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Malfuzat e Auliya Allah

Malfuzat e Auliya Allah

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Published by: Shaikh Mohammad Iqbal K on Sep 30, 2010
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06/18/2013

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Advice
Develop this habit of talking to Allah. My shaykh Arif-billah Hadhrat Dr Abdul-Hayy ‘Arifi (may Allah have mercy on him) told this to us repeatedly
.
Sit in
 
solitude and contemplate that I am infront of Allah. Tell Him everything that ison your mind and bothering you. Your past mistakes, the present difficultiesand future apprehensions . Tell Him in detail and ask for guidance and help.InshaAllah, in addition, to relieving your anxiety it will lead to the creation of abond between you and your Lord, Allah (ta’luq ma Allah).”http://www.ashrafiya.com/2007/05/16/be-thankful/
Grand-Shaykh Hadhrat Haji Imadadullah mohajir Makki (may Allah have mercyon him) said,‘Most of the individuals (traversing the path) remain devoid (of the
ma’arifa 
)because of being unthankful. They complain that we do excessiveremembrance (
dhikr 
) and spiritual exercises (
shugal 
) but derive no benefit.
Whereas, in reality, being busy with Allah and His remembrance is a huge blessing in itself. If Allah would not have attracted ( 
 
 jazeb
 
 
 ) you towards Himself would it had been possible for you to make His remembrance? 
A slave (
‘abd 
) should maintain his slavehood (
bandegi 
), and (remember that)Allah is the Master with absolute authority. ‘Shama’im e Imadadiya, page 89
 Saying "Allah Allah" is a Sufi Zikr, to which the restrictions mentioned belowapply.***********************************Allah, the name of God - the actual word has an influence of its own. It has aphysical influence too which of course is something which has not yet beendiscovered or investigated. A place where the word Allah physically resoundshas such reverberations which are beneficial even in the physical world. Thatis why people say that a house where the name of God is taken is moreblessed than others. You find that territory is more blessed by God, where Hisname is taken - even physically. So it even has a physical effect. The aim of Zikr is not to have the physical effect, but to repeat the name of God and notto think of anything else. By repeating the name of God not only the sound of God becomes implanted in his ear but the meaning of the word God isimplanted in his heart and the reality of the word - God Himself becomes
 
implanted in his soul. So this is a form of concentration on God and divorcingyourself from the world and even divorcing yourself from your own being, fromyour own self.To say it with a loud voice, is a form of concentration which is done in thebeginning, because to collect thoughts in the beginning is difficult. It is easier to concentrate one"s thoughts by sound because sound also is absorbing andyour body is also engaged in something, otherwise your body might distractyou in some way, so here it itself is engaged in your spiritual activity. Later onwhen the thought of Allah is implanted so much in a person"s heart that itdoes not require to speak it aloud then you can simply say it inwardly. You canuse the word, but inwardly, just as you can say something in your heart. Thatis called Zik-e-qalbi. That is the Zikr of the heart. Then simply the pure thoughtof God without even taking His name. Just to think of His being is calledMuraqiba. That is to say remembrance. Zikr means remembrance.Remembrance without words - simply remembering the Being Himself. That isthe remembrance for which neither the outward word nor the inner is required.So these are the three stages which are done simultaneously or successivelyor as the occasion demands. The idea is to turn one’s heart and soul so muchtowards God and wait till He responds by giving out His light, filling that soulwith His light, as much as it can receive. The Sufis have always used thissymbol of a mirror, that you should make your heart and soul like a mirror. Godis like the sun, always reflecting. It is already there giving out light. If you arein a room where the sun does not enter and if there is a small window thenyou can by putting a mirror to it, see it within the room. Something in thatrespect, if you are making your heart into a mirror then it will reflect God, thatis the aim.In the previous ages mirror was even a better symbol than it is today becausethey used to polish an iron plate. That used to be an art in those days. Theyused to polish it so much that it became a mirror. So in those days they usedto say that you are like raw iron now and if you polish yourself then it willbecome a mirror, then that will reflect the light of God. Turn your iron into amirror by polishing by Zikr and the thought of God. Now of course the mirrorsare of a different kind but we can say that make your heart like a mirror sothat it can reflect the light of God or the face of God - reflection of Hisessence and attributes.
How He is in Himself and how He displays himself in His attributes. That reflection comes from God in all those dealings and affections that follow; like love of Him and trusting Him and subservience to Him and humility towards Him and so forth. The many aspects of one"s relationship with God, the secret or hidden relationship comes out of these facets of reflections of God.
 
Then, so to speak, man becomes a mirror of God.Just as when someone asked Hazrat Aisha (Radial llahu anha) about the 
 
manners of the Prophet (may the blessings and peace of Allah be upon him),peace be upon him. She replied that have you read the Qur’an? The person replied that I have read the Qur’an. Then she said that his manners were those of the Qur’an. What you read in the Qur’an, what a person should be, that is what the Prophet (may the blessings and peace of Allah be upon him) was. So it means that he was the perfect reflection of the attributes of God.
From the Hundred Letters of Makhdum ul Mulk Hazrat Sharfuddin Yahya Maneri [Firdausi Sufi Order].
 "The actual meaning of repentance is “turning back’. There are, however,many ways of turning back, which vary according to the stages, the actions,and the stations of those who repent. Ordinary people, out of fear of punishment, turn from oppressive behaviour to being sorry.
The elect turn away from their evil deeds because they have become congnizant of their obligation to revere their Master. The elect of the elect, perceiving the insignificance and instability of all creatures and, indeed, their nothingness in the light of the glory of the Maker, are able to turn away from all that is not God.
Once this has been grasped it should be noted that repentance, although itdoes not happen “once and for all,” does not thereby cease to be genuine. If apenitent person, after resolving not to fall into a particular sin again, throughnegligence actually does so, he can heed the command to repent, consider itsmerit, and rejoin the ranks of the penitent. Once a man made a resolution inthis fashion but again fell. Immediately he went to the shrine of a saint whereone of the shaikhs told him: “By the mercy of God I repented seventy timesand each time I fell again, but after I begged pardon for the seventy-first time,I fell no more!” He also told him of another person who had made a similar resolve and after falling again, he hesitated to return to the shrine. “How do Iknow what is my present spiritual state” he asked himself. He then heard avoice within him say, “You submitted yourself to Me and I forgave your sins.Again you were unfaithful and spurned Me. Now I have given you time torepent. If you wish to return, I shall receive you in peace.”"http://www.moonovermedina.com/old_version/SP1spg.htmlGEMS OF SUFI GNOSTICISM (Jawahir-e-Ma'arifat)by
Alhaj W.B.S. Rabbani 
Distinction between a State (Hal) and Station (Maqam)

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