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پیرمحمدامیرسلطان قادری چشتی
08-07-2012, 11:48 AM
Sheikh Abdul Qadir Jilani Part 16

Through a mysterious power [qudra khafiya], an inner will [irada batina] exerted by ALLAH (Almighty and Glorious is He), His Prophets [anbiya'], His saints [Awliya'] and the special few [khawass] among His creatures are detached from their worldly desires. Not the slightest trace of carnal desire and willfulness remains within them, so that their inner beings [bawatin] are purely devoted to Him. Then, when He wishes to grant them their allotted shares in full, He creates the life of worldly existence [wujud] within them, so that all the allotted shares may be received.
Jesus (peace be upon him) did not marry; he never took a wife. At the end of time, ALLAH (Exalted is He) will send him back down to the earth, and He will then marry him to a young woman of Quraish, who will bear him a son.
As for the person with real experience ['arif], he does not receive his portion until after achieving proficiency in both knowledge ['ilm] and abstinence [zuhd], then he collects his allotted shares along with all the rest of you. He regains his worldly appetites after having abstained from them [to be on the safe side] whenever there was any doubt. Once he has acquired knowledge, cold water tastes good to him, while in the eyes of pious abstainers the finest meal seems like drinking wine and eating the flesh of the pig. Many a pious abstainer is shut off by his abstinence from the Lord of Truth, and many a person with real experience is shut off through dwelling too much on his experience [ma'rifa], although this is actually rather unusual and in most cases he is likely to be safe and sound.
As a general rule, your closeness to the sons of this world keeps you far away from ALLAH (Almighty and Glorious is He). The right course for you is to concentrate your attention on the hereafter and on worshipful obedience, then you may be saved, while your allotted shares will come to you even if they are unwelcome.
What He requires of you [first of all] is that you stop following your natural tendency [tab'] and put in its place the special concessions [rukhas] allowed by the sacred law [shar']. Then He will instruct you to give up these special concessions bit by bit, until all your actions are in accordance with the strict interpretation ['azima]. Then, if you patiently observe the strict version of the law, love for ALLAH (Almighty and Glorious is He) will arise within your heart. Once love is firmly established there, saintship [wilaya] will come to you from ALLAH (Almighty and Glorious is He).
If you are sensible, count yourself among the people of the Fire [of Hell], because this will encourage you to improve your conduct. If you are in fact one of the people of the Garden [of Paradise], you will have demonstrated your gratitude to Him. When you go out of your house, you should feel as if you were going forth to war, as if you might never come back home again. You should also be aware that you are made to suffer because of your acquisitiveness, and be convinced that ALLAH (Exalted is He) is capable of sustaining you without effort or strain.
The believer [mu'min] is sometimes like a mountain and at other times like a feather, blown about by the winds of His destiny [qadar]; in the face of misfortunes like a mountain, but in the company of the Lord of Truth (Almighty and Glorious is He) like a feather wafted by the winds of His decrees [aqdar].
O people of ours, it is too late for you to fill the role of Messenger [risala] or the role of Prophet [Nubuwwah], but there is still time for you to experience saintship [wilaya]!
There can be no access to the King's company as long as one is still attached to worldly existence [wujud]. It seems you must be blind, since you do not see. It seems you must have quenched your thirst, since you do not drink. It seems you must be dead, since there is no movement in you. Woe unto the outcasts who are unaware of being outcasts! You do no good, nor do you help the good people to do good. You are bad; you love a worldly life with no hereafter, an outer [zahir] with no inner [batin]. You will gain no benefit from your important connections, your wealth and your patron. You will soon be dead, and after death you will suffer humiliation.
Should anyone desire glory, the glory belongs to ALLAH. (35:10)
And [thus it also belongs] to His Messenger [rasul] and to the saints [Awliya'] and the champions of truth [siddiqun].
The ocean is this world, the ship is the sacred law [shar'] and the sailor is the grace [lutf] of ALLAH (Almighty and Glorious is He). Anyone who deviates from following the sacred law will therefore drown in this world, but if someone seeks refuge aboard the ship of the sacred law and makes himself at home there, the sailor will appoint him to be his lieutenant [istanabahu]. He will put him in charge of the ship and everything aboard it, and will make him a relative by finding him a bride from his own family [saharahu]. This is how it will be for someone who forsakes this world, devotes himself to the acquisition of knowledge ['ilm], bears suffering with patience and comes to be the beloved [mahbub] of the sacred law. While he is in this condition, lo and behold, ALLAH (Almighty and Glorious is He) will come and bestow His grace upon him. He will grant him His intimate knowledge [ma'rifa] and invest him with robes of honor specially designed for him. One mark of divine friendship on top of another [wilaya fawqa wilaya]!
In ALLAH you have ample compensation for the loss of anything other than Him. If something happens to pass you by, do not feel sad about it, for the King disposes of His property as He sees fit. The slave ['abd] belongs to his Master [Mawla], along with everything he owns. Whatever He may take away from you, you will find it again tomorrow [at the Resurrection]. The Fire [of Hell] will say: "Pass through, O believer [mu'min], for your light has extinguished my flames!" Likewise in this world, when faith [iman] has grown strong and one's inner being [batin] has made contact with the nearness of the Lord of Truth (Almighty and Glorious is He), along comes the fire of disasters to cause an obstruction on the path of hearts. The fire of conflicts takes its stand on the path of aspirants, then it catches the aspirant [murid] because of the remnants he still carries, traces of worldly attachment and attention to creatures. To those of perfect faith [kamil al-iman] it says: "Pass through, O believer, for your light has extinguished my flames!" They are not injured in this world by arrows that fall from the castle walls. You must conduct yourselves in such a way that neither the fire of this world nor that of the hereafter will be able to harm you.
ALLAH (Almighty and Glorious is He) has certain servants whom He calls physicians [atibba']. He lets them live in good health ['afiya], causes them to die in good health and admits them to the Garden [of Paradise] in good health.
When someone really knows ['arafa] ALLAH (Almighty and Glorious is He), he becomes detached from carnal appetites and pleasures. It is only because he is compelled to do so that he accepts all his allotted shares [of worldly goods]. "The neighbor before the house [al-jar qabla'd-dar]." Having won the neighbor, this fortunate person [mubarak] now gains the house, established in possession by the King. The King has said:
You are today in our presence established and worthy of trust. (12:54)
When someone has really come to know ALLAH, and has been admitted to His presence, he will not reach out with his eyes or his hands toward anything in His kingdom. He is just like a bride ['arus] who has been solemnly escorted to the King. Her food and drink are the nearness of the King. In His nearness she finds the fulfillment of all her desires. When the lower self [nafs] has become obedient, it melts together with the heart, which becomes its jailer. Then the King releases the heart from the prison.
And the king said: "Bring him to me." (12:50)
After his nobility and his good character and good conduct have become apparent, he will be escorted into His presence. He will greet him with noble generosity, draw him near and bring him close, treat him kindly, invest him with robes of honor and address him without an intermediary, saying:
You are today in our presence established and worthy of trust.
He will keep all his attention focused on Himself.

Above- ends the books that are attributed to him alongwith some excerpts from Hazrat Sheikh Sayyed Abdul Qadir Jilani (RA)- sayings. I have briefly also noted a few of the Sheikh’s answers to questions posed by some mureed. They are:
Concerning Divinely-inspired receivings [mawarid Ilahiyya]
and
satanic insinuations [tawariq shaitaniyya].
Shaikh 'Abd al-Qadir (may ALLAH be well pleased with him) was asked to explain the distinctive characteristics of Divinely-inspired receiving’s [mawarid Ilahiyya] and satanic insinuations [tawariq shaitaniyya]. He replied:
"The Divinely-inspired receiving comes only in response to an appeal [istid'a']. It does not go away because of any intervening cause [sabab]. It does not come in one particular mode [namat], nor at any specific time. As for the satanic insinuation [tariq shaitani], it is contrary to that in all respects."
Concerning love [mahabba].
When asked about love [mahabba], the Shaikh (may ALLAH be well pleased with him) said: "It is a disturbance [tashwish] that affects the heart. It is inspired by the Beloved [Mahbub], by contrast with Whom this world comes to be like the ring of a seal, or a funeral wake. Love is an intoxication that has no corresponding sobriety. It is total devotion to the Beloved, in every respect, both in private and in public, with a self-effacing predilection. It is a natural impulse, not an affectation.
"Love is blindness to everything other than Beloved, due to solicitude for Him. It is also blindness to the Beloved Himself, due to a profound respect for Him. It is therefore total blindness. Lovers [muhibbun] are too drunk to get sober, except through direct vision of the Beloved. They are too sick to be cured, except by the sight of the One they seek. They are too distressed to be consoled, except by their Master [Mawla]. They can find no refuge, except in the remembrance of Him. They do not respond to anyone, except to His summoner.
Concerning the realization of Divine Oneness [tawhid].
When the Shaikh (may ALLAH be well pleased with him) was asked about the realization of Divine Oneness [tawhid], he said: "[It is signified by] the indications of the secret of consciences [dama'ir], and of the hidden content of the secret of the innermost beings [sara'ir], at the advent of the Divine Presence [Hadra]. [It is signified by] the passage of the heart beyond the ultimate boundary of thoughts, its elevation to the highest degrees of connection [wisal], its penetration of the veils of glorification, its progress toward nearness on the feet of detachment, its advance toward proximity with the effort of singular devotion, in combination with the annihilation of the two realms of being, the vacating of the two domains [this world and the Hereafter], the removal of the two sandals, the acquisition of the two lights, and the extinction of all the worlds beneath the radiance of the lights of the brilliant flashes of disclosure, without previous intention."
Concerning direct knowledge [ma'rifa].
When the Shaikh (may ALLAH be well pleased with him) was asked about knowledge acquired by direct experience [ma'rifa], he said:
"It is insight into the meanings of the secrets of the hiding places of the mysteries, and recognition of the visible signs of the Lord of Truth [Haqq] in everything that exists, by viewing every element thereof in the light of the meanings of His Uniqueness [Wahdaniyya]. It is the acquisition of the knowledge of Reality [Haqiqa] in the extinction of every transitory being, when the Everlasting [Baqi] points toward it with the sign of the awe-inspiring dignity of Lordship [Rububiyya]. It is recognition of the trace of perpetuity [baqa'] in what the Everlasting [Baqi] has indicated, in the light of the majesty of Divinity [Ilahiyya], by looking with the eye of the heart."
Concerning spiritual aspiration [himma].
When someone asked him about spiritual aspiration [himma], the Shaikh (may ALLAH be well pleased with him) explained:
"It means that the aspirant becomes completely naked, in every part of his being. In the case of his lower self [nafs], it is stripped of the love of this world. In the case of his spirit [ruh], it is stripped of attachment to the Hereafter. In the case of his heart [qalb], it is stripped of any will that competes with the Will of the Master [Mawla]. As for his innermost being [sirr], it is detached from paying the slightest attention to the created universe, even with a quick peep or a glance."
Concerning the highest of all the degrees of Divine remembrance [dhikr].
When the Shaikh (may ALLAH be well pleased with him) was asked about the highest of all the degrees of Divine remembrance [dhikr], he said:
"It is that which impresses the heart, by command of the Lord of Truth (Almighty and Glorious is He) at the moment of His choice, with the perpetuity of everlasting providence ['inaya]. This remembrance [dhikr] is permanent, persistent and enduring. No trace of forgetfulness impairs it, and no heedlessness disturbs it, for the feelings, instincts and thoughts are all involved in the act of remembering. This is the frequent remembrance [dhikr kathir] referred to by the Lord of Truth (Glory be to Him, and Exalted is He) in His revelation.144 The best kind of remembrance is that which is prompted by the signals received from the All-Compelling Sovereign [al-Malik al-Jabbar], in the recesses of our innermost beings [asrar]."
Concerning absolute trust [tawakkul]. When someone asked him about absolute trust [tawakkul], the Shaikh (may ALLAH be well pleased with him) explained:
"It is the preoccupation of the innermost being [sirr] with ALLAH (Exalted is He), to the exclusion of any other than Him. When someone puts all his trust in the Lord, he forgets whatever he used to rely on, for His sake, and depends on Him entirely, to the exclusion of all apart from Him. He thereby ascends from the shame of nonentity [fana'] to the state of absolute trust.
"Absolute trust [tawakkul] is the raising of the glance of the eye of direct perception [ma'rifa], by the innermost being [sirr], toward the hidden mystery of things decreed by destiny [maqdurat]. It is the firm belief, based on the reality of certainty [haqiqat al-yaqin], in the concepts grasped by the methods of direct perception, because they are sealed [with the stamp of Truth], and therefore immune to the opposite of certainty."
In answer to another question concerning absolute trust [tawakkul], the Shaikh (may ALLAH be well pleased with him) explained:
"Absolute trust [tawakkul] is a reality [haqiqa] like the reality of sincere devotion [ikhlas]. The reality of sincere devotion is the transfer of the aspiration [himma] from the rewards [obtained by deeds] to the deeds [themselves]. The same is true of absolute trust, since it is the abandonment of personal power and strength, in favor of reliance on the Lord of lords [Rabb al-arbab] (Glory be to Him, and Exalted is He)."
Then he went on to say (may ALLAH be well pleased with him):
"O young man! How often you are spoken to, but do not hear! How often you hear, but fail to understand! How often you understand, but do not take action! How often you take action, but do not act sincerely, and do not become immersed in your sincere devotion, with your whole being!"
Concerning fear [khawf].
When someone asked the Shaikh (may ALLAH be well pleased with him) about fear [khawf], he said:
"There are several kinds of fear. There is the fear [khawf] that applies to those who are guilty of sin [mudhnibin]. There is the anxiety [rahba] that applies to those who practice worshipful service ['abidin]. There is the apprehension [khashya] that applies to the learned ['alimin]. There is the timidity [wajal] that applies to the lovers [muhibbin]. There is also the awe [haiba] that applies to those who know by direct experience ['arifin].
"The fear experienced by sinners is the fear of the punishments that lie in store for them. The fear experienced by worshippers is due to [their uncertainty about] the spiritual reward of their acts of worshipful service. The fear experienced by the learned is the fear of committing shirk khafi [hidden association of partners with ALLAH] in their acts of worshipful obedience. The fear experienced by the lovers is the fear of missing the Meeting [with the Beloved]. The fear experienced by those who know by direct experience takes the form of awe and reverence [ta'zim], which is the most intense kind of fear, because it never fades away, whereas these other kinds do abate, when they are met with compassion and tender kindness."
Concerning repentance [tawba].
When someone asked him about repentance [tawba], the Shaikh (may ALLAH be well pleased with him) explained:
"Repentance is the process whereby the Lord of Truth (Exalted is He) looks toward His ancient and predestined providence ['inaya] for His servant, directs that providence toward His servant's heart, and tenderly detaches it, by attracting it toward Him and grasping it. When this takes place, the heart is drawn toward Him, away from corrupt ambition. The spirit obediently complies, the heart and the mind follow suit, repentance [tawba] is truly accomplished, and the whole affair becomes proper to ALLAH (Exalted is He)."
Concerning this world [ad-dunya].
In response to a question concerning this world [ad-dunya], the Shaikh (may ALLAH be well pleased with him) said:
"Evict it from your heart into your hand, so that it cannot beguile you."
Concerning weeping [buka'].
When the Shaikh (may ALLAH be well pleased with him) was asked about weeping [buka'], he said:
"Weep for Him, weep because of Him, and weep over Him."
Concerning thankfulness [shukr].
When someone asked him about thankfulness [shukr], the Shaikh (may ALLAH be well pleased with him) explained :
"The true nature of thankfulness [haqiqat ash-shukr] is the acknowledgment of the benefaction of the Benefactor [ni'mat al-Mun'im], with an attitude of humility, an overt recognition of the blessing, and a reverential confession of one's inability to give adequate thanks. Thankfulness can be subdivided into several categories, namely:
1. Thankfulness expressed by the tongue [shukr al-lisan]. This constitutes the acknowledgment of the benefaction [ni'ma] with an attitude of humble acceptance [istikana].
2. Thankfulness expressed by the body and the limbs [shukr bi'l-badan wa 'l-arkan]. This is the characteristic indication of loyalty and readiness to serve [al-wafa' wa 'l-khidma].
3. Thankfulness expressed by the inner feeling [shukr bi'l-qalb]. This requires a careful balance between the visible display of
appreciation and the constant preservation of a sense of reverence.
"Beyond this stage, thankfulness passes from the realm of the visible to the realm of the invisible [ghaiba], where the focus of attention is the Benefactor [Mun'im], rather than the benefaction [ni'ma].
"The person who is simply thankful [shakir] is someone who gives thanks for what is available [mawjud], while the person who is very thankful [shakur] is someone who gives thanks for what is unavailable [mafqud].
"The person who gives praise [hamid] is someone who regards withholding as a gift, and views harm as a benefit, and in whose sight the two qualities eventually become equal.
"The glory [majd] that exhausts all expressions of praise [mahamid] is the witnessing of perfection [kamal], in the quality of Beauty [Jamal] and the attribute of Majesty [Jalal], with the eye of direct perception, on the carpet of nearness [to the Lord]."
Concerning patience [sabr].
In response to a question concerning patience [sabr], the Shaikh (may ALLAH be well pleased with him) said:
"Patience [sabr] means coping with misfortune by remaining on your best behavior. It means welcoming His decrees, and accepting them in accordance with the statutes [ahkam] of the Book and the Sunna.
Patience [sabr] can be subdivided into several categories, namely:
1. Patience for the sake of ALLAH [sabr li'llah] (Exalted is He). This is the kind of patience [sabr] that is exercised in the course of carrying out His commandments and respectfully observing His prohibitions.
2. Patience in bearing with ALLAH [sabr ma'a 'llah] (Exalted is He). This is the kind of patience [sabr] that is exercised by calmly enduring the effects of His decree and His actions within you, and by demonstrating indifference to the advent of poverty, without a scowl or a frown.
3. Patience in anticipation of ALLAH [sabr 'ala 'llah] (Exalted is He). This is the kind of patience [sabr] that is exercised through steadfast reliance on that which He has promised, and that which He has threatened, in all things.
"The journey from this world to the Hereafter should be easy for the true believer [mu'min], but separation from creatures, even for love of the Truth, is difficult. The journey from what is known by hearsay [naqli] to [the direct experience of] ALLAH (Exalted is He) is very hard, and patience in bearing with ALLAH [sabr ma'a 'llah] is even more difficult.
"The patient pauper is worthier than the grateful rich man, and the grateful pauper is worthier than either. As for the pauper who is both patient and thankful, he is worthier than any of them.
"No one courts misfortune, with the exception of him who knows its spiritual reward."
Concerning goodness of moral character [husn al-khulq].
When someone asked him about goodness of moral character [husn al-khulq], the Shaikh (may ALLAH be well pleased with him) explained:
"What it signifies is that you are not affected by the rudeness of creatures [khalq], once you have become acquainted with the Truth [Haqq]. It means that you belittle your own lower self [nafs] and whatever arises from it, in full recognition of its faults. It means that you honor your fellow creatures, and what arises from them, by showing respect for what has been entrusted to them, in the way of faith and wisdom. That is the most excellent of all the virtues of the servant [of the Lord], and the jewels of the men of valor become manifest therein."
Concerning the state of ecstasy [wajd].
When someone asked him about the state of ecstasy [wajd], the Shaikh (may ALLAH be well pleased with him) explained:
"It is the state in which the spirit [ruh] is preoccupied with the sweetness of the remembrance [dhikr], and the lower self [nafs] is preoccupied with the pleasure of the entertainment [tatrib], while the innermost being [sirr] remains wholly devoted to the Beloved Friend [Habib], impervious to any outside influence, in its dedication to the Truth, in the presence of the Truth [Haqq].
"The experience of ecstasy is a beverage which the Master [Mawla] gives his saint [Wali] to drink, on the pulpit of His Noble Grace [Karama]. When he drinks, he becomes light-headed, and when he becomes light-headed, his heart flies on the wings of intimate friendship [uns] in the gardens of Holiness [Quds]. Then it falls into the ocean of awe, and is thrown into a trance, so the ecstatic [wajid] swoons into unconsciousness."
Concerning the sense of shame [haya'].
When someone asked the Shaikh (may ALLAH be well pleased with him) about the sense of shame [haya'], he said:
"It means that the servant [of the Lord] feels too ashamed to say "ALLAH," so long as he has not fulfilled his duty to Him. It means that he turns toward ALLAH in unlawful situations, and that he does not appeal to ALLAH for anything to which he is not entitled. It means that he abandons acts of sinful disobedience out of shame, not from fear. It means that he duly performs all acts of worshipful obedience, aware that the Lord of Truth is watching over Him, so that he feels a sense of shame in His presence.
"The sense of shame [haya'] is engendered by the removal of the veil between the heart and the experience of awe [haiba]."
Concerning direct witnessing [mushahada].
In response to a question concerning direct witnessing [mushahada], the Shaikh (may ALLAH be well pleased with him) explained:
"It is the experience of becoming blind to the two realms of being [this world and the Hereafter] with the eye of the heart, and beholding the Lord of Truth with the eye of direct perception [ma'rifa]. It means that the hearts acquire insight, through the pure vision of certainty [yaqin], into what He has told us about the invisible realms [ghuyub]."
Concerning nearness [qurb].
When someone asked the Shaikh (may ALLAH be well pleased with him) about nearness [qurb], he said:
"It is the rolling up of distances by the grace of proximity [tayy al-masafat bi-lutf al-mudanat]."
Concerning the meaning of the term "[spiritual] pauper" [faqir].
When someone asked the Shaikh (may ALLAH be well pleased with him) about the meaning of the term "[spiritual] pauper" [faqir], he said: "[In the Arabic script, it is written with the letters]: fa'-qaf-yay-ra'." Then he explained the significance of each of these letters in poetic verse:
The initial fa' of the faqir stands for his absorption [fana'] in his essence, and his detachment [faragh] from his description and his attributes.
fa'u 'l-faqiri fana'u-hu fi dhati-hi-wa faraghu-hu min na'ti-hi wa sifati-h.
The qaf stands for the strength [quwwa] of his heart in [its dedication to] his Beloved, and his commitment [qiyam] to ALLAH for the sake of His good pleasure.
wa 'l-qafu quwwatu qalbi-hi bi-Habibi-hi-wa qiyamu-hu li'llahi fi mardati-h.
The yay shows that he pins his hope [yarju] on Him, and fears [yakhafu] Him, and performs [yaqumu] his duty as true devotion demands.
wa 'l-yayu yarju bi-hi wa yakhafu-hu-wa yaqumu bi't-taqwa bi-haqqi tuqati-h.
The ra' stands for the refinement [riqqa] of his heart and its purity, and its return [ruju'] to ALLAH from its carnal desires.
wa 'r-ra'u riqqatu qalbi-hi wa-safa'u-hu-wa ruju'u-hu li'llahi 'an shahawati-h.
The Shaikh (may ALLAH be well pleased with him) then went on to say:
"What is required of the spiritual pauper [faqir] is that he should be flexible in thinking [fikr] and centered in remembrance [dhikr], courteous in disagreement [munaza'a] and ready to assist in reconciliation [muraja'a]. He must seek nothing from the Lord of Truth but the Truth [Haqq], and he must practice nothing but truthfulness [sidq]. He must be the most tolerant of people, and the most self-effacing. His laughter should be of the cheerful, smiling kind, and his curiosity should be used as an instrument of learning. He should be a reminder to the heedless, and a teacher to the ignorant. He must not hurt those who hurt him, and he must not meddle in things that do not concern him.
"He must give plenty in the way of favors, but little in the way of offense. He must be careful to abstain from things that are unlawful, and stand well clear of things that are of dubious legality [shubuhat]. He must be a helper [ghawth] to the stranger, and a father to the orphan. His joy should be apparent in his face, while his sadness is stored in his heart. He should be engrossed in his contemplation [fikr] and happy in his poverty [faqr]. He must not disclose a secret, nor rend a veil. He must be graceful in movement, bountiful in kindness, charming in outlook, generous in providing benefits, refined in taste, excellent in moral character, and very gentle.