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Orchards of Love

Orchards of Love

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Published by banarisali

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Published by: banarisali on Sep 06, 2012
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Suhbat (Companionship) with the Auliyaa is imperative for moralreformation and spiritual elevation. Without the company of theAuliyaa this is not normally possible. Suhbat of the Auliyaa has beenthe Sunnah of the Ummah from the very inception of Islam.In the first phase it was Suhbat with the Nabi (sallallahu alayhiwasallam). Then followed the Suhbat of the Sahaabah and then of the Auliyaa. And, this Sunnah has been transmitted down thecenturies. No man, barring rare exceptions, gained spiritualascendency without the Suhbat of the Auliyaa. Those who hadattempted the spiritual sojourn alone, ended up in deviation, someeven prostrating to shaitaan. Those who seek to plod this path of reformation and spiritualelevation without the guidance of the Auliyaa, in the end formulate for themselves cultsof satanism.When the Suhbat — physical Suhbat — of the Auliyaa is not available, as is the case inthe present day, the next best method is to study their lives and read in abundance theepisodes, anecdotes, advices and admonition of the Mashaa-ikh.In this book of Episodes of Allah’s Aarifeen, numerous incidents which cultivate ayearning for the spiritual sojourn have been narrated. It is not possible to practicallyfollow every path and practice of the Auliyaa or the elite members of the spiritualkingdom. Certain acts apply exclusively to the Saint about whom these are related. The purpose of the stories of the Auliyaa is primarily to gain the fervour and yearning tofollow the path which leads to Allah Ta`ala and everlasting success and salvation in theAakhirah. And that Path is only the Shariah of Islam.While every act and practice of the Auliyaa is based on the Sunnah, every man cannotimitate them in exactitude. The total austerity and renunciation (zuhd) which someAuliyaa practised cannot be adopted by all and sundry. But, the minimum Fardh(compulsory) requirement in this sphere is to renounce the world to the extent that it doesnot interfere with the Mu`min’s strict observance of the Shariah and the cultivation of Taqwa. Then, whomever Allah Ta`ala desires to honour with greater spiritual elevation,he will progress in that direction by way of Divine Guidance, for the Real and TrueSheikh is only Allah Azza Wa Jal. But in this world He has created intermediaries for our ease.Source: http://books.themajlis.net/book/print/165
May Allah Ta`ala accept this humble effort and guide those who read it with sincerity.MUJLISUL ULAMA OF SOUTH AFRICAMUHARRAM 1422 (APRIL 2001) 
Aabid literally means a worshipper. In Islamic terminology it refers to a pious person who devotes the greater part of his time to ibaadat.An Aabid is not an ignorant worshipper. He has adequate knowledge of the rulesof ibaadat and of his obligations to Allah Ta`ala.
Abdaal are a special class of Auliyaa whose identities are concealed. Their number is 40 and this remains constant. When one dies, he is replaced.Allah Ta`ala imposes a variety of duties on them. They possess miraculous powers.
Aarif literally means a person who knows. In Sufi terminology, it refers to a person who possesses deep insight of spiritual matters. Hidden knowledge of Allah Ta`ala is revealed to him by way of inspiration. He has recognised AllahTa`ala. His divine perception is vivid and real. It is not a mere intellectualunderstanding. He sees Allah with his spiritual (baatini) eyes. Plural is Aarifeen.
Faqeer (plural Fuqaraa), literally means a pauper, a destitute person. In theterminology of the Auliyaa (Sufiyaa), it refers to a pious mendicant (pauper) whodoes not beg. He reposes trust in Allah Ta`ala.
Miskeen (plural Masaakeen) in Sufi terminology has a meaning similar to Faqeer.Source: http://books.themajlis.net/book/print/165
Kashf literally means to open. In the technical terms of the Auliyaa it refers tomessages inspired into the heart of the saintly person. These revelations comefrom the spiritual realm and are of divine origin.
Ilhaam is the same as Kashf. However, it is of lesser clarity than Kashf. BothKashf and Ilhaam are not proofs of the Shariah. They do not constitute a basis for Shar`i law.If the Kashf and Ilhaam conform to the Shariah, they will be accepted. If inconflict with the Shariah, it will be ignored and a suitable interpretation given toit.It is possible for a Wali to misinterpret or misunderstand his Kashf or Ilhaam.Other external or internal factors may also lead to a misunderstanding of themeanings of these forms of inspirations.. Hence, the criterion of Haqq (Truth) andBaatil (falsehood) is only the Shariah.
Literally refers to a mad man. In Sufi terminology it refers to a Wali whoseintellectual capacity has been disturbed on account of his absorption in divinelove, i.e. love for Allah Ta`ala.
Saaliheen is the plural of Saalih, which means a pious person. It refers to theAuliyaa.
Zuhd means renunciation of the world or to abstain from worldly pleasures andluxuries. The person who renounces the world is called Zaahid.
Buzrug is an Urdu / Farsi term referring to a pious person. (Saalih or Wali).
Source: http://books.themajlis.net/book/print/165

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