Life in Accordance to Sufi Mystics.

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According to the the Sufi’s a man living in darkness is not expected to know what is best for him. 

Sometimes it so happens, what is apparently good is not useful; sometimes some trouble is a blessing in disguise; sometimes the handicaps, shortcomings,defects and limitations constitute a means of help given by God.
The peacock has embroidered, beautiful feathers, of which he feels proud, but his legs are ugly and deformed, which he feels  ashamed. But the beautiful feathers do not save the peacock from the clutches of the hunter, whereas his ugly feet do.
The Snake has a soft skin, but its bite is fatal; had its bite not been fatal, perhaps it would not have been killed.
The rose flower is famous of its elegance, delicacy and fragrance but it is not allowed to live long in the garden; grass, Thorny bushes, cypress and neem trees stay longer in the garden than the rose flower.

A Rose flower has his own distiny

In South Asian countries like India, Pakistan,there is a rose flower which is offered at the tomb of some sufi saints or to some deity in the temple; there is another rose flower which is in a garland to be offered to the bride or bridegroom, or some dignitary; there is the rose flower which is placed on a dead body; and there is the rose flower which blossoms forth, withers and falls in the garden, dried up and not looked after.

The Sufi Mystics have an eye on the phenomenal world

They assert that one should mould himself into a rose flower which gives smell, is fresh and is a source of joy to the recipient.
As in the animal and vegetable kingdoms, likewise in the human kingdom, an individual’s limitations become his best friends.
Poverty is abhorred, but honesty has its own benefit, it gives and individual an insight into the realities of life.
A person Steeped in honesty acquires, by and by; the gift of patience,and is endowed with the spirit of contentment. Riches, ordinarily considered as a  gift, sometimes become a source of trouble; they invite enmity, rivalry and jealousy from others.
There is no limit to greed, a person wants more and more, thus depriving himself of inner peace, the spirit of thankfulness, and contentment.

To a Mystic life and death denote different connotations

Assiduous pursuit of the ideal is Life; to fall from that ideal is Death.
There are victories or triumphs, and failures for a mystic also: to be positive in attitude is Triumph or Victory; to be negative constitutes failure.

Below are Sufi words of Wisdom:
Hope is treasure,
Despondency is Sin,
Forgiveness is power,
Revenge is putrefaction,
Generosity is alturusim
Miserliness is a curse,
Love is a give,
Hatred is Blasphemy,
Renunciation is Illumination.
Prejudice is regimentation,
Greed is mockery,
Lust is mischief,
Faith is shield,
Seclusion is safety,
Silence is a sword,
Jealousy is fire.
Desire is deception,
Enmity is foolishness,
Contentment is wealth,
Discrimination is wisdom,
Asceticism is perfection,
Affluence is distraction,
Service is humility,
Sharing is submission,
Imitation is Suicide,
Envy is motivation,
Perseverance is supplication,
Annihilation is nearness,
Poverty is self – abnegation,
Self- Surrender is bliss,
Thought is force,
Success and failure, to a mystic are relative terms,
Joy & sorry are varying moods,
Honour and Humiliation are the norms of society,
Plenty and Penury are the two tests,
Plain and Pleasure is a passing phase,
Influence and power are sleeping pills.

Shorthand is learnt by Practice; practice it if you will. I do not promise miracles but I am sure you will get stable results.


(This is a series of postings to come on the subject of Sufi Mysticism. The postings will give in depth knowledge in the complete world & ultimate sphere of Sufi spirituality).

Happiness, Freedom & Free will in accordance to Sufi Mystics!

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There is one right which deserves to be respected.

It is  Bankruptcy of foresight that this right has not been given due recognition. Every country in the world should have incorporated it in its constitution; and that is a right to Happiness.
Utilitarianism has advocated the doctrine of the greatest good to the greatest number and moreover,”Greatest good” and happiness are not identical terms; pursuit of happiness to the mystic, is an inalienable right.
“Man does not live by bread alone” is an old adage; this means that something more is needed to make the man live instead of to merely exist.
 

Every right has corresponding duties.

An individual,then, should not pursue his own happiness but also allow others to do the same.
Pursuit  of happiness is not a selfish claim.  It is an inward urge, born of the ‘drive’ or ‘desire’ to be of use to others, and an epitaph of a life nobly lived, and dedicated to service, sharing and sacrifice.
Happiness, it should be remembered,is a state of mind; it comes from within; it is not a commodity which a person can buy in the market; it cannot be had for any amount of money.
 

A Sufi mystic knows the techniques and has learnt the secret of being happy.

A Sufi Mystic refuses to be influenced by external life and external circumstances; he “Stoops to conquer” happiness by his old devices and implements which he has been taught to rely upon.
A Sufi Mystic does not believe in modern tools for modern jobs; he adopts the same technique of hope, belief, faith, Contentment, self-surrender, and trust in God! These are the weapons which win for a Sufi Mystic and the battle of life, and which thus enable him to overcome the vicissitudes of life.
A Mystic holds firmly that he has attained puberty, i.e attained the age of majority, and he is in a position to exercise his discrimination freely and voluntarily.
Elimination of desires and widening the scope of dis-interested service, which asks nothing and gives every-thing, confers upon him peace and tranquillity, leading to the fountain of happiness.
 

A man in chains cannot be said to be Happy

The Mystics treat the people of the world as enchained and enslaved.  There are no iron bars it is true, and there are no stony walls it is equally true; outward things have very little to do with enslaving a person.
Slavery consists  in obeying the will of another, which is opposed to the will of the individual.
An individual’s desire constitute his chains, and his self-interest and his expectations from the people put him in servile slavery.
To be engrossed in the world means and implies to be living in the prison-house of the world.
The Sufi mystics have freed them-self from the shackles and burdens of slavery by expecting nothing from the people of the world.  TO GIVE is their code of conduct; TO TAKE is the way of the people of this world.
A person who takes, naturally feels indebted to the person who gives; this means he owes a debt to him. A person, who is in debt, is not a free man; a man, who is not free, is not a happy man.
 

A Sufi Mystic has nothing to do with the people.

People look to him to provide satisfaction to their inward needs, and beseech him to respond to their rising expectations. The mystic,on his part, does not disappoint them; he cuts across caste and class lines and helps them.
The Mystics hold that people of the world are not to be relied upon; they are fickle-minded, egotistic, selfish and self-interested; they want to serve both God and Mammon.


(This is a series of postings to come on the subject of Sufi Mysticism. The postings will give in depth knowledge in the complete world & ultimate sphere of Sufi spirituality).
 

Life is a big game!……Sufi Mystics!

 
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This game can be played by one who knows the tricks of the game.
The game of life can be won by those who have understood that passions are unruly cattle,and they should be kept chained up and under the government of self control and prudence; passions, if not contained,become our masters.
Once they become our masters,they will drag us through hill and dale, mountain and valley, river and rivulets. They thus, acting as unbridled horses, will inflict injuries and cause us mischief. This calls for the control of the mind.
According of the Sufi mystics, he alone is a real conqueror who has controlled his passions.
 

Passions should be distinguished from sentiments.

Sentiments are good but to be sentimental is bad,for to be sentimental means and implies loss of self control.
To have fine sentiments,we must have receptive heart, but a human heart beats so hard that it refuses to be broken easily. It is so to say, a fallow land unfit for cultivation; to make it culture-able and to enable it to grow crops is the task the trained Sufi mystics have assigned to themselves.
The human heart is to be cleansed of thorns, thistles, bushes, grass, weeds and wild flowers. It needs to be cleared so that it may yield a thick crop in the shape of the fruit of regenerate soul, hence it requires  good seed,ploughing,drainage,water and fertilizers.
 

“Absent thee from Felicity awhile”

Watch the cavalcade of humanity proceeding on towards the destined Goal.
I think it is proper and appropriate,for all of us here to remember and to recall,with humility and gratitude,all the Sufi mystics,who, in spite of their being of different climes,countries,colour,caste and  professing different religions,came at short notice to the rescue of the world.
 

The world is an old woman

In spite of the fact that her youth is passed,she still attracts people, who, fall prey to her machinations and deceit.
She has always been dull dictionary of fancied advances, humble utilities, frivolous notions and sceptical norms, abject submissions, adamantine rigidity, affected indifference, aggressive selfishness, aimless confusion, avenging faith, brittle sarcasm, callous indifference, conflicting influences, diverting interests, expeditionary forces, explosive violence, faded splendour, glaring chaos, gloomy consolation, intoxicating industry, invincible ignorance, laboured nothings, overbearing arrogance, passive obedience, selfish existence, unaffected sentiment, vacant stupidity, vile conceit and wild unrest.
 

In such a world exploitation is inevitable.

The strong exploit the weak; the rich exploit the poor,the educated exploit the uneducated.
In order to be saved from exploitation, people formed groups and associations, and invoked the law.
Those commanding influence and power took as their slogan ” Might is right”, the weak and the helpless waited in patient, deep disdain for the day when right will come to be accepted as might.
In other words, When ” Right is Might” will be the accepted creed of the society.
 

The so called pleasures of the greater part of Mankind are counterfeit.

There is a microscopic minority which is eager to understand the riddle of life; they try to analyse their enjoyments.
The General condition of mankind is to be pitied;they are satisfied to taste delight,not knowing whence it comes, or by what power it is bestowed.
He who is without hope requires love and faith. Love and faith cannot be  separated from hope, they are the three torches which spread the light together; they are interdependent; the one without the others can not exist.
 

According to the Sufi Mystics, Silence is good.

Silence from words is an ordinary type of silence; such a type of silence may save an individual from the evil of inordinate speaking.
Silence from Desires is better than the former because it gives rest to desires and passions and is conducive to quietness of spirit.
But the silence that is best is the escape from wandering thoughts; this type of silence confers internal peace,which is very necessary for internal recollection.
 

Thus armour of Sufi mystics is not made of Iron.

Faith turns the Discords of the past into the harmonies of the future.
Discretion is the necessary ingredient of all the virtues without which they degenerate into folly and excess.
The triumph of human intelligence lies in knowing that perfection does not exist anywhere.
 

A Sufi mystic is the heir to spiritual enlightenment.

He holds together with truth and strives and fights for it;   he has no fear and doesn’t expect favour.
He is not grieved; neither is he a coward, nor weary, nor fainthearted. He conquers against odds; to him nothing is difficult.
For something to be difficult means that it will take a little time; to be impossible, for him, means that it will take a little more time.
He is happy if he has struck a good bargain; and, if he has exercised his discretion in an appropriate and befitting manner, he receives light, Forgiveness and mercy,because he has refused to compromise with his inordinate desires.
He is at peace with himself and makes peace with others; he avoids despair.
He asks for no exemption from danger; he abstains from doubts and diffidence; he avoids suspicions and spying; he loves Truth and likes the Truth to be spread.  He does not sit on the fence calculating the Weather,but instead moves on with unflagging zeal, and reposes his trust in God.
His conserving of energy is meant for doing good to the people and to raise the standard of living. To him,raising the standard of living is not an economic problem,but a higher standard of living implies sweetness, simplicity, beauty and light. He is there at his post to raise at the opportune moment to save the toiling, tumbling and troubled humanity from falling into the pit of despair,despondency and decay.
He understands his message and he knows his mission; his message is simple ” Live for others”.
 

A sufi Mystic has voluntarily accepted his Role.

It is to bring light where there is darkness pervading;it is to give hope to the hopeless; to guide the wayfarer; to act as a sign post to the waylaid; to console the afflicted;to comfort the aggrieved, and to give one simple smile, and one word of encouragement to those who look up to him eagerly with longing, lingering looks, inviting his sympathy.
A Sufi Mystic serves, teaches, guides and inspires those who come in contact with him. His uniform behaviour is akin to the rays of the sun falling on the palace of king or on the cottage of the poor, on the crystal clear waters of the fountain and on the ugly heap of dirt thus making no distinction.
Truth is indivisible, inalienable and absolute; it has shone and it shines; it is as white as the snow on the Himalayas.
 


(This is a series of postings to come on the subject of Sufi Mysticism. The postings will give in depth knowledge in the complete world & ultimate sphere of Sufi spirituality).
 
 
 

Quranic verses used to remedy all forms of issues.

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For many years now many people have been lead to believe that Quranic verses should not be used as Talisman ( To wear around the neck) or, to drink such water or food blessed with these verses after reading and blowing on the product to be consumed.
Many Islamic School of thoughts around the globe prohibit this  and call it Bid’ah (Innovation). However  in the sufi world the blessed Quranic verses have been used  not only to help in many issues but also assist people of other faiths with immense success. This practice by the Sufi world has been going on for centuries,since time immemorial.   So those against the  permissibility  of using Quranic verses are actually infact depriving them self . Especially when people of other faiths are using them with great success & immense achievement. 
After some research we found one sect of Islam “Ahl al-Hadith” also known as “Wahhabism” who propagate against Wearing Talismans and Sufi Healing anatomy were actually encouraging “Aytul Kursi” (A Quranic verse)  to be read upon food and if necessary to be hung around the neck of a person. We found this evidence from one of their school text books as below:
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Appeal page  by the institute in-front of the book (Kitaab)

Page showing Ayat (Verses) can be used in many ways.
Page in the “Ahl al-Hadith”(Wahhabism) Kitaab showing that Quranic verses (Aayat) can be used in many ways to resolve many issues. This contradicts the Wahhabi school of thought which is completely against wearing Talisman or using Quranic Aayat for means of blessing food or otherwise.

 
I thought to write this article since the faith in using Quranic Aayat to remedy many issues in ones life is diminishing fast. This is because of lack of knowledge & wisdom in the current climate of the world. The Sufi faith in spirituality that is one of the oldest forms of Islam is submerged into mist and doubt by corrosive ideologist’s that are  out to harm & rid the Sufi way of life & faith.
 
Caution: Quranic verses are no childs paly. These verses are immensely holy and extremely powerful. The understanding of such verses is not in everyone’s reach or aptitude. Therefore we strongly suggest contacting a spiritual practitioner whom can prescribe you spiritual scripts in a manner appropriate to you. Some of these verses are powerful & can affect people differently so seek advice and don’t venture on your own.. You have been WARNED!!!
 
The following Ajmer sharif  Sufi Practitioners can assist in all forms of Spiritual issues and blessings :
please contact: Peer Sahib on :
0091 982 917 2652 (Whats App Enabled) or
0091 982 8888 199 or 
0091 982 8111  592 (Whats App Enabled)
0091 978 364 6668  (Whats App Enabled)
Email:[email protected]  or [email protected] or
[email protected]
Alternatively you can visit our website:
http://www.ajmergharibnawaz.com
http://www.khwajamoinuddinchishty.com
http://www.ajmerkhwaja.com
http://www.kgn-sanjari.com  … (Details of Fathia & various Sufi Dargah’s in the world)
Blog: https://www.khwajagharibnawaz.org
 

Instruction for a Disciple from Khwaja Moinuddin Chishty (R.A) – Khwaja Gharib Nawaz (R.A)

 

Dome of Ajmer Sharif Dargah
Dome of Ajmer Sharif Dargah

Baba Farid Ganj Shakar quotes Hazrat Khwaja Qutubudddin Kaki as saying: ” That Once he was offering genuflexions and when thus in prayer he was called by his spiritual Teacher, Hazrat Khwaja Moinuddin Hassan Chishty. He on hearing the call ,at once replied ” Coming Sir”. When he went to him, Khwaja Sahib asked him what he was doing. Thereupon Khwaja Qutubuddin submitted that he was offering genuflexions and that on hearing Khwaja Sahibs  call, giving up prayers, he rushed to him.
Thereupon Khwaja Gharib Nawaz (R.A) said “You did well. Better that genuflexions is the act that you did. It is of utmost importance in the spiritual domain that one should, repose implicit confidence and faith in one’s Spiritual Teacher”.

Chishty  Niazi silsila, Charatristics in a Desciple



   Chishty Niazi is a name of a specific Spiritual Sufi lineage. An individual embarking on allegiance to this way of spiritual enhancement can expect changes in his/her individuals Characteristics as spelt out using the two words Chishty Niazi below:
(Chishty)
C =Charitable
H=Hospitality, Humble
I=Inspirational
S=Seeker, Submitted,
H=Hopeful
T=Tranquil
Y=Yearning
(Niazi)
N=Nobleness
I=Integrator
A=Awareness, Achiver
Z=Ziker,
I=Indomitable
  These are Characteristic factors that are acquired through spiritual attention from your spiritual master .

The Remembrance of God (Ziker) Yaad -E-Illahi!


The Practices

Sufi masters (Pir-o-Murshid) stress Ziker (remembrance of God), for it grounds the belief, knowledge, and faith of the seeker by focusing his or her attention on God. One of the fundamental commands of God is to do Ziker as often as possible until continual awareness of the Divine Presence is established. God revealed to Prophet Moses, “Verily, I – I alone – am God; there is no deity save Me, Hence worship Me alone and be constant in prayer so as to remember Me!”.(Qur’an 20:14). This command for Zike has extended to all generations, although the forms of dhikr have varied with time and place.

The Companions (R.A.) of the Prophet Muhammad did not perform Ziker as a formal technique, for one look from the Prophet (PBUH) could elevate a person’s consciousness. When Islamic teachings were compiled after the Prophet’s death, individuals who sought a state of remembrance similar to that achieved by the companions found in Ziker a critical means. They designated Ziker a core practice of Sufism and set about identifying the most effective ways to perform it.

Ziker may be recited Jalli (aloud) or Khafi (silently in the heart). Some orders stress the former, while others emphasize the latter. Both types of Ziker offer the same benefits. They differ only in technique. Both forms also find justification in guidance given by the Prophet Muhammad. Some orders do Ziker while standing, some while sitting in a certain posture, and some while moving. Shaykhs introduced these variations to intensify the Ziker.

Through Ziker, Sufi Spiritual masters (Pir-O-Murshid) train students to purify their hearts and souls. The Pir-O-Murshid’s role is to guide seekers to the original remembrance; to enable them to become continuously and spontaneously aware of the Divine Presence in the physical, mental, and emotional aspects of life, in the outer and inner realms.

To remember God throughout day-to-day life is far more valuable than periodically making a show of remembrance. Ziker is not a ceremony. It is the very object of life. The person who remembers God finds happiness; the person who forgets finds only desolation. Forgetfulness is the petrifying force that turns a tree to stone. In contrast, through Ziker, the aspirant achieves the mercy of God and the angels, purity of spirit, and adornment of the soul. Progress becomes easy, and the seeker draws near to the Almighty, for God has said, Remember Me and I shall remember you. (Qur’an 2:152).

Sufi science in a nut shell 

Sufi Science Diagram
The above diagram illustrates the science of Sufism in a nutshell

There are several branches of knowledge or sciences in Islam. All of which have been derived from the Quran, Hadith and Sunnah. Some of these branches of science include Science of Fiqh, Science of Hadith, Science of Tafseer, Science of Tajweed …etc.
Sufism, also known as Tasawwuf, is also a science in Islam and one who seeks to acquire this knowledge is called a Salik, Mureed, Disciple. We will often use the word “Mureed” on our site.
Sufism is a spiritual path in Islam which one travels in order to recognise and attain closeness to Allah (swt). Commonly known as Marifut and Qurb of Allah (swt). Treading this path develops the spiritual faculties of man for realisation of Divine Realities, the truth. Ultimately, one becomes a Friend of Allah (swt).
To fulfill this objective one begins by taking Bai’ah meaning “Oath of Allegiance” from one who has already travelled this path i.e a Friend of Allah (swt). They are also known by titles such as Murshid, Pir, Sheikh, Sufi Master, Saint, Sage etc .We will often use “Sheikh” .
After taking the oath of allegiance, in the hands of a Sheikh, there are many variations as to how the Sheikh will guide his Murid to Allah (swt). These varying methods are known as Tariqahs or Sufi Orders.
The following four principles, however, are emphasised and form the basis of all legitimate tariqahs:
Full adherence to Shariah: The Islamic Law
Observance of all Sunnah.
Remembrance of Allah (swt).
Code of Love & Discipline
Sufism is confined within the boundary of Shariah, Islamic Law. This has ten stations. The path towards Allah (swt) is called Tariqah. This also has Ten Stations.  The speed at which one travels the path of tariqat which results in purification of the heart is based on one’s commitment & adherence to:
i) Following the Sunnah fervently
ii) Performing Zikr & Meditation regularly
iii) Sitting in the company of one’s Sheikh often.
When one has been purified from all spiritual and character blemishes one will have arrived at Haqiqat. Haqiqat also has ten stations.  Once this has been gained true, sincere and complete love of Allah (swt) & His Rasul (saw) will be realised and one will have been blessed with the Qurb (nearness) and Marifat (recognition) of Allah (swt). You will understand you have gained Marifat because it also has ten stations.
At this point you will have fulfilled your purpose of life!
This site has been configured to introduce you to the theoretical and practical aspects of Sufism & to encourage you to take a step in this direction.

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