say: "He once told me: 'During the time when I was engaged in the study of Islamic jurisprudence [Fiqh], attending the classes held by the Sheikhs, I would go out into the desert, instead of lodging in Baghdad. I would sit in the wasteland by night and by day. I used to wear a jubbah made of wool [suf], to cover my body, and on my head I wore a cap like a miniature patched cloak [khuraiqa]. I used to stroll barefoot among the thorns and other hazards. For nourishment, I used to eat carob beans, plucked from the thorn bushes, as well as vegetable waste and lettuce leaves, collected from the side of the stream and the bank of the river. If anything scared me at all, I would venture into it. I would subject my lower self [nafs] to strict discipline, until an unseen visitor [Tariq] came from ALLAH (Almighty and Glorious is He) to visit me, and I would experience such visitations by night and by day. I would go into the desert, utter loud screams, and feel a glowing sensation on my face. My condition could only be diagnosed as a form of dumbness [takharus] and insanity [junun]. I was carried off to the hospital [bimaristan], where I experienced strange states of being, until I died. Then they came to me with the shroud and the ritual washer of corpses, and set me on the washing bench to give me my final ablution. Then the visitation went away and left me.'"

As if in answer to a prayer, Shaikh 'Abd al-Qadir Jilani (RA) is greeted by a stranger, who turns out to be none other than Shaikh Hammad ad-Dabbas.

"'Then, not long after that, I experienced the visitation by night of spiritual states [ahwal], which I found difficult to understand, so I wished that ALLAH would provide me with someone who could disclose their meaning to me. When the next day came, I passed through the quarter known as al-Muzaffariyya, where a man opened the door of his house, and said to me: "O 'Abd al-Qadir, come over here!" So I went and stood in front of him, an

پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:07 AM
Sheikh Abdul Qadir Jilani Part 4

Polytheism [shirk] is not merely the worship of idols. It is also polytheism to yield to your own passionate desire, and to equate with your Lord anything whatsoever besides Him, be it of this world and its contents or of the Hereafter and what is contained therein. What is besides Him (Almighty and Glorious is He) is other than He, so when you rely on anything other than Him you are associating something else with Him (Almighty and Glorious is He). Therefore be wary and do not relax your guard, be fearful and do not develop a sense of security, and keep your wits about you so that you do not become careless and complacent.

Do not attribute any state or station to yourself, and have no pretensions to such things. If you are granted a special state, or elevated to some station, do not become identified with that in any way at all, for ALLAH is every day about some business, effecting change and transformation. He may intervene between a man and his heart, thereby separating you from what you had professed to be your own, and making you different from what you had imagined to be your fixed and permanent condition. You will then be embarrassed in the presence of those to whom you made such claims, so you had better keep these things to yourself and not convey them to others. If something does prove stable and lasting, acknowledge it as a gift, pray for the grace to be thankful, and keep it out of sight. But even if it turns out otherwise, it will still bring progress in knowledge and understanding, enlightenment, alertness and discipline. ALLAH (Almighty and Glorious is He) has said:
Such of Our revelations as We abrogate or cause to be forgotten, We replace with one better or as good. Do you notknow that ALLAH has power over all things? (2:106)

So do not underestimate the extent of ALLAH's power, have no misgivings about His planning and His management, and never doubt His promise. Take as your model the fine example set by ALLAH's Messenger (ALLAH bless him and give him peace). He experienced the abrogation of verses and chapters revealed to him, adopted in practice, recited in the niches [of the mosques], and written down in books; as they were withdrawn and changed and replaced by others, the blessed Prophet was moved to accept the new revelations. This applies to the external dispensation of the law. As for the inner aspect, the knowledge and spiritual state experienced in his own relationship with ALLAH, he used to say: "My heart gets coated with rust, so I beg ALLAH's forgiveness seventy times each day" ("a hundred times," according to another report).

The Prophet (ALLAH bless him and give him peace) would be moved from one state of being to another, and made to traverse the stations of divine proximity and the spheres of the unseen. The robes of light conferred upon him were changed as he progressed, so that each new stage would make the previous one seem dark, marred by shortcomings and inadequate observance of the guidelines. Thus he was trained to practice praying for forgiveness, because that is the best state for a servant, and constant repentance, because this involves acknowledgment of sin and shortcoming–properties of human nature inherited from Adam (peace be upon him), the father of mankind.

When the purity of Adam's spiritual state was stained by forgetfulness of the promise and covenant, he wished to dwell forever in the abode of peace, in the vicinity of the All-Merciful and Beneficent Friend, visited by the noble angels with greeting and salutation, but his self-will had come to be associated with the will of the Truth. That will of his was therefore broken, that state disappeared, that intimacy became remote, that station was degraded, those lights were dimmed, and that purity was spoiled. Then this chosen one of the All-Merciful recovered his awareness and was reminded. After being instructed in the acknowledgment of sin and forgetfulness, and trained in confession, he said:
"Our Lord! We have wronged ourselves. If You do not forgive us, and have mercy on us, we shall surely be among the lost!" (7:23).

Then came to him the light of guidance, the knowledge and inner understanding of repentance and its hidden benefits, but for which something formerly mysterious would not have become manifest. That old will was replaced by a different one, and the original state by another. He received the supreme consecration, and repose in this world and then in the hereafter, for this world became a home for him and his offspring, and the hereafter their refuge and eternal resting place.

In ALLAH's Messenger and favorite friend, therefore, as in his father Adam, the Chosen of ALLAH, ancestor of all dear and loving friends, you have an example to follow in confessing faults and praying for forgiveness under all circumstances.
Eighth Discourse from Futuh al-Ghaib
On drawing near to ALLAH
The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:

When you are in a particular condition, do not seek to exchange it for another, whether higher or lower. If you are at the gate of the King's palace, therefore, do not seek admittance to the palace itself until you are obliged to enter, under compulsion and not of your own accord. By compulsion I mean a stern, insistently repeated command. Do not content yourself with mere permission to enter, since this may be just a trick and deception on the King's part. You should rather wait patiently until you are compelled to go in, so that your entry into the palace will be through sheer coercion and gracious favor from the King. Then, since the action is the King's own, He will not chastise you for it. If any punishment is meted out to you, it will only be due to your wrong motivation, greed, impatience, uncouthness and discontentment with the situation in which you have been placed. When you do gain an entree to the palace, you must therefore bow your head in silence, keep your eyes modestly downcast and mind your manners as you perform the tasks and services assigned to you, without seeking promotion to the highest summit. Consider the words of ALLAH (Almighty and Glorious is He):

Strain not your eyes toward that which We have given for some pairs among them to enjoy–the flower of this world's life, that We may thereby put them to the test. Your Lord's provision is better and more lasting. (20:131)

This is an admonition by which He instructs His chosen Prophet (ALLAH bless him and give him peace) regarding attention to one's present state and contentment with gifts received. To paraphrase His words, "Your Lord's provision is better and more lasting," He is saying: "What I have given you in the way of good news, Prophethood, knowledge, satisfaction, patience, the guardianship of religion and a firm support therein-all this is more fitting and appropriate than anything I have given [to others]."

Thus all good lies in due attention to one's existing condition, in being content with it and ceasing to hanker after alternatives, for it can only be that something is yours by lot or is destined for another, unless it belongs to nobody and ALLAH has created it only as a trial. If it is destined for you, it will come to you, like it or not. Any display of unseemly conduct and greed in its pursuit would therefore be improper on your part, with nothing in knowledge or reason to commend it. If it is destined for somebody else, spare yourself the futile effort of chasing something which you cannot get and which will never come your way. If it is only a trial, not destined to belong to anyone at all, how could an intelligent person find it worth his while to pursue such a thing and seek to acquire it for himself? Thus it is proven that all good and safety lie in properly attending to one's present state.

When you are promoted to the upstairs room, and then to the roof, you must observe all the proprieties of quiet and polite behavior we have already mentioned. In fact you should redouble your efforts in that regard, because you are now closer to the King and nearer to danger. So do not wish for a change of state whether by promotion or demotion, and desire neither permanence and continuity nor alteration in your existing condition. You should have no self-willed option whatsoever, since that would amount to ingratitude for present blessings, and ingratitude brings disgrace upon him who is guilty thereof, in this world and the hereafter.

Let your conduct always be as we have told you, until you are promoted to a position which will become a permanent station for you, from which you will not be removed. You will then recognize it as a gift, self-explanatory and self-evident, so cling to it and do not let go. Ordinary saints [Awliya'] have changeable states, while permanent stations belong to the Abd’al.
ALLAH is in charge of your guidance!
Thirteenth Discourse from Futuh al-Ghaib
On submission to ALLAH's command
The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:
Do not exert yourself to attract prosperity or to avert misfortune. Prosperity will come to you if it is your lot, whether you seek to acquire it or view it with distaste. Misfortune will likewise overtake you if it is meant for you by destiny's decree, whether you be averse to it, or pray for it to go away, or confront it with patience and fortitude to please the Lord.

Your only resort is total surrender, allowing the process to work within you. If the experience proves to be a happy one, you must endeavor to show gratitude. Should it be an ordeal, you must exercise patience and perseverance, try to accept it with good grace, or lose yourself in it and become detached by virtue of the spiritual states [halat] you are given to traverse, and the stations [manazil] to which you are made to travel on the path of the Lord, whom you are commanded to obey and befriend, that you may get to meet the Companion Most High.

You will then be installed in a position where your predecessors are the champions of the truth, the martyrs and the righteous, so that you may see with your own eyes all those who have gone before you to reach the King, who have drawn close to Him and found in His presence every exquisite delight, joy and security, honor and bliss.

Let tribulation visit you. Allow it to take its course, and do not fret about its onset and approach, for its fire is not more terrible than the fire of Hell and its blazing inferno. According to traditions reliably ascribed to the best of humankind, the best of those ever carried by the earth and sheltered by the sky, Muhammad the Chosen (ALLAH bless him and give him peace), he said: "The fire of Hell will say to the believer, 'Move on, believer! Your light has extinguished my flame!' "

Is the believer's light that puts out the flame of Hell any other than the one that escorts him in this world, while disobedient sinners go unguided by it? Let this same light extinguish misfortune's flame, and let the coolness of your patience and your harmony with the Lord take the heat out of the suffering you have to undergo. The affliction will then have come not to destroy you, but to try you and to confirm the soundness of your faith, to consolidate the strength of your conviction, and to give you inwardly the good news from your Lord that He is proud of you. ALLAH (Exalted is He) says:

Indeed We shall try you till We know those among you who strive hard and persevere in patience, and till We test your record. (47:31)

When your faith has been established with the Lord of Truth, and you have conformed to His work with full conviction, all through His help and grace, you must then be ever patient, compliant and submissive. Let nothing happen in yourself or in others that would go against the commandments or the prohibitions of the Lord. Then, when an order is received from Him (Almighty and Glorious is He), give it your full attention and be quick to respond. Get moving and do not sit around. Far from being passively resigned to the divine decree and its action, you must exert your faculties and make every effort to carry out the order.

If you find yourself incapable of this, you must at once take refuge with your Lord (Almighty and Glorious is He). Resort to Him and humbly beg for pardon. Look for the cause of your inability to carry out His order, and for what impedes your inclination to obey Him. The problem may be due to your asking for trouble and behaving with bad grace in His service, to your frivolous attitude and confidence in your own ability and strength, to your conceited pride in your own knowledge, or to your associating your own self and His creatures with Him. As a result, He has barred you from His door, dismissed you from His obedient service, deprived you of the support of His helpful guidance, turned His gracious countenance away from you, treated you with disgust and loathing, and left you engrossed in your worldly worries, passions, self-will and desires.

Do you not recognize that all of this distracts you from your aim, and keeps you from the sight of Him who has created you, nourished you, blessed you with many gifts, and kept you alive?

Beware of being diverted from your Lord by anything other than your Lord. Everything besides your Lord is other than He, so accept nothing else in preference to Him, since He has created you for His own sake. Do not wrong your own soul by being preoccupied with other things to the neglect of His commandments, for that will cause you to enter the "Fire, whose fuel is men and stones" (2:24). You will be sorry, but your sorrow will not avail you. You will make excuses, but no excuse will be accepted. You will plead for another chance, but your plea will not be granted. You will seek to return to this world to make amends and put things right, but you will not be allowed to return.

Take pity on your soul and be kind to it. Make good use of the tools and instruments you have been given, by dedicating your intelligence, faith, inner awareness and knowledge to the service of your Lord. Let their light provide illumination amid the darkness of destiny. Hold fast to the divine commands and prohibitions, use them as guidelines on the path of your Lord, and leave the rest to the safekeeping of the One who created you and brought you into being. Be not ungrateful to Him who created you from dust and made you grow, who developed you from a sperm into a man. Do not wish for anything but that which He commands, and have no aversion except for that which He forbids. Let this wish be enough for all purposes of this world and the hereafter, and this aversion likewise. When you are in conformity with His commandment, all beings are at your command, and when you detest what He forbids, all loathsome things will flee from you wherever you happen to be or make your stay. ALLAH (Almighty and Glorious is He) has said in one of His Books:
O son of Adam, I am ALLAH; there is none worthy of worship besides Me. I say to a thing, "Be," and it comes into being. Obey Me; I will make you such that you say to a thing, "Be," and there it will be He has also said (Almighty and Glorious is He):

O lower world, if anyone serves Me, serve him, and if anyone serves you, give him trouble.

When His prohibition comes, you should be as if you had gone flabby in the joints, with your senses out of action, drained of energy, physically incapacitated, all passion spent, all outer perceptions erased and impressions effaced, oblivious of any influence, like a toppled throne in an empty room in a ruined building on a darkened lot, devoid of sensation and out of touch. Let your ears be deaf as if from birth, your eyes as if blindfold or inflamed or totally deprived of sight, your lips as if covered with swellings and sores, your tongue as if it were mute and dumb, your teeth as if they were abscessed and aching and loose, your hands as if they were paralyzed and without any grip, your legs and feet as if they were shaky and trembling and bleeding, your genital organ as if it were impotent and without any interest in sex, your stomach as if it were bloated and quite indifferent to food, your mind as if it were crazy and deranged, your body as if you were dead and being carried to your grave.

An order calls for strict attention and a quick response. A prohibition calls for holding back, recoil and disengagement. A decree of destiny calls for acting dead, for disappearing into non-existence. Drink this draught, swallow this medicine and be nourished by this diet, so that you may flourish in good health, and be cured of the sicknesses of sin and the diseases of desire, by ALLAH's leave (Exalted is He) and if He will.
Sixteenth Discourse from Futuh al-Ghaib
On trust and its stages
The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:
Nothing blocks you from direct receiving of ALLAH's grace and favor except your reliance upon people and connections, on good turns and handouts. Thus creatures are your obstacle to gaining a proper livelihood, in keeping with the exemplary practice of the Prophet. As long as you continue to depend on fellow creatures, hoping for their gifts and favors, going from door to door with your requests, you are associating His creation with ALLAH. He will therefore punish you with deprivation of that proper livelihood, namely the lawful earnings of this world.

Then, when you have renounced the habit of depending on people and associating them with your Lord (Almighty and Glorious is He), and have resorted to earning your own livelihood, you get to rely on this earning power and become complacent about it, forgetting the gracious favor of your Lord. You are once again behaving like a polytheist [mushrik], only now the polytheism [shirk] is concealed, of a subtler nature than the previous kind. ALLAH (Almighty and Glorious is He) will therefore punish you by depriving you of His favor and of direct access to Him.

When you turn from this in repentance, ceasing to allow the encroachment of polytheism, and forsaking reliance on your own earning power and abilities, you will see that ALLAH (Almighty and Glorious is He) is the Provider. It is He who supplies the means, the facilities and the energy one needs to make a living, and He is the One who enables all good results to be achieved. All sustenance is in His hand. At times He may supply it to you by way of other people, through your appealing to them while in distress or trying straits, or in response to your appeal to Him (Almighty and Glorious is He), sometimes by way of earned remuneration, and at still other times by His spontaneous favor, in such a way that you do not see the intervening cause and means.

You have turned again to Him, casting yourself down before Him, and He has lifted the veil between you and His favor. He has made Himself accessible to you, and graciously ministers to all your needs in the measure appropriate to your condition, acting like a kind and tactful physician who is also a friend to the patient. As a precaution on His part, and to purge you of any attachment to anyone but Him, He satisfies you with His favor.
Once your heart has been detached from all self-will, all lust and indulgence, craving and desire, there is nothing left in your heart except His will (Almighty and Glorious is He). So when He wishes to send you your allotted share (which you are bound to receive and which is not earmarked for any of His creatures apart from you), He will cause a desire for that share to arise within you, and will dispatch it to you so that it reaches you when you need it. Then He will help you to recognize that it comes from Him and to acknowledge Him with conscious gratitude as the sender and supplier of what you have received. As this moves you further away from attachment to creatures, from involvement with people, your inner being is emptied of all besides Him (Almighty and Glorious is He).

Then, when your knowledge and conviction have been fortified, when your feelings have been expanded and your heart has been enlightened, and your nearness to your Lord and your standing in His sight have thereby increased, as well your competence for the guarding of secrets, you will be allowed to know beforehand when you are to receive your allotted share. This privilege will be granted in your honor, to exalt your dignity, as a gracious favor and guidance from Him. ALLAH (Almighty and Glorious is He) has said:

And We appointed from among them leaders guiding by Our command, when they endured patiently, and had sure faith in Our signs. (32:24)
ALLAH (Exalted is He) also says:
As for those who strive in Our cause, We surely guide them in Our ways. (29:69)
And the Exalted One says:
Observe your duty to ALLAH. ALLAH will teach you. (2:282)

Then He will invest you with creative power, which you may exercise with clear and unambiguous permission, with tokens brilliant as the radiant sun, with His sweet words far sweeter than all sweetness, with inspiration true and unequivocal, untainted by the promptings of the self and the whisperings of Satan the accursed. ALLAH (Exalted is He) has said in one of His scriptures:
O son of Adam, I am ALLAH. There is none worthy of worship but I alone. I say to a thing, "Be," and it comes into being. Obey Me and I will make you such that you say to a thing, "Be," and it will come into being.

Thus He has dealt with many of His Prophets, His saints, and His special favorites among the children of Adam.
Seventeenth Discourse from Futuh al-Ghaib
On how the contact [wusul] with ALLAH is attained

The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:

When you attain the contact with ALLAH and get close to Him through His attraction and His helpful guidance–what is meant by attaining the contact with ALLAH (Almighty and Glorious is He) is that you make your exit from the sphere of creation, from passion and will and desire, and become securely linked to His action, so that no movement of yours affects either you or His creation unless by His decree, at His command and through His action this is the state of annihilation [fana'], which is another term for that contact. But attaining to the contact with ALLAH (Almighty and Glorious is He) is not like what we ordinarily understand by making contact with one of His creatures.

There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. (42:11)

The Creator is far above comparison with His creatures or analogy with His artifacts. When someone attains to the contact with Him (Almighty and Glorious is He), that person becomes known, through His introduction, to others who have already experienced the contact. In each case the experience is unique and peculiar to the individual concerned.

With each of His Messengers, Prophets and Saints, ALLAH (Almighty and Glorious is He) shares a secret to which no one else is privy. It may even be that a pupil holds a secret with which his Shaikh is not acquainted, just as the Shaikh may hold a secret unknown to a pupil whose progress has brought him to the very threshold of his Sheikh’s spiritual state.

When the pupil does reach the spiritual state of his Shaikh, he is separated from the Shaikh and his connection with him is severed. The Lord of Truth (Almighty and Glorious is He) becomes his guardian, and weans him from creatures altogether. The Shaikh is therefore like a wet nurse. Just as the foster-mother's suckling does not continue beyond two years, dependence on creatures does not outlast the cessation of passion and self-will. The Shaikh is needed as long as passion and self-will are still there to be broken, but not after these have been eradicated, leaving no stain or blemish.
When you have attained to the contact with the Lord of Truth (Almighty and Glorious is He) in the way we have explained, you must always feel safe from whatever is besides Him, for you will not see anything other than Him as having any existence at all. Whether in loss or in profit, in giving or withholding, in fear or in hope, you will see only Him (Almighty and Glorious is He), who is worthy of pious devotion and deserves to be begged for forgiveness. You must therefore be ever alert to His action, ready for His command, employed in His obedient service, aloof from all worldly or otherworldly beings of His creation. Do not attach your heart to any kind of creature.

Regard the entire created universe as a man who has been clapped in irons by a ruler of vast authority and stern command, of terrifying might and power. He has had the man shackled by the neck and legs, then crucified him on a cedar tree on the bank of a very turbulent river, of great width and depth and with a rapid current. Now the ruler is seated on his colossal throne, which towers high beyond reach. Stacked by his side are piles of darts, spears, bows and arrows and all sorts of weapons, in quantities that only he could estimate. He starts pelting the crucified victim with anything he fancies from that arsenal ... Well, let me ask you: Would it make good sense for a person witnessing all this to stop paying attention to the ruler as the focus of his fears and hopes, and to direct his attention, with all his fears and hopes, toward the crucified victim instead? Surely the sensible verdict on someone who acted like that would be to call him mentally deficient, idiotic, crazy, and more animal than human?

We seek refuge with ALLAH from blindness after sight, from separation after contact, from alienation after closeness and proximity, from error after guidance, and from unbelief after true faith.

This world is like the great swift-flowing river referred to above. Each day it carries more water, symbolic of the carnal appetites of mankind, their indulgence of those appetites, and the disasters that befall them in consequence. As for the arrows and assorted weapons, these represent the trials that destiny brings their way. For the most part, what human beings experience in this world is a series of misfortunes and woes, sufferings and adversities. Any comforts and pleasures they happen to find there are subject to pernicious contaminants.

The lesson drawn from this by any intelligent observer must be that he has no real life or relaxation except in the hereafter–provided he is a believer [mu'min], for this applies exclusively to believers. As the Prophet (ALLAH bless him and give him peace) said: "There is no life except the life of the hereafter." He also said: "There is no comfort for the believer this side of meeting his Lord." This has relevance for believers, like another saying of his (ALLAH bless him and give him peace): "This world is the believer's prison and the unbeliever's paradise." He also said: "The virtuous man is bridled."
In the light of all these traditions and our own direct experience, how can a case be made in favor of life in this world? The only true comfort lies in exclusive contact with ALLAH (Almighty and Glorious is He), in being in harmony with Him, and in casting oneself down in absolute surrender before Him. This is how the servant can find freedom from this world, to bask thenceforth in compassion and mercy, kindness and charity and gracious favor.
Only ALLAH is All-Knowing!
Eighteenth Discourse from Futuh al-Ghaib

پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:10 AM
Sheikh Abdul Qadir Jilani Part 5

n not complaining
The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:
Let me give you a piece of advice: Never complain to anyone about your luck, whether he be friend or foe, and do not accuse the Lord (Almighty and Glorious is He) of treating you badly and making you suffer misfortune. You should rather proclaim your blessings and your gratitude. Better even to tell a lie by expressing gratitude for a benefit you have not received, than to state the plain fact of your situation truthfully but as a complaint. Who is totally without the grace of ALLAH (Almighty and Glorious is He)? ALLAH (Exalted is He) has said:
And if you count the favor of ALLAH, you will never add it up. (16:18)

How many blessings you enjoy without acknowledging them for what they are! Do not settle for any mere creature as your confidant and intimate companion, and tell no one about your problems. It is rather with ALLAH (Almighty and Glorious is He) that you should be on intimate and confidential terms, and any complaining you do should be about Him and addressed to Him. Recognize no other party, for none has any power to bring you loss or gain, income orexpenditure, honor or disgrace, promotion or demotion, poverty or affluence, movement or rest. All things are the creation of ALLAH (Almighty and Glorious is He). They lie in the hand of ALLAH (Almighty and Glorious is He) and the way they function is at His command and by His leave. Each runs its course until a time appointed, and everything is regulated by Him. There is no advancing what He has postponed, and no putting back what He has brought to the fore. ALLAH (Almighty and Glorious is He) has said:
If ALLAH afflicts you with some hurt, none can remove it but He; and if He desires any good for you, none can repel His bounty. He causes it to reach whomsoever He will of His servants. He is the All-Forgiving, the All-Compassionate. (10:107)

If you complain about Him (Almighty and Glorious is He) while you are in good health and already enjoy some blessing, just wanting to get more and shutting your eyes contemptuously to the benefit and well-being you have received from Him, He will be angry with you and deprive you of both. He will give you something real to complain about, doubling your trouble, intensifying the chastisement and detestation and loathing you must suffer, and casting you down out of His sight.

You should be very wary of complaining, even if you were being dissected and having your own flesh clipped away with scissors. Beware, beware, and yet again beware! ALLAH, ALLAH, and yet again ALLAH! Escape, escape! Take care, take care!

Most of the various disasters that afflict a human being are due to his complaints against his Lord (Almighty and Glorious is He). How can one have any grievance against Him, when He is the Most Merciful of the merciful, the Best of all judges, Wise, Aware, Gracious, Compassionate; when He is Kind to His servants and not a cruel slave-master; when He is like a wise, sympathetic and kindly family doctor?

Would you find fault with a tender-hearted mother? The Prophet (ALLAH bless him and give him peace) said: "ALLAH is more merciful toward His servant than a mother toward her child."Be on your best behavior, you poor wretch! Persevere in the face of misfortune, even if you are incapable of patience. Then be patient even if you are incapable of conforming with good grace. Then conform with good grace if you are there to be found. Then cease to exist if you are nowhere to be found. O philosopher's stone, where are you, where can you be found and seen? Do you not heed His words (Almighty and Glorious is He):

Fighting is prescribed for you, though it be hateful to you. But it may happen that you hate a thing which is good for you, and may happen that you love a thing which is bad for you. ALLAH knows, and you know not. (2:216)

Knowledge of the reality of things has been kept from you under wraps, and you have been kept from it behind a screen. So do not misbehave yourself, whatever your likes or dislikes. Follow the sacred law in whatever may befall you, if you are in the state of piety [taqwa] which is the first step. Follow direct orders, without exceeding them, if you are in the state of consecration [wilaya] and the extinction of desire [khumud wujud al-hawa], which is the second step. Harmonize gladly with the divine action and become totally absorbed in the state of Badaliyya, Ghawthiyya, Qutbiyya and Siddiqiyya, which are the ultimate stages.

Stand clear of destiny's path; get out of its way. Give up self and desire. Keep your tongue from complaining. Provided you do this, then if what is meant for you is good, the Lord will grant you extra pleasure, happiness and joy; and if it is bad, He will keep you safe in His obedient service while it runs its course. He will absolve you of blame, and keep you unaffected while it lasts, until it is all over for you and becomes a thing of the past–as night ends with the dawning of the day, and as the chill of winter takes its leave when summer comes around. Here is an example for you, so note the moral well.

There are so many sins and errors and outrages, so many kinds of offenses and faults that cause defilement.
To be worthy of the company of the Noble Lord, one must be purged of the impurities of sins and failings. No one is granted an audience at His court unless he is unstained by the filth of pretentiousness and self-conceit, just as no one is fit for the company of kings without being cleansed of all impurities and every kind of stench and dirt. Misfortunes have an expiatory and purificatory effect. As the Prophet (ALLAH bless him and give him peace) so truthfully said: "One day's fever is atonement for a year [of sin]."
Twenty-second Discourse from Futuh al-Ghaib
On the testing of the believer's faith
The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:
ALLAH is always testing His believing servant in proportion to his faith. Thus if a person's faith is very great and steadily increasing, his trial will be great as well. The trial of a Messenger is greater than that of a Prophet, because his faith is greater. The trial of a Prophet is greater than that of a Badal, and the trial of a Badal is greater than that of a Wali. Each is tried according to his faith and certitude, on the basis of this saying of the Prophet (ALLAH bless him and give him peace): "We, the Community of Prophets, are the people most severely tried, then others according to the perfection of their faith."

ALLAH (Exalted is He) subjects these honorable masters to incessant testing, so they will always stay in His presence and never relax their vigilance, for He loves them. They are the people of love, who love the Lord of Truth, and the lover never likes to be far from his beloved. Affliction serves as a clamp for their hearts and a noose for their selfish natures, checking their tendency to drift away from their true goal and to place their confidence and trust in others instead of their Creator.As this becomes a permanent condition for them, their passions melt, their selves are broken, and truth is distinguished from falsehood. Then cravings, willful desires, and the appetite for pleasure and comfort in this world and the hereafter, all retract toward the sphere of the self, while toward the sphere of the heart come trust in the promise of the Lord of Truth (Almighty and Glorious is He), cheerful acceptance of His decree, satisfaction with His gifts, patient endurance of His trials, and the feeling of safety from the evil of His creatures. Thus the power of the heart is strengthened, and it acquires control over all the limbs and organs of the body. Tribulation fortifies the heart and certitude, verifies faith and patience, and weakens the self and the passions, because whenever suffering comes, and what it meets with in the believer is patience, cheerful acceptance, and surrender to the action of the Lord (Almighty and Glorious is He), the Exalted Lord is pleased with him and thanks him. Then he also receives help, additional blessings and success. ALLAH (Exalted is He) has said:
If you are thankful, I will give you more. (14:7)

When the self is moved to apply to the heart [qalb] for satisfaction of some carnal appetite or indulgence in some pleasure, and the heart agrees to this request without authorization and permission from ALLAH (Exalted is He), the result is disregard for the Lord of Truth, polytheism and sinful rebellion. ALLAH (Exalted is He) will therefore condemn them both to disappointment, trouble, subjection to other people, sickness and disease, injury and disorder. Both the heart and the self will get a share of this If the heart will not give the self what it wants, however, until it receives permission from the Lord of Truth (Almighty and Glorious is He) through inspiration [ilham] in the case of Saints, or explicit revelation [wahy] in the case of Envoys and Prophets (blessing and peace be upon them) and acts accordingly in giving or withholding, then ALLAH rewards them both with mercy and blessing, well-being and contentment, light and wisdom, nearness to Himself, affluence, security from disasters and help against enemies.

This you must know and remember it well! Be ready for trouble if you rush to respond to the self and to passion! Far better to pause in such cases, and await the Lord's consent (Glorious is His Majesty), so that you may remain safe in this world and the hereafter, if ALLAH (Exalted is He) so will.
Twenty-third Discourse from Futuh al-Ghaib
On contentment with one's lot from ALLAH
The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:
Be content with straitened circumstances and steadfastly persevere therein, until the prescript of destiny expires and you are promoted to a higher and finer level. There you will be comfortably installed and made secure, with no worldly or otherworldly problems, no persecution or harassment. Then you will progress beyond this stage to something even more delightful and wholesome.

Know that your appointed share will not be lost to you because you give up chasing after it, just as you will never get what is not your share, for all your greedy seeking, effort and exertion. Be patient, therefore, and resign yourself to accepting your present situation. Take nothing and give nothing on your own unless and until you are ordered to do so. Neither move nor keep still of your own accord, otherwise you will have to bear not just your own suffering, but that of a creature worse than you. This is because you do wrong to behave like that, and the wrong-doer is not overlooked. ALLAH (Almighty and Glorious is He) has said:
Thus We let some of the wrong-doers have power over others. (6:129)

You are in fact in the house of a King whose command is far-reaching, whose power is immense, whose army is vast,whose will is effective, whose authority is irresistible, whose kingdom is everlasting, whose sovereignty is enduring, whose knowledge is precise, whose wisdom is profound and whose judgment is just. Not an atom's weight on earth or in heaven eludes Him, nor does the wrong of the wrong-doer escape His notice. You are the biggest wrong-doer and the worst offender, because you have set up a partner to Him (Almighty and Glorious is He) by your self-willed behavior in dealing with yourself and His creation. ALLAH (Exalted is He) has said:
Ascribe no partners to ALLAH; ascribing partners to Him is a tremendous wrong. (31:13)
He also says (Exalted is He):
ALLAH does not forgive that any partner be ascribed to Him; less than that He forgives to whom He will. (4:116)

Be very wary of associating anything with ALLAH; do not come anywhere near it. Avoid it in all your behavior, both active and passive, by night and day, in private and in public. Beware of disobedience altogether, in your limbs and organs as well as in your heart. Abandon all sin, both outwardly and inwardly. Do not run away from Him (Almighty and Glorious is He), for He will overtake you. Do not quarrel with Him over His decision; He will demolish you. Do not question the wisdom of His judgment; He will put you to shame. Do not treat Him negligently; He will bring you to your senses and put you to the test. Do not start innovations in His house; He will destroy you. Do not speak of His religion to suit your own whim; He will ruin you and darken your heart, rob you of your faith and understanding, and make you subject to your devil, your lower self, your passions and desires, your family, your neighbors, your companions, your friends and all the rest of His creatures, even your domestic scorpions, snakes, jinn and other vermin. Thus He will upset your life in this world and prolong your punishment in the hereafter.
Forty-second Discourse From Futuh al-Ghaib
On the two conditions of the self [nafs]

The Shaikh (may ALLAH be well pleased with him, and grant him contentment) said:
The self [nafs] has two conditions and no third: The state of wellbeing and the state of tribulation. When it is undergoing tribulation, the signs are anxiety, complaining, resentment, protest and suspicion toward the Lord of Truth (Glorious and Exalted is He), and lack of patience, contentment and compliance. Indeed, there is likely to be ill-mannered behavior, the association of creatures and material objects with the Creator, and unbelief. When, on the other hand, it is in the state of well-being, the signs are greed, impetuosity, and the pursuit of carnal lusts and pleasures. As soon as it gratifies one desire, it goes after another, belittling the blessings it already possesses, such as food, drink, clothing, spouse, dwelling and means of transport. It finds faults and defects in each one of these blessings, wanting something superior and finer that is not part of its destined lot, while shunning what has been allotted to it. Thus the person gets into all kinds of trouble, and wades into many perils in a long and weary process that has no end or termination in either this world or the hereafter. As the saying goes: "Truly the harshest of punishments is the desire to have what is not one's allotted share."

When the self is undergoing tribulation, it wishes only to see it removed, forgetting all about enjoyment, lust and pleasure, and wanting none of them. Once relieved of suffering, however, it reverts to its frivolity, greed and impetuosity, to its recalcitrant disobedience of its Lord and its dedication to sinful rebellion against Him. It forgets all the trouble and pain, all the misfortune it went through previously. Now it is afflicted with even harsher trials and tribulations, because of the major sins it has perpetrated and committed, to wean it away from these and to restrain it from sinful acts in future, since well-being and comfort had failed to reform it, and its safekeeping lay rather in tribulation and pain.

If the self had behaved itself well when the affliction was removed, and had practiced obedience, gratitude and contentment with its lot, things would have been better for it in this world and the hereafter. It would have experienced increasing comfort, well-being, approval from ALLAH (Almighty and Glorious is He), pleasure, and help toward success.

Anyone who wishes for safety in this world and the hereafter must therefore cultivate patience and contentment. He must give up complaining to people, submit his needs to his Lord (Almighty and Glorious is He), practice obedience to Him, wait for happiness to come from Him, and be devoted exclusively to Him (Almighty and Glorious is He), since He is better than any other and than His entire creation. His deprivation is actually a gift, His punishment a blessing, His trial a remedy, His promise ready cash, His word a deed, His will a state of being. Surely His word "and His command when He intends a thing, is to say to it 'Be,' and it is" (36:82). All His deeds are good and wise and beneficial, although He keeps knowledge of the benefits concealed from His servants and reserves it to Himself alone. For His servants, therefore, it is most fitting and proper to be in a state of contentment and submission, to be dedicated to servanthood by fulfilling commandments, observing prohibitions, and submitting to the decree of destiny, to abandon preoccupation and combat with Lordship, which is the source of destiny's decrees, to be silent on questions of why and how and when, and to give up suspicion of the Lord of Truth (Almighty and Glorious is He) in all His phases of movement and repose.

All of this rests on the authority of the Hadith of Ibn 'Abbas (may ALLAH be well pleased with him and his father), from whom it is transmitted by 'Ata'. Ibn 'Abbas said: "I was riding behind the Messenger (ALLAH bless him and give him peace) when he said to me: 'My boy, take care of ALLAH and He will take care of you. Take care of ALLAH and you will find Him in front of you. So when you have something to ask, ask ALLAH, and when you seek help, seek help from ALLAH. The pen has already run dry from writing all that is to be, so if His servants were to strive to bring you some benefit not decreed for you by ALLAH, they would not be capable of it, and if His servants were to strive to cause you some injury not decreed for you by ALLAH, they would not be able to do it. So if you can relate to ALLAH with honesty and certitude [yaqin], do so; and if you cannot, there is much good in being patient with what you dislike. Know that help resides in patience, joy with sorrow, and "with hardship comes ease" (94:5).' "

It behooves every believer to make this Hadith a mirror for his heart, to wear it as his undergarment and his outer garb, to treat it as his own Hadith, on which he should act in all conditions, be he in motion or at rest, so that he may be safe in this world and the hereafter, and receive honor in both domains through the mercy of ALLAH (Almighty and Glorious is He).
Al-Fath ar-rabbani- The Sublime Revelation

Eighth Discourse
It was in the schoolhouse, in the late evening of Tuesday, the 19th of Shawwal, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said:

The pious pretender [mura'i] wears clean clothes, but his heart is filthy. He abstains from permissible things, and is too lazy to earn a livelihood. He eats off his religion, and exercises no self-restraint at all. He consumes things that are explicitly forbidden [haram]. His game may be hidden from the common folk ['awamm], but it is not concealed from the Elite [khawass]. His asceticism [zuhd] and obedient worship [ta'a] are all superficial. His external facade is splendidly fashioned, but his interior is a ruin.

Woe unto you! Obedient service to ALLAH (Almighty and Glorious is He) is performed by the heart [qalb], not the outer mold [qalab]. All these things are connected with hearts, innermost beings and spiritual qualities [ma'ani]. Strip yourself bare of what you now have on, so that I may get for you from the Lord of Truth (Almighty and Glorious is He) an outfit that will never wear out. Get undressed so that He may clothe you. Take off the garment of your indifference to the rights [huquq] of ALLAH (Almighty and Glorious is He). Take off the garment of your attachment to creatures and your idolization [shirk] of them. Take off the garment of lust, frivolity, conceit and hypocrisy, of your love of being acceptable to people and having them approach you and bring you gifts. Take off the clothing of this world, and put on the clothing of the hereafter. Divest yourself of your power, your strength and your very existence [wujud], and throw yourself down before the Lord of Truth (Almighty and Glorious is He) without power, without strength, without attachment to material means [sabab], and without idolatrous worship of any created thing. Then, if you do this, you will see His gracious and combat with Lordship, which is the source of destiny's decrees, to be silent on questions of why and how and when, and to give up suspicion of the Lord of Truth (Almighty and Glorious is He) in all His phases of movement and repose.

All of this rests on the authority of the Hadith of Ibn 'Abbas (may ALLAH be well pleased with him and his father), from whom it is transmitted by 'Ata'. Ibn 'Abbas said: "I was riding behind the Messenger (ALLAH bless him and give him peace) when he said to me: 'My boy, take care of ALLAH and He will take care of you. Take care of ALLAH and you will find Him in front of you. So when you have something to ask, ask ALLAH, and when you seek help, seek help from ALLAH. The pen has already run dry from writing all that is to be, so if His servants were to strive to bring you some benefit not decreed for you by ALLAH, they would not be capable of it, and if His servants were to strive to cause you some injury not decreed for you by ALLAH, they would not be able to do it. So if you can relate to ALLAH with honesty and certitude [yaqin], do so; and if you cannot, there is much good in being patient with what you dislike. Know that help resides in patience, joy with sorrow, and "with hardship comes ease" (94:5).' "

It behooves every believer to make this Hadith a mirror for his heart, to wear it as his undergarment and his outer garb, to treat it as his own Hadith, on which he should act in all conditions, be he in motion or at rest, so that he may be safe in this world and the hereafter, and receive honor in both domains through the mercy of ALLAH (Almighty and Glorious is He).
Al-Fath ar-rabbani- The Sublime Revelation

Eighth Discourse
It was in the schoolhouse, in the late evening of Tuesday, the 19th of Shawwal, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said:
The pious pretender [mura'i] wears clean clothes, but his heart is filthy. He abstains from permissible things, and is too lazy to earn a livelihood. He eats off his religion, and exercises no self-restraint at all. He consumes things that are explicitly forbidden [haram]. His game may be hidden from the common folk ['awamm], but it is not concealed from the Elite [khawass]. His asceticism [zuhd] and obedient worship [ta'a] are all superficial. His external facade is splendidly fashioned, but his interior is a ruin.

Woe unto you! Obedient service to ALLAH (Almighty and Glorious is He) is performed by the heart [qalb], not the outer mold [qalab]. All these things are connected with hearts, innermost beings and spiritual qualities [ma'ani]. Strip yourself bare of what you now have on, so that I may get for you from the Lord of Truth (Almighty and Glorious is He) an outfit that will never wear out. Get undressed so that He may clothe you. Take off the garment of your indifference to the rights [huquq] of ALLAH (Almighty and Glorious is He). Take off the garment of your attachment to creatures and your idolization [shirk] of them. Take off the garment of lust, frivolity, conceit and hypocrisy, of your love of being acceptable to people and having them approach you and bring you gifts. Take off the clothing of this world, and put on the clothing of the hereafter. Divest yourself of your power, your strength and your very existence [wujud], and throw yourself down before the Lord of Truth (Almighty and Glorious is He) without power, without strength, without attachment to material means [sabab], and without idolatrous worship of any created thing. Then, if you do this, you will see His gracious One who is truly devout [taqi] does not perform his worship of the Lord of Truth (Almighty and Glorious is He) in an affected manner, because it has become quite natural to him, so he worships ALLAH both outwardly and inwardly without any affectation on his part.

As for the hypocrite [munafiq], he is always pretending, wherever he may be and whatever he may be doing, especially when it comes to the worship of the Lord of Truth (Almighty and Glorious is He), which he fakes on the surface and inwardly neglects. He is incapable of experiencing the conduct of the truly devout. Every place has its motto [li-kulli makan maqal], and every job has men who are right for it [li-kulli 'amal rijal]; for war some men are naturally suited. O hypocrites, repent your hypocrisy! Come back from your fugitive exile! How can you let Satan laugh at you and vent his malice on you? You may perform the salat-prayers and keep the fast, but you do this for the sake of creatures, not for the sake of the Lord of Truth (Almighty and Glorious is He), and the same is true if you give charity [tasaddaqtum], pay the alms-due [zakkaitum] and go on pilgrimage [hajajtum]. You are: "Toiling, weary" (88:3). Soon you will be exposed to the heat of a scorching fire, if you do not come to your senses, repent and make amends. You must follow [the traditional Islamic practices] without heretical innovation [ibtida']. You must follow the teachings [madhhab] of the righteous predecessors [as-salaf as-salih]. Walk on the straight highroad [al-jadda al-mustaqima]. No extremes of religious doctrine! [la tashbih wa-la ta'til : lit., no ascription of human characteristics (to ALLAH), and no denial of all attributes (to Him)]. Just follow the Sunnah [exemplary practice] of ALLAH's Messenger (ALLAH bless him and give him peace) without affectation and artificiality [tatabbu'], without bigotry [tashaddud], without bragging [tamashduq] and intellectual pretentiousness [tama'qul]. You should be capable of what was possible for those who have gone before you (Almighty and Glorious is He), everything has need of him. This is something that does not come about through passive resignation [takhalli] and mere wishing [tamanni], but through something that becomes settled in the bosom [fi's-sudur] and is confirmed by active work ['amal].

O young man! Let dumb silence be your custom, unobtrusiveness your habit, and fleeing from creatures your whole aim and purpose. If you can dig yourself a den in the earth to hide away in, do it. This should be your regular practice until your faith has matured, your certitude [iqan] has gained a firm footing, the wing of your truthfulness [sidq] has grown all its feathers, and the eyes of your heart have both opened. Then you may rise up from your home in the ground and fly into the air of the knowledge of ALLAH. You will roam through the East and the West, over land and sea, across the plains and the mountains. You will tour the heavens and the regions of the earth, in the company of the Guide [Dalil], the Guardian [Khafir], the Companion [Rafiq]. So now set your tongue free to speak. Cast off the habit of unobtrusiveness. Stop running away from people, and come out of your den to meet them, since you can be a remedy for them without detriment to yourself. Never mind how few they may happen to be, or how many, and whether they come forward or back away. Be indifferent to their praise and their blame alike. Never mind. Wherever you alight, you will glean what you can [aina saqatta laqatta]. And you are with your Lord (Almighty and Glorious is He).

O my people! Be aware of this Creator, and practice good behavior in His presence. As long as your hearts are remote from Him, you will behave toward Him badly, but when they draw near, your conduct will improve. The pages at the palace gate indulge in foolish banter before the royal procession, but when the king rides by, a dumb silence falls upon them and they start to behave correctly, because they are now close to him. Each of them scurries to his corner.

Paying court to creatures is the very same thing as turning one's back on the Lord of Truth (Almighty and Glorious is He). You will find no salvation [falah] until you break off relations with people of influence and means, and stop regarding creatures as the source of benefit and loss. You are healthy yet sick, rich yet poor, alive yet dead, existent yet nonexistent. Till when this running away from the Lord of Truth (Almighty and Glorious is He) and avoidance of Him? Till when the cultivation of this world and the devastation of the hereafter? Each one of you has but a single heart, so how can he love both worlds with it? How can it contain both the Creator and the creation [al-khaliq wa'l-khalq]? How can this be achieved as a simultaneous condition in a single heart? This is a falsehood, and as the Prophet (ALLAH bless him and give him peace) says:
Falsehood holds itself aloof from faith [al-kadhibu mujanibu'l-iman].

Each earthenware pot exudes its own contents. Your deeds are clues to the firmness of your belief [i'tiqad]. Your outer is a clue to your inner. This is why a certain wise man said: "The outer is the address of the inner [az-zahir 'unwan al-batin]." Your inner is outwardly apparent to the Lord of Truth (Almighty and Glorious is He) and to His special favorites [khawass] among His servants. If one of these should ever come your way, you must behave decently in his presence. Repent your sins before meeting with him, consider yourself insignificant beside him, and relate to him with humility. If you humble yourself for the sake of the righteous [as-salihun], you are likely to be humble toward ALLAH (Almighty and Glorious is He). Humble yourself, therefore, because when a person humbles himself, ALLAH (Almighty and Glorious is He) will raise him up high. Be on your best behavior with anyone who is senior to you, because the Prophet (ALLAH bless him and give him peace) has said:
Blessed grace [baraka] resides in your seniors [akabir].

The Prophet (ALLAH bless him and give him peace) was not intending to refer to seniority in age alone, but to advanced age combined with pious dedication [taqwa] to fulfilling the commandments and observing the prohibitions [of the sacred law], and constant adherence to the Book and the Sunnah [i.e., the Qur'an and the Prophet's exemplary practice]. Of course not, because there is many an elder [shaikh] who deserves neither respect nor salutation, and in seeing whom there is no blessed grace. The Seniors [al-akabir] are the devout [al-muttaqun], the righteous [as-salihun], the pious [al-mutawarri'un], who put their knowledge into practice [al-'amiluna bi'l-'ilm] and who are sincere in their practice [al-mukhlisun fi'l-'amal]. The Seniors are the pure hearts that turn away from everything apart from ALLAH (Almighty and Glorious is He). The Seniors are the wise hearts with experience of ALLAH [al-'arifa bi'llah] (Almighty and Glorious is He), that know and are close to Him.

Whenever hearts abound in knowledge, they draw nearer to their Master (Almighty and Glorious is He). Whenever a heart contains love of this world, it is screened from ALLAH, and whenever a heart contains love of the hereafter, it is barred from nearness to ALLAH. To the degree of your longing [raghba] for this world, your longing for the hereafter is diminished, and to the degree of your longing for the hereafter, your longing for the Lord of Truth (Almighty and Glorious is He) is diminished. Be aware of your degrees, and do not assign yourselves to a level [manzil] on which ALLAH (Almighty and Glorious is He) has not placed you. This is why a certain wise man said: "If someone is not aware of his own degree, the decrees of destiny will make him aware of it [man lam ya'rif qadrahu 'arrafat-hu'l-aqdaru qadrahu]." Do not sit in a place from which you will be made to get up. When you enter a house, do not sit in a place in which the master of the house has not invited you to sit, because you may be told to move. If you refuse, you will be forced to get up, suffer humiliation, and be obliged to leave.

پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:13 AM
Sheikh Abdul Qadir Jilani Part 6

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O young man! You have been wasting your life on the study of books and memorizing the knowledge in them without putting it into practice. What good will it do you? As the Prophet (ALLAH bless him and give him peace) has said:
ALLAH (Almighty and Glorious is He) will say to the Prophets and the scholars on the Day of Resurrection: "You were the shepherds of the people, so how did you care for your flocks?" And He will say to the kings and the rich folk: "You were the custodians of my treasures. Did you reach out to the poor? Did you educate the orphans? Did you refund My due, which I prescribed to you?"
O my people! Take warning from the admonitions of the Messenger (ALLAH bless him and give him peace) and accept what he tells you. Your hearts are so hard! Glory be to the One who has made me capable of putting up with creatures! Whenever I yearn to fly away, along come the scissors of destiny to clip my wings, and yet I find consolation, of course, in the fact that I am residing in the parklands [barah] of the King.
Woe unto you, O hypocrite, you wish I would leave this town. If I did move on, the situation would be altered, the members would split up, and it would be a different story. But I fear the punishment of ALLAH (Almighty and Glorious is He) on account of the undue haste. I do not chart my own course; no, I cannot match the skill of destiny, so I comply with His wishes and submit to Him. O ALLAH, [grant] peace and salvation [salaman wa-tasliman]!"
Woe unto you! You scoff at me while I am standing by the door of the Lord of Truth (Almighty and Glorious is He). Summon the people to Him; you will see your response. I build one cubit upward and thousands downward. O hypocrites, you will see the torment of ALLAH (Almighty and Glorious is He) and His punishment in this world and the hereafter. The time is pregnant [hubla]; you will see what comes of it. I am subject to the transformative power [taqlib] of the Lord of Truth (Almighty and Glorious is He). Now He makes me become a mountain, then He turns me into a speck of dust. Now He makes me become an ocean, then He turns me into a drop of water. Now He makes me become a sun, then He turns me into a spark and a flash of lightning. He switches me around, as He switches night and day.
Every day He is about some awesome business. (55:29)
At every moment, indeed. You have all day, while others have this moment.
O young man! If you wish to breathe easy and feel good at heart [in aradta sa'ata's-sadri wa-tiba'l-qalb: lit., if you wish for expansiveness of the breast and goodness of the heart], do not listen to what people say, and pay no attention to their talk. Surely you know that many of them are neither intelligent nor perceptive, and that they have no faith [la yu'minun], but actually disbelieve and do not accept the truth? Follow the group [qawm] who understand none but the Lord of Truth (Almighty and Glorious is He), who listen to none but Him, and who see none but Him. Suffer with patience the harm done by people, as you seek the good pleasure [rida] of the Lord of Truth (Almighty and Glorious is He). Patiently endure the various trials by which He puts you to the test.
This is the normal practice [da'b] of ALLAH (Almighty and Glorious is He) in dealing with His humble chosen servants [ma'a 'ibadihi'l-mustafaina'l-mukhbitin]. He cuts them off from everything, and tests them with various misfortunes, disasters and ordeals. He makes things cramped for them in this world and the hereafter, and everywhere from the heavenly throne [al-'arsh] to the earth below. Thus He annihilates their existence. Then, when He has annihilated their present existence, He brings them into being for Him and for no other. He makes them reside with Him and not with any other. He produces them as another creation. In His own words (Almighty and Glorious is He):
Then We produced it as another creation. So blessed be ALLAH, the Best of Creators! (23:14)
The first creation was generic [mushtarak], but this creation is uniquely individual [mufrad]. He makes him distinct from his brethren and all other members of the human race. He changes his former character [ma'na] and replaces it. He makes what was his high point become his low point. He makes him a holy [rabbani: lit., belonging entirely to the Lord], spiritual [ruhani] being, whose heart has no room for contemplating creation, and the door of whose innermost being [sirr] is barred to creatures. He makes this world and the hereafter, the Garden [of Paradise] and the Fire [of Hell], and all created things and entities, appear to him as one single thing. Then He hands this thing over to his innermost being, and he swallows it whole, although there is no sign of his having done so.
Thus He manifests His power, as He manifested it in the staff of Moses (peace be upon him). Glory be to the One who manifests His power in whatever He wishes to whomever He wishes! The staff of Moses swallowed many bulky objects, such as ropes and other things, without any change in its shape and size. The Lord of Truth (Almighty and Glorious is He) wished to teach them that this was divine power [qudra] at work, not philosophical wisdom [hikma], because what the magicians [sahara] did on that day was philosophy and mechanical engineering [handasa], whereas what was manifested in the staff of Moses (peace be upon him) was power from the Lord of Truth (Almighty and Glorious is He), a preter-natural phenomenon [kharq 'ada] and a miracle [mu'jiza]. This is why the leader of the magicians said to one of his companions: "Take a look at Moses. What condition is he in?" and the man replied: "His complexion seems to have altered, and the staff is doing its work." Then he said: "This is through the action of ALLAH (Almighty and Glorious is He), not of his own doing, because a magician is not afraid of his own magic [sihr] and the craftsman does not fear his own work." Then he believed in Him, and his companions followed his lead.
O young man! When will you move up from wisdom to power? When will your putting wisdom into practice lead you to the power of ALLAH (Almighty and Glorious is He)? When will your sincerity [ikhlas] in your actions lead you to the door of nearness to your Lord (Almighty and Glorious is He)? When will the sun of direct knowledge [ma'rifa] let you see the faces of the hearts of the common folk [al-'awamm] and the elite [al-khawass]?
Do not flee from the Lord of Truth (Almighty and Glorious is He) on account of His trials. He is only testing you to find out whether or not you will go back to material concerns [as-sabab] and leave His door. Will you revert to the outer or to the inner? To the perceptible or to the imperceptible? To the visible or to the invisible?
O ALLAH, do not put us to the test! O ALLAH, bless us with nearness to You without a trial! O ALLAH, [grant us] nearness and kindness! O ALLAH, [grant] nearness with no remoteness! We lack the strength to bear remoteness from You, and to suffer tribulation, so bless us with nearness to You, as well as not having to go through the fire of misfortunes. But if there is to be no escape from the fire of misfortunes, let us experience it like the salamander, which is born and bred in the fire, and is neither harmed nor burned by it. Let it be for us like the fire of Abraham, Your special friend [khalil]. Cause herbs to grow all around us, as You caused them to grow around him. Enable us to need nothing at all, as You enabled him. Befriend us and take care of us, as You took care of him, and protect us as You protected him. Amin.
Abraham (peace be upon him) found the companion [rafiq] before the road [Tariq], the neighbor [jar] before the house [dar], the close friend [anis] before the loneliness, the healthy diet [himya] before the sickness, patience before the affliction, and cheerful acceptance before the verdict. Learn from your father Abraham (peace be upon him). Take him as your model in his words and his deeds. Glory be to the One who treated him kindly in the sea of his misfortune; the One who set him the task of swimming in the sea of affliction and helped him through it; the One who set him the task of charging against the enemy, while He was by the horse's head; the One who set him the task of climbing to a lofty spot, while His hand was at his back; the One who set him the task of inviting the people to his meal, while He took care of the expense! This is the inner, hidden kindness.
O young man! Be with ALLAH in silence at the advent of His decree and His action, so that you may experience many kindnesses from Him. Have you not heard of young Galen the philosopher [Jalinus al-hakim], and how he pretended to be dumb and stupid and speechless, until he became the store of all knowledge? The wisdom of ALLAH (Almighty and Glorious is He) will not come toward your heart because of your frequent raving, your quarreling and finding fault with Him.
O ALLAH, bless us with harmony and the abandonment of discord, and:
Give us in this world good, and good in the hereafter, and guard us against the torment of the fire! (2:201)

Eleventh Discourse
It was in the schoolhouse, in the early morning of Friday, the 29th of Shawwal, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said:
O my people! Be aware of ALLAH and do not be ignorant of Him. Obey ALLAH and do not rebel against Him. Comply with His wishes and do not oppose Him. Accept His decision gladly and do not quarrel with Him. Recognize the Lord of Truth (Almighty and Glorious is He) by His handiwork. He is the Creator [al-Khaliq], the Sustainer [ar-Razzaq], the First [al-Awwal], the Last [al-Akhir], and the Outer [az-Zahir] and the Inner [al-Batin]. He is the First from All Eternity [al-Qadim al-Awwal], the Endlessly Everlasting [ad-Da'im al-Abadi], the Doer [al-Fa''al] of whatever He will.
He shall not be questioned as to what He does, but they shall be questioned. (21:23)He is the Enricher [al-Mughni]. He is the Impoverisher [al-Mufqir]. He is the Benefactor [an-Nafi'], the Giver of Life [al-Muhyi], the Giver of Death [al-Mumit], the Punisher [al-Mu'aqib], the Feared [al-Makhuf] and the Hoped [al-Marjuw]. Fear Him and fear none other than Him. Look to Him in hope, and have no hope of any but Him. Move in the orbit of His power and His wisdom, until the power and the wisdom prevail. Make it your practice to stay with the black-on-white [i.e., the letter of the sacred law] until something arises to prevent you from doing so, then you will be preserved from infringing the sacred law [shar'].
We are speaking here in terms of spiritual significance [ma'na], not of outer form [sura]. Only a few righteous individuals [ahad as-salihin] get to this point. There is nothing we need that goes outside the sphere of the sacred law. This subject is familiar only to those who have experience of it, so it is not something you can recognize from the bare description. In all your affairs you should be in the presence of the Messenger (ALLAH bless him and give him peace), ready with girded loins to obey his commands and prohibitions and to follow him, until the King summons you to Himself. Then take your leave of the Messenger (ALLAH bless him and give him peace) and enter His presence.
The Abd’al [spiritual deputies] are so called only because they exert no willpower [la yuriduna irada] beside the Will of ALLAH (Almighty and Glorious is He), and exercise no preference [la yakhtaruna ikhtiyaran] beside His preference They apply the external regulations and perform the proper external deeds. Then they attend to the special tasks assigned to them individually. As they progress to higher degrees [darajat] and stages [manazil], they come under more and more commands and prohibitions, until they reach a stage [manzil] at which there is neither command nor prohibition, but where the orders of the sacred law are carried out spontaneously on their behalf and are credited to them, while they are personally in a state of detachment [ma'zil]. Their normal condition is that of absence [ghaiba] with the Lord of Truth (Almighty and Glorious is He), and they are present only when the moment comes for a commandment or prohibition to be observed. Thus they are careful not to violate any of the rules of the sacred law, because nonobservance of obligatory acts of worship ['ibadat mafrudat] constitutes heresy [zandaqa], while the perpetration of things forbidden [mahzurat] is a sin of disobedience [ma'siya]. The obligatory religious duties [fara'id] never cease to be incumbent upon anyone under any circumstances.
O young man! Act in conformity with His ordinance [hukm] and His knowledge, and do not go beyond what is prudent. Do not forget the covenant ['ahd]. Struggle with your lower self, your passions, your devils, your natural impulses and your [attachment to] this world. Never despair of the helpful support [nusra] of ALLAH (Almighty and Glorious is He), because it will come to you with your steady perseverance. ALLAH (Almighty and Glorious is He) has said:
Surely ALLAH is with those who are patient. (2:153)
The party [hizb] of ALLAH, surely they will be the victors. (5:56)
As for those who strive in Our cause, surely We shall guide them to Our paths. (29:69)
Restrain the tongue of your lower self from its tendency to complain to fellow creatures. Be an adversary for the sake of ALLAH (Almighty and Glorious is He) against it and against all creatures. You must command them to obey Him and forbid them to sin against Him. You should prevent them from going astray, introducing heretical innovations [ibtida'], following the passions and indulging the lower self. You should instruct them to follow the Book of ALLAH (Almighty and Glorious is He) and the Sunnah of ALLAH's Messenger (ALLAH bless him and give him peace).
O my people! Respect the Book of ALLAH (Almighty and Glorious is He) and take it as the guide to your behavior. It is the link between you and ALLAH (Almighty and Glorious is He). Do not consider it to be a thing created [makhluq]. ALLAH (Almighty and Glorious is He) says: "This is My speech [kalam]," and you are saying "No!" Anyone who contradicts ALLAH (Almighty and Glorious is He), and maintains that the Qur'an is a created object, is guilty of unbelief [kufr] in ALLAH (Almighty and Glorious is He), and this Qur'an is quit of him. This Qur'an which is recited, which is read, which is heard, which is seen, which is written down in copied texts [masahif], this is His speech (Almighty and Glorious is He). Imam ash-Shafi'i and Imam Ahmad [ibn Hanbal] (may ALLAH be well pleased with them both) maintain that the pen [al-qalam] is created, but what is written with it is uncreated, and that the heart [qalb] is created, but what is learned by heart is uncreated [Ghair makhluq].
O my people! Prove the sincerity of your respect for the Qur'an by putting its teachings into practice, not by arguing about it. Firm belief [i'tiqad] is a matter of few words and many deeds. You must have faith in it. Accept its truth in your hearts, and act upon it with your physical limbs and organs. Concentrate on what is beneficial to you. Pay no attention to defective and inferior intellects.
O my people! That which is handed down by tradition [manqul] cannot be arrived at by mental deduction, and the received text [nass] cannot be superseded by analogical reasoning [qiyas]. Do not pass over the clear evidence [bayyina] and settle for the unsubstantiated claim. People's property is not confiscated on the strength of a claim for which there is no proof. As the Prophet (ALLAH bless him and give him peace) has said:
If people had only to make their claims to have them accepted, one group would claim the blood and property of another. But the burden of proof rests on the plaintiff, and the oath on the one who denies [the claim].
It is useless to have a learned tongue but an ignorant heart. The Prophet (ALLAH bless him and give him peace) is reported as having said:
There is nothing I am more afraid of for my Community [umma] than a hypocrite with a learned tongue.
O learned ones! O ignoramuses! O you who are present and you who are absent! Feel a sense of shame before ALLAH (Almighty and Glorious is He). Pay attention to Him with your hearts. Humbly submit to Him. Let yourselves be forged beneath the hammers of His decree. Be constantly thankful for His blessings. Shed light on the darkness in obedience to Him. Then, when this has become real as far as you are concerned, you will receive the grace [karama] of ALLAH (Almighty and Glorious is He), His honor and His Paradise in this world and the hereafter.
O young man! Try hard to make sure that nothing remains in this world that you still love. When this is fully accomplished as far as you are concerned, you will not be left to your own devices for the twinkling of an eye. If you become forgetful, you will be reminded, and if you become careless you will be brought to your senses. He will not allow you to take notice of anything whatsoever apart from Himself. Those who have tasted this will know all about it from experience. Members of this category are a few unique individuals who do not accept reliance upon creatures.
O hypocrites! Misfortunes and afflictions are uppermost in your hearts. Whenever the [Lord's] people look with the eyes of their hearts at anything other than the Lord of Truth (Almighty and Glorious is He), they are being hypocritical. Their salvation [salama] lies in placing their trust in Him, throwing themselves down before Him, blinding themselves to His creation, and preventing their tongues from raising objections against Him. Then the days and nights may roll by them, and the months turn into years, but their condition will be one and the same, as they remain unchanging with the Lord of Truth (Almighty and Glorious is He). They are the most intelligent of all the creatures of ALLAH (Almighty and Glorious is He). If you were to see them, you would call them lunatics [majanin], and if they saw you they would say: "These folk do not believe in the Day of Judgment [yawm ad-din]." They are sad and broken-hearted in the presence of the Lord of Truth (Almighty and Glorious is He), and they are always fearful and apprehensive. Whenever the veil is lifted to reveal His Majesty and His Splendor to their hearts, their fear grows all the greater. Their hearts almost stop beating and their joints nearly come apart. Then, when He sees them in this condition, He opens up to them the gates of His Mercy [rahma], His Beauty [jamal] and His Grace [lutf], giving them hope, so that their feelings are reassured.
The only people I like to look after are seekers of the hereafter and seekers of the Lord of Truth (Almighty and Glorious is He). As for the seeker of this world, of creatures and self and desire, what can I do with him? Of course I would like to give him treatment, because he is sick, but only a physician has the patience to treat the sick.
Woe unto you! You are trying to keep your condition hidden from me, but it will not be concealed. You represent yourself to me as a seeker of the hereafter, although you are actually a seeker of this world. This delusion in your heart is written on your forehead. Your secret is public knowledge. That dinar [gold coin] in your hand is a fake; it has a tiny fraction of gold, but the rest is silver. You cannot palm it off on me, because I have seen a lot just like it. Hand it over and let me keep it, so that I can melt it down, extract the gold it contains, and throw the rest away. A little bit of good stuff is better than a load of rubbish. Let me take charge of your dinar, because I am a coin-minter and I have the right tools for the job.Repent your showy pretense [riya'] and hypocrisy [nifaq], and do not hesitate to confess yourself guilty of it. The majority of sincere people [mukhlisun] have been hypocrites in their time. This is why a certain wise man (may ALLAH's mercy be upon him) said: "Only the hypocrite [mura'i] really knows the meaning of sincerity [ikhlas]." Rarest of the rare is one who is sincere from the first stage of his career through to the last. Youngsters at an early stage are given to telling lies and playing with mud and dirt. They get themselves into dangerous predicaments, steal from their fathers and their mothers, and spread scandalous rumors around. Gradually, as their intelligence develops, they give up one thing and then another, learning correct behavior from their parents and their teachers.
If ALLAH wishes a person well, he will learn to behave properly and give up his bad habits, but if ALLAH wishes him ill, he will go on living in the old same way, and so be a loser in this world and the hereafter. ALLAH (Almighty and Glorious is He) has created the remedy [dawa'] as well as the disease [da']. Disobedience is a disease, and obedience is a remedy. Tyranny [zulm] is a disease, and justice ['adl] is a remedy. Going wrong [khata'] is a disease, and going straight [sawab] is a remedy. Opposing the Lord of Truth (Almighty and Glorious is He) is a disease, and repenting the intoxication of sins is a remedy.
Your cure will be completely effected only when you detach your heart from creatures, connect it to your Lord (Almighty and Glorious is He), and raise it toward Him, to dwell in heaven while your spirit and your physical frame are still here on earth. As far as your heart is concerned, you will be secluded with the Lord of Truth (Almighty and Glorious is He) because of what it knows. But you will participate with fellow creatures in acting according to the rule of law [al-hukm], not differing from them in any detail of this, so that neither He nor they will have any case against you. You will be alone with your Lord (Almighty and Glorious is He) in your inner being, while outwardly you will be in the company of fellow creatures.
Do not allow your lower self [nafs] to rear its head. Either you ride it, or it will ride you. Either you pin it down, or it will pin you down. If it does not obey you when you wish to obey ALLAH (Almighty and Glorious is He), chastise it with the whips of hunger, thirst, humiliation, nakedness, and seclusion in a place devoid of any human companion. Do not lay these whips aside from it until it becomes tame, and obeys ALLAH (Almighty and Glorious is He) under all circumstances. Even when it is tame, you must not stop chiding it: "Have you not done such and such, and such and such?" Apply the appropriate punishment to keep it permanently subdued.
For help in all of this, you must seek the will of ALLAH (Almighty and Glorious is He), comply with His wishes and refrain from disobeying Him. Your outer and your inner should be as one. There should be compliance with no resistance, obedience with no rebellion, thankfulness with no ingratitude, mindfulness with no forgetfulness, and goodness with no evil. Your heart will have no salvation [falah] as long as it contains anyone other than ALLAH (Almighty and Glorious is He). If you were to bow down in prostration before Him for a thousand years, on hot coals, but turning in your heart toward someone other than Him, this would not benefit you at all. Nothing will come to the heart while it loves any other than its Master (Almighty and Glorious is He). You will not be blessed with His love until you blot out everything else. What good can it do you to abstain from things while you are attached to them in your heart? Do you not know that ALLAH (Almighty and Glorious is He) knows what is contained within the breasts of all mankind? Are you not ashamed to say with your tongue: "I have placed all my trust in ALLAH [tawakkaltu 'ala'llah]," when others apart from Him are within your heart?
O young man! Do not be deceived by the gentle forbearance [hilm] with which ALLAH (Almighty and Glorious is He) is treating you, for the force of His wrath [batsh] is terrible. Do not be deceived by these learned men who are ignorant of ALLAH (Almighty and Glorious is He). All their learning counts against them, not in their favor. They are learned in the laws [hukm] of ALLAH (Almighty and Glorious is He), but ignorant of ALLAH Himself (Almighty and Glorious is He). They give people orders which they themselves do not carry out, and forbid them to do things from which they themselves do not abstain. They summon others to the Lord of Truth (Almighty and Glorious is He), but they flee from Him. They rebel and sin against Him flagrantly. I have their names recorded, written down and listed.
O ALLAH, relent toward me and toward them. Present us all to your Prophet Muhammad (ALLAH bless him and give him peace) and to our father Abraham (peace be upon him). O ALLAH, do not make us tyrants to one another. Make us benefactors to one another, and include us all in Your mercy. Amin.
Twelfth Discourse
It was in the guesthouse, in the early morning of Sunday, the 2nd of Dhu'l-Qa'da, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said:
O young man! Your wish [irada] for the Lord of Truth (Almighty and Glorious is He) is not genuine. You are not really wishing for Him, because when someone claims to wish for the Lord of Truth (Glorious and Exalted is He) while he is actually seeking something other than Him, his claim is null and void. Seekers of this world are very numerous. Seekers of the hereafter are comparatively few. Seekers of the Lord of Truth (Almighty and Glorious is He), who are honest about their wish for Him, are the fewest of the few. In paucity and scarcity they are like the philosopher's stone [al-kibrit al-ahmar]. They are unique individuals of such extraordinariness and rarity that even one of them is seldom to be found. They are the strangers among the tribes. They are mines in the earth, in which they are monarchs. They are the prefects of cities and men [shihan al-bilad wa'l-'ibad]. Because of them the people are shielded from disaster. Because of them they receive rain. Because of them ALLAH sends rain down from the sky, and because of them the earth puts forth vegetation.
In the first stage of their career they flee from mountain height to mountain height, from land to land, from ruin to ruin. As soon as they are recognized in a place they move on elsewhere. They cast everything behind their backs, and surrender the keys of this world to its people. They continue in this manner until fortresses are built around them, rivers flow into their hearts, and they are surrounded by troops in the service of the Lord of Truth (Almighty and Glorious is He), each assigned to specific guard duty. Thus they are honored and protected, and are put in charge of the people. All of this is beyond their conscious minds.
At this point it becomes their obligatory duty [farida] to make themselves available to the people. They come to be like physicians when the rest of the people are sick.
Woe unto you! You claim to be one of them, so what characteristic mark ['alama] of theirs do you possess? What is the mark of nearness to the Lord of Truth (Almighty and Glorious is He) and of His grace? In what rank [manzila] are you in the sight of the Lord of Truth (Almighty and Glorious is He), and in what station [maqam]? What is your name [ism] and surname [laqab] in the Sovereignty Most High [al-malakut al-a'la]? Why is your door locked every night? What of your food and drink, are they barely permissible [mubah] or entirely lawful [halal talq]? What do you take as your bedfellow: this world, the hereafter, or the close presence of the Lord of Truth (Almighty and Glorious is He)? Who is your friend [anis] in privacy? Who is your boon companion [jalis] in public? Liar! Your friend in private is your lower self [nafs], your devil [shaitan], your passion [hawa], and contemplation of your worldly interests [at-tafakkur fi dunyaka]. In public your companions are those human devils who are your wicked mates and fellow gossip-mongers.
This is not something that comes about through idle chatter and unsubstantiated claims. What you have to say on this subject is nonsense that will do you no good. You must be calm and unobtrusive in the presence of the Lord of Truth (Almighty and Glorious is He), and give up bad behavior. If talking about this cannot be avoided altogether, your words should be devoted to the invocation of His blessings and speaking well of His people, not to making claims with your outer being when they have no substance in your heart. Everything external that is not matched by the inner is mere nonsense. Surely you have heard the saying of the Prophet (ALLAH bless him and give him peace):
No fast is kept by one who goes on eating human flesh.
The Prophet (ALLAH bless him and give him peace) has made it clear that fasting [siyam] is not just a matter of giving up food, drink and other things that technically break the fast [muftirat], but also of giving up sins. Beware of backbiting [ghiba], because it devours good deeds as fire devours wood. Successful people never make a habit of it, and those who are known for it enjoy little respect. You must also beware of the lustful gaze [an-nazar bi'sh-shahwa], because it plants the seeds of sin in your hearts, and its outcome is unworthy in this world and the next. Beware of the false oath [al-yamin al-kadhiba], because it leaves houses in ruins and takes away blessings both material and religious.
Woe unto you! You squander your material assets by swearing false oaths, and lose your religion as well. If you had any sense, you would realize that this is the very essence of loss. You say: "By ALLAH (Almighty and Glorious is He), there is nothing in this city to compare with this piece of property, and no one else has anything like it! By ALLAH, it is worth so-and-so much, and it cost me so-and-so much!" Everything you say is a lie, but then you bear false witness and swear by ALLAH (Almighty and Glorious is He) that you are telling the truth. Blindness and age will soon come upon you. Correct your behavior–may ALLAH the Exalted have mercy upon you!–in the presence of the Lord of Truth (Almighty and Glorious is He). Those who do not discipline themselves to follow the rules of conduct [adab] prescribed by the sacred law [shar'], will be disciplined by the Fire [an-nar] on the Day of Resurrection [yawm al-qiyama].
(Someone spoke up with the question: "If a person is guilty of these five bad habits, or some of them, do you declare his fast [Sawm] and his ritual ablution [wudhu'] invalid?" He said in reply: "His fast and his ritual ablution are not invalidated. These remarks are intended rather as an admonition, to give warning and alarm.")
O young man! Perhaps when tomorrow comes you will be missing from the face of the earth, nowhere to be found. Or maybe at some other hour this will be so. What is this negligence? Your hearts are so hard! You are all rocks! I tell you, and others tell you too, but you are always the same way. The Qur'an is recited to you. The traditions [akhbar] of the Messenger and the life stories [siyar] of our forebears [al-awwalun] are read to you, but you pay no attention. You neither change course nor mend your ways. If someone is present in a place where warning is given, but he does not heed that warning, he is in the best of places but he is the worst of men

پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:16 AM
Sheikh Abdul Qadir Jilani Part 7

O young man! Your contempt for the friends [Awliya'] of ALLAH (Almighty and Glorious is He) results from your having so little direct knowledge [ma'rifa] of ALLAH (Almighty and Glorious is He). You say: "These folk invite suspicion. Why don't they share our way of life? Why don't they sit in our company?" You talk like this because of your ignorance of your own self. When your self-awareness is slight, you have little awareness of what other people are worth. Inasmuch as you lack awareness of this world and its eventual outcome ['aqiba], you are ignorant of the value of the hereafter, and to the extent that you lack awareness of the hereafter, you are ignorant of the Lord of Truth (Almighty and Glorious is He). O you who are so preoccupied with this world, you will soon experience loss and remorse in this world and the hereafter. Your regrets will show up clearly on the Day of Resurrection, the day of mutual cheating [yawm at-taghabun], the day of ignominious shame [fadiha], the day of remorse and forfeiture [an-nadamat wa'l-khusran]. Take stock of yourself before the advent of the hereafter. Do not delude yourself because of the tolerance [hilm] of ALLAH (Almighty and Glorious is He) and His generosity toward you. You are maintaining the worst possible state of affairs, through sins, mistakes and doing wrong to other people. Sin is the mailman [barid] of unbelief [kufr], just as fever is the mailman of death. Be sure to repent before death, before the arrival of the angel who is entrusted with the collecting of spirits [arwah].
O young men! Repent! Can you not see how the Lord of Truth (Almighty and Glorious is He) is trying you with misfortune so that you may repent, while you do not comprehend, and persist in disobeying Him? Only a few individuals are made to suffer tribulation in this day and age, but they experience it as an affliction [niqma], not as a blessing [ni'ma]; as a punishment for sins, not as a promotion in spiritual rank and grace [ziyada fi'd-darajat wa'l-karamat]. The people [of the Lord] are put to the test in order to elevate their rank in the presence of their King. They bear with Him patiently, because they seek His countenance. When this is fully accomplished by them, they have achieved dominion [mulk]. But when this is not fully accomplished, they firmly believe that they are in damnation [hulk].
O ALLAH, no damnation! We beg you to let us be near to You, and behold You in this world and the hereafter; in this world with our hearts and in the hereafter with our eyes.
O my people! Do not despair of the refreshment [rawh] and relief [faraj] of ALLAH (Almighty and Glorious is He), for this is near at hand. Do not despair, because the Maker [as-Sani'] is ALLAH.
You do not know; it may be that ALLAH will afterward bring some new thing to pass. (65:1)
Do not run away from tribulation [bala'], because tribulation borne with patience is the basis of everything good. The foundation of Prophetship [Nubuwwah], of Messengership [Risalah], of saintship [wilaya], of direct knowledge [ma'rifa] and of love [mahabba], is surely tribulation. So if you have not borne tribulation with patience, you have no foundation. A building cannot last without a foundation. Have you ever seen a house standing firm on top of a garbage dump? You only flee from tribulation and misfortunes because you feel no pressing need for saintship, direct knowledge and the nearness of ALLAH (Almighty and Glorious is He). Be patient, and work until you can ascend with your heart [qalb], your innermost being [sirr] and your spirit [ruh] to the gate of nearness to your Lord (Almighty and Glorious is He).
The 'ulama' [learned scholars], the Awliya' [saints] and the Abd’al [spiritual deputies] are the heirs of the Prophets [anbiya']. The Prophets are the brokers [samasira], and these others are their advertising agents [munadun].
The believer [mu'min] is afraid of none but ALLAH (Almighty and Glorious is He), and looks in hope to none but Him, for he has been given courage in his heart and his innermost being. How can the hearts of believers fail to be encouraged by ALLAH (Almighty and Glorious is He), since He has made them ascend to Him? Their hearts [qulub] are always with Him, while their outer form [qalab] is here on the earth. As ALLAH (Exalted is He) has said:
And in Our sight they are surely of the chosen, the excellent. (38:47)
They are chosen over their own relatives and their contemporaries. Their inner natures [ma'ani] are marked with distinction, and their outer frames [mabani] are enlightened. This is why they have detached themselves from people and abstained from ordinary habits. They have forged ahead, and the grass has sprung up to cover their tracks. They can no longer turn back. They have grown accustomed to solitude. They prefer the desert, the shores of the oceans, the open spaces and the wastelands, not civilization. They eat the herbs and drink from the pools to be found in the deserts. They become like the beasts of the wild.
In this situation, He draws their hearts near to Him and delights them with His company. He lodges their frames with the frames of the Messengers [mursalun], the champions of truth [siddiqun] and the martyrs [shuhada'], and He lodges their inner natures with Himself. They always stand ready to serve, all night and all day, in private. Such is the comfort of those who yearn, and the pleasure of those who seek intimacy with ALLAH (Almighty and Glorious is He).
O young man! Sweetness is inevitably paired with bitterness, righteousness [salah] with corruption [fasad], and turbulence [kadar] with serenity [safa']. If you wish for total serenity, therefore, you must detach your heart from creatures and connect it to the Lord of Truth (Almighty and Glorious is He). You must part company with this world. Leave your family and entrust them to the safekeeping of your Lord (Almighty and Glorious is He). Strip your heart bare of everything, approach the door of the hereafter and then enter it. If you do not find your Lord (Almighty and Glorious is He) in there, come out of it and flee in quest of nearness to Him. When you find Him, you will find complete serenity in His presence. What has the lover [muhibb] of ALLAH (Almighty and Glorious is He) to do with anything other than Him? Paradise is the home of those who seek spiritual status [darajat], the home of merchants who have traded this world for it. This is why ALLAH (Almighty and Glorious is He) has said:
And therein is all that selves [al-anfus] desire and eyes delight in. (43:71)
He does not mention the heart [qalb]. He does not mention the innermost being [sirr]. He does not mention spiritual content [ma'na]. Paradise belongs to upright keepers of the fast, to those who renounce and abstain from the desires and pleasures of the flesh. They have traded one kind of food for another kind of food, a garden for a garden, an abode for an abode.
From you I want deeds without talk. The gnostic ['arif] who works for the sake of ALLAH (Almighty and Glorious is He) is an anvil that gets hammered on, but never says a word; a plot of land that gets trodden over, changed and altered, but stays quite dumb. The [Lord's] people see none other than ALLAH (Almighty and Glorious is He), and none but Him do they hear. They have an inner core [janan] but no tongue [lisan]. They become extinct [fanun] to themselves and to others, and they remain in this condition. When ALLAH wishes, He resurrects them [ansharahum]. He makes the inner core a tongue, as if they were drugged [mubannajun]. The King takes them to Himself with the hand of His compassion [ra'fa] and mercy [rahma]. He shapes them for Himself and creates them for Himself, not for any other. He fashions them for Himself as He fashioned Moses (peace be upon him), for as He told him: "I have fashioned you for Myself"There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. (42:11).
He brings into being a rest with no weariness, a friendship with no alienation, a blessing with no pain, a joy with no unpleasantness, a sweetness with no bitterness, a dominion with no damnation.
There, protection belongs only to ALLAH, the True. (18:44)
When someone has attained this state, comfort [raha] is made available to him here and now. In the condition you are in, however, you will not find comfort in this world, because it is the abode of turbulence, the abode of disasters. You are bound to leave it, so you should expel it from your heart and from your hand. If you cannot manage this, then keep it in your hand, but expel it from your heart. Then, when you get stronger, let it go from your hand and give it to the poor. The needy are the dependents of the Lord of Truth (Almighty and Glorious is He). Besides, what is meant for you will not pass you by; it is bound reach you whether you be rich or poor, an ascetic [zahid] or one with an appetite for things [raghib].
The central point is the soundness and purity of your heart and your innermost being, both of which become pure through the acquisition of knowledge, its application in practice, sincerity in that practice, and honesty in seeking the Lord of Truth (Almighty and Glorious is He).
O young man! Have you not heard the saying: "Study jurisprudence, then retire [tafaqqah thumma-'tazil] "? Study the external jurisprudence [al-fiqh az-zahir], then retire to the inner jurisprudence [al-fiqh al-batin]. Follow this outer practice until it brings you close to a knowledge you have not been applying. This outer knowledge is the light of the outer being, and the inner is the light of the inner. It is a light [diya'] between you and your Lord (Almighty and Glorious is He). Whenever you put your knowledge into practice, your path [tariq] to the Lord of Truth (Almighty and Glorious is He) is shortened, the door between you and Him is widened, and He raises the panel of the door that is specially for you.
Our Lord, give us in this world good, and good in the hereafter, and guard us against the torment of the fire! (2:201)
Thirteenth Discourse
It was in the schoolhouse, in the late evening of Tuesday, the 4th of Dhu'l-Qa'da, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said:
O young man! Give priority to the hereafter over this world, because you will then gain both of them together. If you give this world priority over the hereafter, you will lose both of them together, as your punishment for having preoccupied yourself with something you were not put in charge of. If you do not concern yourself with this world, ALLAH (Almighty and Glorious is He) will assist you to cope with it. He will provide you with the facility [tawfiq] and the opportunity to take from it, and when you do take something from it, it will be with His blessing [baraka].
The believer [mu'min] works for both his worldly and his otherworldly interests. For his worldly efforts he receives to the extent of his need. He is satisfied with the equivalent of a traveler's provisions; he does not obtain a great deal. The ignorant fool [jahil] is wholly concerned with this world. The ascetic ['azif] is wholly concerned with the hereafter and then the Master.
If you happen to have acquired a whole loaf of this world, and your lower self [nafs] is fighting for control and your desires are making demands, then is the time to look after those who cannot get even a slice. There is no salvation [falah] for you, until you despise your lower self and take up arms against it on the side of the Lord of Truth (Almighty and Glorious is He)The champions of truth [as-siddiqun] can recognize one another. Each one of them picks up the scent of acceptance and truthfulness [sidq] from the another. O you who turn away from the Lord of Truth (Glorious and Exalted is He) and from the champions of truth among His servants, devoting yourselves to fellow creatures and associating with them, how long will your devotion to them last? What good can they do you? They have no power to harm or benefit, to give or to withhold. There is no difference between them and inanimate objects as far as harm and benefit are concerned. The King [al-Malik] is One. The Injurer [ad-Zarr] is One. The Benefactor [an-Nafi'] is One. The Mover [al-Muharrik] and the Bringer-to-Rest [al-Musakkin] is One. The Controller [al-Musallit] is One. The Subjugator [al-Musakhkhir] is One. The Giver [al-Mu'ti] is One. The Withholder [al-Mani'] is One. The Creator [al-Khaliq] and the Sustainer [ar-Raziq] is ALLAH (Almighty and Glorious is He). He is the Everlasting from All Eternity to All Eternity [al-Qadim al-Azali al-Abadi]. He is Existent [Mawjud] before the creation, before your fathers and your mothers and your rich folk. He is the Creator of the heavens and the earth, of all they contain and of what lies between them.
There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. (42:11)
How unfortunate for you, O creatures of ALLAH, that you do not really know your Creator! If there would be something to my credit with ALLAH (Almighty and Glorious is He) at the Resurrection, I would surely bear the burdens of you all, from the first of you to the last of you. O reciter of the Qur'an [muqri'], recite to me alone, away from the people of the heavens and the earth!
Whenever someone puts his knowledge into practice, it becomes a doorway between him and ALLAH (Almighty and Glorious is He), through which his heart enters into His presence. As for you, O learned one, you are preoccupied with idle gossip and accumulating wealth, instead of putting your knowledge into practice, so you will surely possess only the outer form [sura] of it, without the inner content [ma'na]. When ALLAH (Exalted is He) wishes one of His servants well, He teaches him, then He inspires him [alhamahu] to practice [what he has learned] and to do so with sincere devotion [ikhlas]. He draws him close and brings him near to Himself, informs him and instructs him in the knowledge of the heart and the innermost being, singling him out for special favor. He selects him as He selected Moses (peace be upon him), to whom He said:
I have fashioned you for Myself. (20:41)
"Not for anything other than Me. Not for passions and pleasures and vanities. Not for the earth and not for the heavens. Not for Paradise and not for the Fire [of Hell]. Not for dominion [mulk] and not for damnation [hulk]. Nothing shall keep you from Me. No other interest shall hold your attention apart from Me. No image [sura] shall distract you from Me, and no created object [khaliqa] shall block you off from Me. No desire of the flesh [shahwa] shall satisfy you as a substitute for Me."
O young man! Do not despair of the mercy of ALLAH (Almighty and Glorious is He) because of any sin you have committed, but wash away the dirt from the garment of your religion [din] with the water of repentance [tawba], of sustained and sincere repentance. Then perfume and disinfect that garment with the fragrance of direct experience [ma'rifa]. Beware of this situation you are in at present, because whichever way you turn there are beasts of prey all around you, and harmful influences are at work upon you. Extricate yourself from it, and restore your heart to the Lord of Truth (Almighty and Glorious is He). Do not live to suit your natural impulses [tab'], your lust [shahwa] and your passion [hawa], but to meet the standards of two impartial witnesses [shahidan 'adlan], namely the Book [of ALLAH] and the Sunna [of the Prophet]. Then look for two other witnesses, namely your heart and the working [fi'l] of ALLAH (Almighty and Glorious is He). If the Book, the Sunna and your heart have given you permission, wait for the fourth, meaning the working of ALLAH (Almighty and Glorious is He). Do not be like one who gathers wood at night, who gathers without knowing what he may be picking up. [Wait] for it to be Creator-and-creature [al-Khaliq wa'l-khalq]. This is not something that comes with self-flattery, wishful thinking, affectation and artificiality. Rather is it something that resides within the breast [sadr], and is confirmed by work ['amal]. Which work? The work that is done for the sake of ALLAH (Exalted is He).
O young man! Good health lies in giving up the quest for good health. Affluence lies in giving up the quest for affluence. The remedy lies in giving up the quest for the remedy. The whole of the remedy consists in submission [taslim] to the Lord of Truth (Almighty and Glorious is He), in cutting material ties [asbab] and repudiating overlords [arbab] as far as your heart is concerned. The remedy lies in affirmation of the Oneness of ALLAH (Almighty and Glorious is He) with the heart, not with the tongue alone. The affirmation of Oneness [Tawhid] and abstinence [zuhd] are not incumbent on the body and the tongue. The affirmation of Oneness must be in the heart. Abstinence must be in the heart. Pious devotion [taqwa] must be in the heart. Direct experience [ma'rifa] must be in the heart. Knowledge ['ilm] of the Lord of Truth (Almighty and Glorious is He) must be in the heart. Love [mahabba] of ALLAH (Almighty and Glorious is He) must be in the heart, and nearness [qurb] to Him must be in the heart.
Be sensible. Do not be foolish. Do not behave artificially or in an affected manner. Your present condition is one of foolishness, artificiality, affectation, falsehood, pretense and hypocrisy. Your sole concern is getting people to notice you. Do you not realize that every step you take with your heart toward creatures is a step away from the Lord of Truth (Almighty and Glorious is He)? You claim to be a seeker of the Lord of Truth (Almighty and Glorious is He), when you are really a seeker of creatures. Your likeness is that of someone who says he wishes to proceed to Mecca, then goes off in the direction of Khurasan and so gets farther away from Mecca. You claim that your heart has become detached from creatures, when you actually fear them and pin your hopes on them. Your outer show [zahir] is abstinence, but your inner reality [batin] is appetite [raghba]. Your outer show is the Truth [al-Haqq], but your inner reality is the creation [al-khalq].
This business is not accomplished by wagging the tongue. This state of being [hala] has no room in it for creatures, for this world or the hereafter, or for anything at all apart from ALLAH (Almighty and Glorious is He). He is Single [wahid] and He accepts only what is single. He is Single and accepts no partner, for He is in charge of your business. You must accept what you are told. Creatures are powerless to cause you injury or bring you benefit; in such matters they are merely instruments of the Lord of Truth (Almighty and Glorious is He). He may deal with you and with them as He sees fit. The pen has run dry on ALLAH's knowledge (Almighty and Glorious is He) of what is due to you and what you owe.
The righteous affirmers of Unity [al-muwahhidun as-salihun] are ALLAH's evidence [hujja] against the rest of His creatures. Some of them divest themselves of this world both outwardly and inwardly, while some of them divest themselves of it only insofar as their inner is concerned. The Lord of Truth (Almighty and Glorious is He) sees no trace of it on their inner beings. These are the pure hearts [al-qulub as-safiya]. When someone is capable of this, he is granted the dominion of creatures. He is the valiant hero [ash-shuja' al-batal]. The hero is he who purifies his heart of all that is apart from ALLAH (Almighty and Glorious is He) and stands at His gate with the sword [saif] of the affirmation of Unity and the finely wrought blade [samsama] of the sacred law [shar'], allowing no created thing to enter into His presence. He connects his heart [qalb] to the Transformer of hearts [Muqallib al-qulub].The sacred law gives training to the outer. The affirmation of Unity and gnosis [ma'rifa] give training to the inner. Hey you there! Nothing comes out of "they said..., and we said..." You say: "This is unlawful [haram]," yet you are committing it. You say: "This is lawful [halal]," yet you neither do it nor apply it. You are stupidity within stupidity. The Prophet (ALLAH bless him and give him peace) is reported as having said:
Woe to the ignorant person one time, and to the learned person seven times.
One woe to the ignorant person for not knowing, and woe to this scholar seven times over, because he knows and does not act ['alima wa-ma 'amila]. The blessedness [baraka] of knowledge is taken away from him, while its value as evidence [hujja] against him remains. You must study and then practice. Then withdraw into your private space [khalwa] away from creatures, and devote yourself to the love [mahabba] of the Lord of Truth (Almighty and Glorious is He). When you have genuinely achieved such solitary devotion and love, He will draw you toward Himself, bring you close to Himself and absorb you into Himself. Then, if ALLAH so wishes, He will make you famous and put you on public display, and send you back to fulfill your destiny [aqsam]. He will give orders to the wind of His predestination [sabiqa] and His foreknowledge ['ilm] concerning you, so it will blow against the walls of your private place and throw them down. He will make your business known to His creatures, so you will be among them on His account, not on your own account. You will receive your allotted shares [aqsam] in full, but free from the bad influences of the self [nafs], natural impulse [tab'] and desire [hawa]. He will return you to [the fulfillment of] your destiny so that the principle [qanun] of His foreknowledge concerning you shall not be annulled. You will experience all that has been allotted to you, while your heart remains with the Lord of Truth (Almighty and Glorious is He).
Hear and become aware, O ignorant ones, of the Lord of Truth (Almighty and Glorious is He) and His saints [Awliya']. O you who disparage the Lord of Truth (Almighty and Glorious is He) and His saints! The truth is the Lord of Truth (Almighty and Glorious is He), and falsehood is you, O creatures. The truth [al-Haqq] resides in the hearts [qulub], the innermost beings [asrar] and the spiritual contents [ma'ani], while falsehood [al-batil] resides in the lower selves [nufus], the passions [ahwiya], the natural impulses [tiba'], the habitual modes of behavior ['adat], the ways of the world and all that is apart from the Lord of Truth (Almighty and Glorious is He).
This heart cannot prosper until it is connected to the close presence of the Lord of Truth (Almighty and Glorious is He), the Everlasting from All Eternity [al-Qadim al-Azali], the Enduring for All Eternity [ad-Da'im al-Abadi]. Do not try to compete, O hypocrite, for you have nothing better than this. You are the slave ['abd] of your bread and butter and your candies, of your clothes and your horse and your worldly authority. The sincere heart [al-qalb as-sadiq] travels away from creatures toward the Creator. When it sees things along the way, it salutes them and passes by.
Those men of learning who put their learning into practice [al-'ulama' al-'amiluna bi-'ilmihim] are the deputies of the venerable forefathers [nuwwab as-salaf]. They are the heirs [waratha] of the Prophets [al-anbiya'] and the remnants of the worthy successors [al-khalaf]. They are paraded before these noble predecessors, who command them to build constructively in the city [madina] of the sacred law [shar'], and forbid them to let it go to ruin. They shall be assembled on the Day of Resurrection, they and the Prophets (peace be upon them) together, to receive their reward in full from their Lord (Almighty and Glorious is He).As for the scholar who does not put his knowledge into practice, ALLAH (Almighty and Glorious is He) has compared him to a donkey, for He has said:
Their likeness is as the likeness of a donkey carrying tomes. (62:5)
The "tomes" [asfar] are the books of knowledge. Can a donkey derive any benefit from such books? It gets nothing from them but a weary burden and fatigue. When a person acquires more knowledge, he must also acquire more fear of his Lord (Almighty and Glorious is He), and greater obedience to Him. O you who lay claim to knowledge, where is your connection with the fear of ALLAH (Almighty and Glorious is He)? Where are your caution and your dread? Where is your acknowledgment of your sins? Where is your link with the light in the darkness, through obedience to ALLAH (Almighty and Glorious is He)? Where is your self-discipline, your struggle with the self and your hostility against it on the side of the Lord of Truth (Almighty and Glorious is He)? The only things you aspire to are the robe and the turban, food and sexual intercourse, houses and shops, spending time with people and enjoying their company. Turn your attention away from all of these things, because if any share in them is destined for you, it will come to you in its own good time. Meanwhile, your heart can be relieved of the strain of anticipation and the burden of greed, residing with the Lord of Truth (Almighty and Glorious is He). So why exhaust yourself over something that requires no effort?
O young man! Your seclusion [from the world] is corrupt, not genuine. It is polluted, not purified. What am I to do with you? In your heart there is no genuine affirmation of Unity [Tawhid], no true sincerity [ikhlas]. O sleepy ones who are not sleepily neglected! O rejecters who are not rejected! O forgetful ones who are not forgotten! O abandoners who are not abandoned! O you who are ignorant of ALLAH (Almighty and Glorious is He) and His Messenger (ALLAH bless him and give him peace) and those who came in earlier or later times, you are like sawn-off lengths of wood that are fit for no useful purpose!
Our Lord, give us in this world good, and good in the hereafter, and guard us against the torment of the fire! (2:201)
Fifteenth Discourse
It was in the guesthouse, on Sunday the 9th of Dhu'l-Qa'da, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said:
The believer [mu'min] takes his rations, while the unbeliever [kaafir] takes his pleasure. The believer takes his rations because he is on a journey. He is content to use a tiny fraction of what he owns, while investing the greater part in the hereafter. Apart from giving himself a traveler's allowance, based on what he can carry, he keeps all his property in the hereafter. His heart and his aspirations [himma] are all there. His heart is concentrated there, indifferent to this world. He forwards all the merit of his acts of worship to the hereafter, not to this world and those who belong to it. If he has some tasty food, he donates it to the poor, knowing that in the hereafter he will have something even better to eat. The goal of the aspiration [himma] of the experienced ['arif] and learned ['alim] believer is the door of his nearness to the Lord of Truth (Almighty and Glorious is He), and that his heart should get there in this world, before the hereafter. Nearness to the Lord of Truth (Almighty and Glorious is He) is the goal of the steps taken by the heart and the secret journey of the innermost being.

پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:20 AM
Sheikh Abdul Qadir Jilani Part 8

I see you [going through the motions of the salat-prayer:] standing upright [qiyam], sitting on your heels [qu'ud], bowing from the waist [ruku'], and falling in prostration [sujud], as you lose sleep in weary vigil. But your heart never moves from its place, never leaves the home of its being, and never changes its familiar habits. Be honest in your quest for your Master (Almighty and Glorious is He); your honesty [sidq] may enable you to dispense with a lot of exhausting effort. Peck open the egg of your being with the beak of your honesty, and knock down the walls of your devotion and attachment to creatures with the pickaxes of sincerity [ikhlas] and your affirmation of Unity [Tawhid]. Break the cage of your appetite for things with the hand of your abstinence from them. Fly away with your heart until you alight on the shore of the ocean of your nearness to your Lord (Almighty and Glorious is He). Then the sailor of Preordination [as-sabiqa] will come to you. He will have with him the ship of Providence [al-'inaya], and so he will take you across to your Lord (Almighty and Glorious is He).
This world is an ocean, and your faith [iman] is its ship. This is why Luqman the Wise [al-hakim] (may ALLAH's mercy be upon him) said: "O my dear son, this world is an ocean. Faith is the ship. The sailor is your obedient worship [ta'at]. The shore is the hereafter."
O you who persist in sinful disobedience! Coming to you very soon are blindness and deafness, old age and poverty, and the hardening of people's hearts toward you. Your possessions will all be gone because of losses, confiscations [musadarat] and thefts. Be sensible. Repent to your Lord (Almighty and Glorious is He). Do not make idols of your possessions and put your trust in them. Do not become attached to them. Evict them from your hearts. Keep them in your houses and your pockets, and with your servants [ghilman] and your agents [wukala']. Be ready for death. Diminish your appetite and reduce your expectations.
Abu Yazid al-Bistami (may the mercy of ALLAH be upon him) is reported as having said: "The experienced believer [al-mu'min al-'arif] seeks nothing of this world and nothing of the hereafter from ALLAH (Almighty and Glorious is He). All he seeks from his Master is his Master [innama yatlubu min Mawlahu Mawlahu]."
O young man! Return with your heart to ALLAH (Almighty and Glorious is He). One who is repentant [ta'ib] to ALLAH is one who is returning [raji'] to Him, and His words (Almighty and Glorious is He): "Repent unto your Lord," (39:54) i.e., "Return to your Lord," mean: "Turn back and surrender everything to Him." Surrender your own selves to Him, and cast them down in submission before His decree, His destiny, His commandment, His prohibition and His transformative workings [taqlibat]. Cast your hearts down in submission before Him, without tongues, without hands, without legs, without eyes, without "How?", without "Why?", without argument and without contradiction, but rather with agreement and confirmation. Say: "The commandment [al-amr] is true. Destiny [al-qadar] is true. Preordination [as-sabiqa] is true." If you are like this, your hearts will surely be repentant unto Him and witness Him directly. They will not take a liking to anything, but rather feel distaste for everything beneath the heavenly Throne [al-'arsh] down to the surface of the earth. They will flee from all created things, and remain separate and cut off from all temporal phenomena [muhdathat].
No one knows how to behave correctly with the Sheikhs unless he has served them and become aware of some of the spiritual states [ahwal] they experience with ALLAH (Almighty and Glorious is He). The people [of the Lord] have learned to treat praise and blame like summer and winter, like night and day. They regard them both as from ALLAH (Almighty and Glorious is He), because no one is capable of bringing them about except ALLAH (Almighty and Glorious is He). When this has become real for them, therefore, they do not place their confidence in those who praise them, nor do they fight with their critics, and they pay no attention to them. Their hearts have been emptied of both love and hate for creatures. They neither love nor hate, but rather feel compassion.
What benefit can you derive from knowledge without sincere belief [sidq], since ALLAH may allow you to go knowingly astray? You acquire learning and do the salat-prayers and keep the fast, all for the sake of people, to get them to be well disposed toward you, to lavish their goods on you, and to sing your praises in their homes and their social gatherings. Suppose you do get all this from them; when death comes to you, and torment and anguish and terror, you will be cut off from them and they will do nothing to help you. The goods you got from them will be consumed by others, while you must suffer punishment and face the final reckoning. O deserter! O outcast! You are one of those who are "toiling, weary" (88:3) in this world, and weary tomorrow in the Fire [of Hell].
Worshipful service ['ibada] is a skilled craft, and its experts are the saints [al-Awliya'] and the sincere Abd’al [spiritual deputies] who are brought close to the presence of the Lord of Truth (Glorious and Exalted is He). Those scholars who put their knowledge into practice are the deputies [nuwwab] of ALLAH upon His earth, and of His Envoys [rusul]; they are the heirs of the Prophets [al-anbiya'] and the Messenger [al-mursalun]. Not you, O deluded fools, O you who are preoccupied with tongue-wagging and legalistic knowledge [fiqh] of the outer [az-zahir], accompanied by ignorance of the inner [al-batin].
O young man! You do not amount to anything. Islam [submission to the will of ALLAH] has not become a fact for you. Islam is the foundation upon which everything is built. The profession of faith [ash-Shahadah] has not become completely real for you. You say: "There is no god but ALLAH [la ilaha illa'llah]," but you are lying. In your heart there is a whole collection of gods [aliha]. Your fears of your ruler [sultan] and of your local governor [Wali] are gods. Your reliance on your earned income and your profit, on your power and your strength, on your hearing and your sight and your energy, all these are gods. Your ways of viewing creatures as the source of injury and benefit, of giving and withholding, are also gods. Many people talk about these things with their hearts, while making it appear that they are talking about the Lord of Truth (Glorious and Exalted is He). Their mentioning the Lord of Truth (Glorious and Exalted is He) has become a habit for their tongues, not for their hearts. When they are challenged on this score, they fly into a rage and say: "How can such things be said of us? Are we not Muslims?" Tomorrow the shameful facts will be disclosed, and things kept hidden will be revealed.
Woe unto you! When you say: "There is no god [la ilaha]," it is an absolute negation [nafy kulli], and "except ALLAH [illa'llah] " is an absolute affirmation [ithbat kulli]. You are asserting this as true of Him, not of any other than Him, so whenever your heart relies upon anything other than the Lord of Truth (Glorious and Exalted is He), you are making your affirmation falsely, for the thing you have relied upon has become your god [ilah], regardless of outer appearances. It is the heart that is the believer [mu'min], that is the monotheist [muwahhid], that is sincere [mukhlis], that is devout [mutaqqi], that is pious [wari'], that is abstinent [zahid], that is convinced [muqin], that is experienced ['arif], that is effective ['amil], that is the leader [amir] while all the rest are its troops and its followers.
When you say: "There is no god but ALLAH," speak first with your heart and then with your tongue. Trust in Him and rely on Him, to the exclusion of any other than Him. Devote your outer [zahir] to the law [hukm] and your inner [batin] to the Lord of Truth (Glorious and Exalted is He). Leave good and evil to your outer, and concentrate on your inner together with the Creator of good and evil. When someone knows Him directly ['arafahu], he submits to Him. His tongue grows weary in His presence. He behaves humbly toward Him and toward His righteous servants. His cares, his grief and his weeping are multiplied. His fear and his dread increase, as well as his sense of shame and his remorse for previous shortcomings. He becomes intensely wary and afraid of losing the direct experience [ma'rifa], the knowledge ['ilm] and the nearness he has attained, because the Lord of Truth (Glorious and Exalted is He) is:
Doer of what He will, (11:107) and: He shall not be questioned as to what He does, but they shall be questioned. (21:23) He fluctuates between two prospects. Looking back over his negligence, his impudence, his ignorance and his indulgence in pleasure, he melts with shame and fears chastisement. Then he looks toward the future, wondering whether he will be accepted or rejected, whether he will be stripped of all he has been given or allowed to keep it, and whether on the Day of Resurrection he will be in the company of the believers or that of the unbelievers. This is why the Prophet (ALLAH bless him and give him peace) has said:
I am the one amongst you who knows ALLAH best, and I am the one amongst you who fears Him most.
The most extraordinary and rare of all those who have real experience ['arifin] is one who receives safe conduct [amn]. What has been preordained for him is read out to him, so he knows his refuge and how he will come to arrive there. His innermost being [sirr] reads what is destined for him on the Preserved Tablet [al-lawh al-mahfuz]. Then it informs his heart of this, telling it to keep it a secret and not to make it known to the lower self [nafs].
The first stage of this business is Islam, compliance with the commandments and avoidance of the prohibitions, and patient endurance of misfortunes. Its final stage is the renunciation [zuhd] of everything apart from the Lord of Truth (Glorious and Exalted is He), and an attitude of indifference toward gold and dirt, praise and blame, gifts and the withholding of gifts, Paradise and the Fire [of Hell], blessing and suffering, affluence and poverty, and the presence and absence of creatures. When this has been fully accomplished, there is ALLAH (Almighty and Glorious is He) beyond it all. Then comes the appointment by Him to leadership [imara] and authority [walaya] over creatures. All who see one so appointed will derive great benefit from him, because of the awesome dignity [haiba] and radiance [nur] of ALLAH (Almighty and Glorious is He) with which he is invested.
Our Lord, give us in this world good, and good in the hereafter, and guard us against the torment of the fire! (2:201)
Seventeenth Discourse
It was in the schoolhouse, in the early morning of Friday, the 14th of Dhu'l-Qa'da, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said:
Do not be concerned about your sustenance [rizq], because its search for you is more intense than your search for it. When you have obtained today's sustenance, stop worrying about tomorrow's, as you have left yesterday behind. Yesterday is in the past, and as for tomorrow you do not know whether it will come to you or not, so concentrate on your today. If you really knew the Lord of Truth (Almighty and Glorious is He), you would be too preoccupied with Him to go looking for sustenance. His awe-inspiring majesty would prevent you from seeking anything from Him, because when someone really knows ALLAH (Almighty and Glorious is He) his tongue ceases to function. The knower ['arif] remains dumb and speechless in the presence of the Lord of Truth (Almighty and Glorious is He), until He sends him back to attend to the interests of His creatures. Then, when He restores him to them, He removes the paralysis from his tongue and the impediment from his speech. When Moses (peace be upon him) was shepherding the flocks and herds, his tongue was afflicted with stammering, gabbling, mispronunciation and stuttering, so when the Lord of Truth (Almighty and Glorious is He) wished to send him back [to his people], He inspired him [alhamahu] to say:
Untie the knot from my tongue, that they may understand my words. (20:27,28)
It was as if he were saying: "When I was out in the wilderness, shepherding the flocks and herds, I had no need of this, but now I have work to do among the people and I must be able to talk to them, so I need to be rid of the impediment to my speech." His Lord therefore removed the knot from his tongue. He used a vocabulary of ninety clearly intelligible terms, a small number of words in proportion to those occurring in the speech of others. In his childhood, he had been eager to speak out of turn in the presence of Pharaoh and Asiya, so ALLAH (Almighty and Glorious is He) had made him swallow a live coal.
O young man! I see that you have little real knowledge [ma'rifa] of ALLAH (Almighty and Glorious is He) and His Messenger, little real knowledge of the saints [awliya'] of ALLAH (Almighty and Glorious is He), of the deputies [abdal] of His Prophets, and of His vicegerents [khulafa'] among His creatures. You are devoid of meaningful content. You are a cage without a bird, an empty ruin of a house, a tree whose leaves are all withered and scattered. The edifice of the servant's heart is constructed through Islam [surrender to the will of ALLAH], then through the confirmation [tahqiq] thereof in its reality [haqiqa], which is submissive obedience [istislam]. Submit [sallim] the whole of yourself to the Lord of Truth (Almighty and Glorious is He), and He will make your own self and other people submit to you. You must detach your heart from you and from all creatures, and stand before Him naked of you and of them. Then, when the Lord of Truth (Almighty and Glorious is He) so wishes, He will clothe you and dress you and send you back to His creatures. You must therefore carry out His commandment requiring both you and them to win the good pleasure of the Messenger [rasul] (ALLAH bless him and give him peace) and Envoy [mursal], then stand and wait for His further orders, complying with everything He may impose upon you. Whenever someone strips himself bare of everything apart from the Lord of Truth (Almighty and Glorious is He), and stands before Him on the feet of his heart [qalb] and his innermost being [sirr], he is saying, in the language that needs no words [lisan al-hal], what Moses (peace be upon him) expressed when he said:
I have hastened to You, my Lord, that You might be well pleased. (20:84)
[Meaning:] "I have set aside my interest in this world, my interest in the hereafter, and the whole of creation. I have severed material ties [al-asbab] and cast off influential connections [al-arbab], and I have come to You in haste, that You might be well pleased with me, and forgive me for having been attached to them previously."
O ignorant one, where do you stand in all this? You are the slave of your own self [nafs], your worldly interests [dunya] and your passions [hawa]. You are the slave of creatures, idolizing them [mushrik bihim] because you regard them as the source of harm and benefit. You are next to the Garden [of Paradise], hoping to enter it, and you are next to the Fire [of Hell], afraid of entering it.
Where are you, all of you, in relation to the Transformer of hearts and eyes [Muqallib al-qulub wa'l-absar], the One who says to a thing "Be!" and it is [kun fa-yakun (2:117)]?
O young man! Do not delude yourself about your obedient worship [ta'a] and pride yourself on it. Beg the Lord of Truth (Glorified and Exalted is He) to accept it, and be wary and fearful lest He transfer you to some other condition. What guarantee do you have that your obedience will not be told to turn into disobedience, and your serenity to turn into confusion? When someone really knows ALLAH (Almighty and Glorious is He), he does not get attached to anything and has no illusions about anything. He does not feel secure until he leaves this world with his religion intact and having preserved his relationship with ALLAH (Almighty and Glorious is He).
O my people! You must activate your hearts and dedicate them sincerely. Perfect sincerity [ikhlas] is that which precludes everything apart from ALLAH (Almighty and Glorious is He), and direct knowledge [ma'rifa] of ALLAH (Almighty and Glorious is He) is the basic principle [asl]. I see most of you as no more than liars in word and deed, in private and in public. You have no constancy. You have words without deeds, and deeds with neither sincerity nor affirmation of Unity [tawhid]. If you consult the touchstone [mihakk] that is in my hands, and it is favorable to you, what good will this do you? You need to be accepted and approved by the Lord of Truth (Almighty and Glorious is He). Your chips must soon be exposed to smelting and the kindling of fire, and it will be said: "This is silver, this is ore, this is brass." Then the whole lot will be extracted, sorted in preparation for the Day of Judgment [yawm al-qiyam]. The same will be said of all your deeds in the performance of which you behaved hypocritically. Every deed done for the sake of any other than ALLAH (Almighty and Glorious is He) is null and void. Let your work, your love, your friendship and your quest be for the One who has told us:
There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. (42:11)
Deny and affirm. Deny the attribution to Him of anything that is unworthy of Him, and affirm as belonging to Him whatever is worthy of Him, namely what He is pleased to attribute to Himself, and what His Messenger (ALLAH bless him and give him peace) has been pleased to attribute to Him. If you do this, your hearts will be rid of [the heretical extremes of] anthropomorphism [tashbih] and the negation of the divine attributes [ta'til].
Befriend ALLAH (Almighty and Glorious is He) and His Messenger, then the righteous [as-salihun] among His servants, with reverence, honor and respect. If you wish for salvation [falah], let none of you attend my company without good manners; otherwise you should stay away. You are always going to excess, so curb your excesses during this hour while you are in my presence. Perhaps in the assembled company there is someone who deserves to be treated with respect and good manners beyond your minds and comprehension. The cook knows his dishes, the baker knows his bread, the craftsman knows his work, and one who issues an invitation knows those who are invited to attend.
Your interest in this world has made your hearts blind, so you cannot see anything with them. Beware of it, for it will make itself available to you time after time, until it gets you more and more involved, then it will finally make you its sacrificial victim. It will let you drink its wine and its drugs [banj], then it will cut off your hands and your feet, and gouge out your eyes. When the drug has worn off and consciousness returns, you will see what it has done to you. This is the consequence of loving this world, chasing after it, and being greedy for it and what it has to offer. This is what it does, so beware of it!
O young man! There is no salvation for you as long as you love this world. And as for you, who claim to love the Lord of Truth (Almighty and Glorious is He), there is no salvation or success for you, as long as you love the hereafter or anything whatsoever apart from Him. The lover who really knows [al-'arif al-muhibb] loves neither the one nor the other, nor anything apart from the Lord of Truth (Almighty and Glorious is He). When his love is complete and fully realized, he will receive his allotted worldly shares to secure his well-being and satisfy his needs. The case will be similar when he arrives in the hereafter, for everything he left behind him he will now see at the gate of the Lord of Truth (Almighty and Glorious is He). It will have gone ahead to wait for him there, because he gave it up for the sake of ALLAH (Almighty and Glorious is He). He gives His friends [awliya'] their shares in things while they are keeping their distance from them. The comforts of the heart are internal [batina], and the comforts of the self are external [zahira]. The comforts of the heart come only after the self has been deprived of its comforts, so when the self is deprived, the gates of the heart's comforts are opened. Then, when the heart has received all the comforts it needs from the Lord of Truth (Almighty and Glorious is He), mercy will come to the self. This servant will be told: "Do not kill your own self," for its share of comforts will then come to it, and it will receive them in a state of meekness [wa-hiya mutma'inna].
Leave the company of those who excite your interest in this world, and seek the company of those who encourage you to turn away from it. Like inclines toward like, each revolving around the other. The lover gravitates toward lovers, until he finds his beloved among them. Those who are lovers of ALLAH love one another for His sake. He surely loves them and supports them, and they give one another strength. They help one another to summon the people, inviting them to faith [iman], affirmation of Unity [tawhid] and sincerity [ikhlas] in action. They take them by the hand and set them on the path of the Lord of Truth (Almighty and Glorious is He). He who serves is served, he who acts well is treated well, and he who gives will receive. If you act to deserve the Fire, the Fire [of Hell] will be yours tomorrow.
As you pay allegiance, so shall you receive allegiance [kama tadinu tudanu]....
and:
According to how you are, so shall authority be conferred upon you.
Your deeds are your agents [a'malukum 'ummalukum]. You act like people fit for the Fire, yet you hope for Paradise from ALLAH (Almighty and Glorious is He). How can you wish for Paradise without doing the work of those to whom Paradise belongs? The masters of the heart [arbab al-qulub] in this world are those who work with their hearts, not with their limbs and organs only. Work without the inner feeling [muwata'a] of the heart, what does it accomplish? The showy pretender [mura'i] works with his physical organs, while the sincere person [mukhlis] works with his heart as well as his physical organs; he works with his heart before his physical organs. The believer [mu'min] is alive, while the hypocrite [munafiq] is dead. The believer works for the sake of ALLAH (Almighty and Glorious is He), while the hypocrite works for the sake of creatures, and looks to them for praise and reward for his work. The work of the believer is in both his outer and his inner, in both his private and his public life, in good times and in bad. The work of the hypocrite is in his public life only. His work is there when times are good, but when hardship comes along he does no work. He has no friendship for ALLAH (Almighty and Glorious is He). He has no faith in ALLAH (Almighty and Glorious is He), His Messengers or His Books. He does not remember the Gathering [hashr], the Resurrection [nashr] and the Reckoning [hisab]. His Islam is to keep his head and his property safe [li-yaslama] in this world, not to keep him safe in the hereafter from the Fire that is the chastisement of the Lord of Truth (Almighty and Glorious is He). He keeps the fast [yasumu], performs the prescribed prayers [yusalli], and studies religious knowledge in the presence of people, but when they are not around he reverts to his own business and his unbelief [kufr].
O ALLAH, we take refuge with You from this condition. We beg You for sincerity in this world and sincerity tomorrow. Amin.
O young man! You must practice sincerity in your actions. Look beyond your work and the expectation of recompense for it from creatures [al-khalq] and Creator [al-Khaliq]. Work for the sake of ALLAH (Almighty and Glorious is He), not for His blessings. Be one of those who long for His countenance. Seek His countenance until He grants your wish. Then, when He grants you this, you will obtain Paradise in this world and the hereafter: nearness to Him in this world, and in the hereafter the vision of Him. The fulfillment of His promise is a contract and guarantee [bai' wa-daman].O young man! Deliver your own self and your property into the hand of His destiny [qadar], His decree [hukm] and His judgment [qada']. Deliver the purchase [al-mushtara] to the Purchaser [al-mushtari] and tomorrow He will pay you the price.
Servants of ALLAH! Deliver your own selves to Him, the price and the object of value. Say: "The self, property, Paradise and everything apart from You, all are Yours. We wish for nothing apart from You." The neighbor [jar] before the house [dar]. The companion [rafiq] before the road [tariq]. O you who desire the Garden [of Paradise], its purchase and cultivation must be today, not tomorrow. Increase its irrigation channels and let water flow in them today, not O my people! On the Day of Resurrection, hearts and eyes will be turned inside out. On that day when feet will stumble, every one of the believers will stand upon the footing of his faith and his pious devotion [taqwa]. The steadiness of their feet will depend on the degree of their faith. On that day:
The wrong-doer will bite his own hands. (25:27)
[That is,] for having done wrong, and the pervert [mufsid] will bite his own hands for having caused corruption and not having put it right, for having run away from his Master.
O young man! Do not overestimate the value of a deed, for deeds are valued according to their ultimate outcomes. You must beg the Lord of Truth (Almighty and Glorious is He) to make your outcome good, and to restrict you to those actions that He likes best. Beware, then again beware, when you repent, lest you undo your repentance and lapse back into sin. Do not lapse from your repentance because of something someone may say. Do not conform to your lower self [nafs], your passions [hawa] and your natural impulses [tab'], while opposing your Master (Almighty and Glorious is He). The sin is committed today, and tomorrow, since you have disobeyed the Lord of Truth (Almighty and Glorious is He), He will leave you in the lurch and will not help you.
O ALLAH, help us to be obedient to You, and do not desert us because of disobedience toward You.
Give us in this world good, and good in the hereafter, and guard us against the torment of the fire! (2:201)
Twenty-Second Discourse
It was in the guesthouse, in the early morning of the last day of Dhu'l-Qa'da, A.H. 545, that the Shaikh (may ALLAH be well pleased with him) said, after some discussion, when someone asked: "How can I evict the love of this world from my heart?":
Notice the world's fickle treatment of its lords [arbab] and its sons, how it tricks them, plays games with them, and pushes them behind it, then promotes them step by step, in order to raise them above the people and put them in control of them, and in order to display its treasures and its wonders. But while they are enjoying their lofty status, their dominance, their pleasant lifestyle and having the world at their service, this is when it seizes them, binds them, cheats them and throws them headlong down from that elevated position, so that they are dismembered, disintegrated and destroyed, while the world stands there laughing at them with Iblis by its side, laughing along with it. This is what it has done and will do with many of the emperors, kings and rich men, from the time of Adam (peace be upon him) till the Day of Resurrection. It exalts then abases, promotes then sets back, enriches then impoverishes, nurtures then sacrifices. Rare indeed are the few individuals who remain unharmed by it, who master it instead of being dominated by it, who receive help against it and escape its greedy clutches. There is no escape from its greedy clutches unless one knows it really well, and is intensely wary of it and of its cunning tricks.

pervaz khan
08-07-2012, 12:49 PM
جزاک اللہ جناب بجائے انگریزی کے اگرآپ اردو میں لکھیں تو پڑھنے میں سب کے کئے آسانی ہو گی بہت بہت شکریہ

پیرمحمدامیرسلطان قادری چشتی
08-23-2012, 02:26 PM
انشاء اللہ بہت جلد اردو میں بھی اس موضوع پر آپ احباب کی خدمت میں کالم پیش کروں گا