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Basics of Islam
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savant
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Quote savant Replybullet Posted: 22 April 2009 at 8:42pm

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

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

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



Edited by savant - 22 April 2009 at 9:16pm
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Quote savant Replybullet Posted: 22 April 2009 at 8:54pm

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

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

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

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

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

] أَلَمْ يَعْلَمْ بِأَنَّ اللَّهَ يَرَى [

“Does he not know that Allah is watching”

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

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

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

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

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

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

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

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

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

And Allah knows best

Wassalam u Alaikum

Ml. Yusuf bin Yaqub,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

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Quote Nur_Ilahi Replybullet Posted: 22 April 2009 at 10:17pm

Savant,

Jazakallahu Khair for your contribution.

Subhanallah!

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

Salam.

Ilahi Anta Maksudi, Wa Redhaka Mathlubi - Oh Allah, You are my destination, Your Pleasure is my Intention.
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Quote Nur_Ilahi Replybullet Posted: 22 April 2009 at 10:19pm
Originally posted by abosait

Originally posted by Nur_Ilahi

 
That is what Tasawwuf is all about. Desiring/yearning for none other than Allah Subhanahuwataala.
 
 
But Islam teaches us to seek the countenance of Allah.
 
Al-Baqara [2:272]          
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلأنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَاء وَجْهِ اللّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ

Laysa AAalayka hudahum walakinna Allaha yahdee man yashao wama tunfiqoo min khayrin falianfusikum wama tunfiqoona illa ibtighaa wajhi Allahi wama tunfiqoo min khayrin yuwaffa ilaykum waantum la tuthlamoona

2:272 It is not required of thee (O Messenger., to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly.


 
    Ar-Rum [30:38]          
فَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ ذَلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ وَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

Faati tha alqurba haqqahu waalmiskeena waibna alssabeeli thalika khayrun lillatheena yureedoona wajha Allahi waolaika humu almuflihoona

30:38 So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the Countenance, of Allah, and it is they who will prosper.


 
    Ar-Rum [30:39]          
وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَئِكَ هُمُ الْمُضْعِفُونَ

Wama ataytum min riban liyarbuwa fee amwali alnnasi fala yarboo AAinda Allahi wama ataytum min zakatin tureedoona wajha Allahi faolaika humu almudAAifoona

30:39 That which ye lay out for increase through the property of (other) people, will have no increase with Allah. but that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied.
 
Abosait, your reply above does not contradict the fact that the Sufis' intention is desiring/yearning for Allah.
Ilahi Anta Maksudi, Wa Redhaka Mathlubi - Oh Allah, You are my destination, Your Pleasure is my Intention.
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Quote abosait Replybullet Posted: 23 April 2009 at 4:13am
Originally posted by savant

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

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

 
Well, is there mention anywhere in the Qur'an/Hadith that any human will be able to see Allah in his/her life on this earth?
 
No.
  • The Prophet Sallallahu alaihi wasallam himself never claimed seeing Allah, while narrating the events of Me’raj. If he had, it would have been the most important part worth description.
  • Secondly, none of the companions insisting on 'sighting' ascribe the claim to the Prophet. Instead, they say so based on conjectures.
  • Thirdly, the Prophet’s wives should have been the first to be privy to such information if it was true. Not only none of them narrated thus but also Aisha (May Allah's Peace and Blessings be upon her) strongly denounced and even reprimanded such claims.
  • Fourthly, the description in Qur’an, of the person, whom the Prophet (Pbuh) met in Me’raj seems too materialistic to fit the conception of Allah. Read them again; “.. Then he approached and came closer and was at a distance of two bows length or (even) closer..”
  • And lastly, the Prophet himself denied that he saw Allah in Me’raj;
“Narrated Abuzar that he asked the Prophet (Pbuh); Did you see your Lord? He replied; He is Noor. How can I see Him.” (Muslim)
Thus it is clear that one should not waste one's time assuming (or let the world believe) that one can achieve such a state. Therefore فإن لم تكن تراه فإنه يراك  is what is for us. No need to go after invented matters of Sufism beause one can never attain on this earth a stage like  أن تعبد الله كأنك تراه .
 
Originally posted by savant

 

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

 
If Islam speaks of cleaning and Purification it has also taught us the method of doing both these. Allah has not left the deen incomplete making way (Astagfirullah) for the Sufis to invent methods for it.
 
Originally posted by Nur_Ilahi

Abosait, your reply above does not contradict the fact that the Sufis' intention is desiring / yearning for Allah.
 
Well Noor, that is so only if what you mean is to see Allah in the Akhira.
 
But you and other Sufis in this forum have been referring to the Hadith of Jibreel which talks of seeing Allah while in a state of Salat in this earthly life, for which I have replied above.
 
Assalamu Alaikum wa Rahmatullah.


Edited by abosait - 23 April 2009 at 5:50pm
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Quote savant Replybullet Posted: 23 April 2009 at 8:41pm
Well, is there mention anywhere in the Qur'an/Hadith that any human will be able to see Allah in his/her life on this earth?
 No.
 
 
May Allah bless those who are without understanding the real sunnah and hadith they started saying words on hadith; i wish if they can explain Ihsan but infact they ca'nt. i'am worried about their standing in Islam. Their are known fatwas and well explanations from all madhab about sufism. how can someone forget below names and thier working around the world; its a long list i am in hurry justing putting few without any order.
 

There is no order in below list of elders Rahimullah, else time i will refine order and list along their period and their books and work

 

From History

-------

Imām Ja’far al-Sādiq, Rahimullah

Harat Uwais al-Qarni Rahimullah

Hasan Basri Rahimullah

Bibi Rabia Basri Rahimullah

Shaikh Ma'ruf Karkhi Rahimullah

Hazrat Junayd al-Baghdadi Rahimullah

Shaikh Sari Saqati Rahimullah

Abu al-Hasan Farshi R.A

Abu Bakr Shibli R.A

Bayazid Bastami Rahimullah

Ibrahim Bin Adham R.A

Ilw Mumshad Dinwari R.A

Mansur al-Hallaj R.A

Abu 'l-Hasan Kharaqani R.A

al-Ghazali R.A

Qutbuddin Bakhtiar Kaki, R.A

Jalal al-Din Rumi, R.A

 

 

Order Founders

------

Shaikh Sheikh Abdul Qadir Jilani - Founder of Qadiriyyah Order

Sufi Diya al-din Abu 'n-Najib as-Suhrawardi - Founder of Suhrawardi Order

Baha-ud-Din Naqshband Bukhari – Founder of Naqshbandi Order

Abu Ishaq Shami - Founder of Chisti Order

 

Indo-Pak

-----------

Mujadid Alaff Sani Rahimullah

Hazrat Muhammad Qasim Nanautawi - Founder of Deobānd Order

Nizaam-ud-Din Olia - India

Moinuddin Chishti - Most Beloved Shaikh, Ajmir India

Fariduddin Ganjshakar - Pakpattan Sharif, Pakistan

Maulana Rashid Ahmad Gangohi - prominent scholars of Deobānd

Mulana Ashraaf Ali Thaanvi

Husain Ahmad Madani,

Ahmad Ali Lahori

Maulana Muhammad Ilyas Kandhelvi - Founder of Tabligh Jammat

Muhammad Zakariya al-Kandahlawi - Writer of famous book "Fazail-Amaaal"

Shaikh Ruknuddin

Hazrat Ashraf Jahangir Semnani, Kicchocha Sharif, Uttar Pradesh.

Shaykh ul-Mashaikh Kalimullah Jehanabadi

Mulana Fazal-ur-Rehman Driabani

Khwaja Bande Nawaz

Sayyid Ali Hujweri Rahimullah

Maulana Fazl-e-Haq Khairabadi

Jamal-ud-Din Syed "Shah Yousaf Gardez"

Hazrat Bahauddin Zakria

Bibi Pak Daman

Shah Rukn-e-Alam

Syed Shams-ud-din "Shah Shams Sabzwari"

Sachaal Sarmast

Shah Hussain

Hazrat Khawaja Awais



Edited by savant - 23 April 2009 at 8:45pm
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Quote Nur_Ilahi Replybullet Posted: 23 April 2009 at 10:10pm
Originally posted by abosait

Assalamu Alaikum wa Rahmatullah.
 
WAalaikum salam warahmatullahi wabarakatuh.
 
Just one question this time, Do you deny that Imam Al-Ghazali and Abdul Qadir Jailani was a Sufi?
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Quote Nur_Ilahi Replybullet Posted: 24 April 2009 at 8:24am

And lastly, the Prophet himself denied that he saw Allah in Me’raj;

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

Again Abosait, you are reading this without the spiritual understanding. Meaning you do not read the Bathin side of this words. Take for example under the hot sun, can you see the sun directly? Of course cannot. But can you feel the heat? Yes. No doubt of that. When Sufi says ‘see’ it does not mean that they see with the physical eye, but ‘seeing’ spiritually.

This statement of Rasulullah did not contradict what Imam Ghazali said about Ruh -

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

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

You mentioned about the Mi’raj of Rasulullah. How can we explain to some ignorant Muslims or non-Muslims how this happened. Before I understand about Sufism, I could not crack my head as to how this could happened. I just left it to the Greatness of God that He brought up our Prophet to Him. Or the story of how Isa Alaihissalam was also taken up by Allah Subhanahuwataala and his place was replaced by the traitor desciple.

Alhamdulillah, after understanding about Sufism, then I know how these occurred. None other because of the purity of their Souls/Ruh who had reached the 7th level Nafs As-Saffiyah. The greatness of the True Sufis is that the Pure Ruh that had been cleaned up from all the spiritual blemishes is the commanding factor. It had the capability of seeping thru the physical body and enveloping it and hiding it from being seen by the physical eye. In other words they could appear and disappear anytime they wish.

Nafs al Safiyyah

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

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

Ilahi Anta Maksudi, Wa Redhaka Mathlubi - Oh Allah, You are my destination, Your Pleasure is my Intention.
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