Thursday, July 15, 2010

The Need for A Guide

       The need for a guide


Just like the seeker of knowledge is called a student and the provider of knowledge called a teacher likewise, the receiver of spiritual training is called a ‘MurīdÂ’ seeker or devotee [one who has made intent on living a life in total submission to the will of Allāh] and its provider [Master] is called a Pīr; Spiritual Guide or Shaykh. The Pīr is also referred to as a Murshid; one who guides.

In different regions a Pīr is given variant names according to the local language, also in different eraÂ’s the Pīr has been referred by various terms. Sometimes by Hādī [Guide], sometimes Rehbar [also Guide], Bāpū and BābāÂ’s. In all case these MashāÂ’ikh have always been connected to the Ahl-e-Sunnat waÂ’l JamāÂ’at. In other terms the Friends of Allāh [AwliyāÂ’ Allāh] have no link or affiliation with nulled sects. A Pīr or Walī is and has connection with the Sunnī JamāÂ’at only. A sect or group in which the Messenger of Allāh, the families of the Prophet; Ahl al-Bayt or the Noble Prophetic Companions, [Sahāba-e-Kirām] salla Allāhu ‘alayhi wa ālihī wa ashābihī wa sallam, are denigrated, the ‘MashāÂ’ikh-e-‘IzāmÂ’ do not exist amidst them.




Nisbat

When a person gives his hand in the hand of a learned [Kāmil] perfectly accomplished Pīr and makes a pledge [initiate a pact], this connection reaches the Blessed Prophet, salla Allāhu ‘alayhi wa sallamÂ’s, presence – this is because each Pīr or Shaykh has a Pīr – the Seeker has a spiritual relation, a bond with his Mentor [Murshid] who in turn is connected to his Mentor – thus making a chain of succession [silsilah] which finally reaches the Prophet Muhammad, salla Allāhu ‘alayhi wa sallam. The Murīds heart is fortified by the blessings running through him like currents from the power house. When it is produced it flows through the cables and from the cable to the town, from thereon to the house and from the house into the bulb, thus, illuminating the entire house. Likewise, the current of ‘faizānÂ’ emerges from Madīnah al-Munawwarah to Baghdād and from Baghdād to Ajmer and from Ajmer to each individual home – consequently illuminating the dark hearts.
It is an obligation [Fard] upon every individual to have faith [Īmān] and after Īmān there is a need for action [good deeds]. Thereafter, there is another requirement which is the need for a private Pīr [Shaykh].




Imām Fakhr ud-Dīn Rāzī, rahimahu Allāh, who was one of the great Scholars, author of the popular and monumental commentary [Exegesis] of the Noble Qurān, i.e. Tafsīr al-Kabīr, in which he has written a commentary consisting of 350 pages on Sūrah al-Fātiha alone. One day Imām Fakhr ud-Dīn Rāzī announced, “I can adduce 1200 legal cases from the Bismillāh alone. And if I wanted let alone 1200 I could even adduce 12000 legal rulings.”




When death approached this great Scholar of his time, the accursed Devil – Shaytān came and stood beside his side and began a debate with him on the Tawhīd [Uniqueness – Oneness] of Allāh, subhānahū wa taÂ’ālā. The accursed devil Satan asked Imām Rāzī as to how he believed that Allāh is One. Imām Rāzī gave the proof but the devil rejected that proof. Imām Rāzī gave further proof but Iblīs rejected that too. Imām Rāzī continued to give evidence after evidence but Shaytān also continued to reject each proof and argument the Imām made to the extent that now the treasures of proofs and evidences began to dry. At the same time, Imām RāzīÂ’s Spiritual Guide, Shaykh Najm ud-Dīn KubrāÂ’, sitting thousands of miles away called out to the Imām and said, “O Rāzī! Say that you believe in the Oneness of Allāh without [the need of] proof.” The Shaykh calls out to the Imām, his Murīd thousands of miles away which reaches him and is repeated by Imām Rāzī. The devil, Iblīs having no answer to this faith rendering answer was silenced and in anger ran away. It is hence established that even after acquiring knowledge of the Dīn [Islām] one still needs to have a Shaykh to protect oneÂ’s faith and remain steadfast. In our world, wherever there is a war, the fighting soldiers need a commander, without one there is no war. Whether the war lasts for 2 to 4 days or 4 years, a commander is necessary.

Similarly, man and his war with the devil and with his inner base self [nafs] is not merely for 2 to 4 years rather is at constant war and this is a greater war. Once, upon returning from a battle the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam, said:

“We are setting forth towards a greater Jihād [struggle] from the lesser Jihād”

Meaning: the war – struggle against the wishes of the inner base self [nafs] is a war with the devil. This is a more gruesome war and therefore the commander required for such a gruesome war requires a powerful, wise and able mentor – a Shaykh or Pīr.

Therefore, it is a Sunna for every Muslim to make a pledge with Allāh in the hands of a perfect Pīr [Shaykh-e-Kāmil] so that he may be guided throughout his life in his struggle to elevate himself, fight his nafs and become a true servant of Allāh, subhānahū wa taÂ’ālā. A person who does not have a Shaykh, the devil himself is free to become his Pīr, since he has no spiritual guard protecting him from such influence.

THE IMPORTANCE OF A SHAYKH

There are two types of world:

[a] ‘Ālam-e-amr


 
[b] ‘Ālam-e-khalq


 
[a] ‘Ālam-e-amr: This is the world in which the Creator of the Universe says: ‘KUNÂ’ [BE] and everything ‘fayakunÂ’ – [SO IT BE] comes into existence. There is no need for any physical means or causes to take effect. [asbāb or ‘ilal]. For example the rūh is from the amr of Allāh, subhānahū wa taÂ’ālā.



 
[b] ‘Ālam-e-khalq: This is the world of means and causes. Everything in this realm is created by means and causes, contrary to ‘Ālam-e-amr. All humanity came into being through the means, wasīla of Ādam and HawāÂ’, ‘alayhumā as-salām.

 
It is determined by Allāh, subhānahū wa taÂ’ālā, to make things happen through asbāb [sing. Sabab]. The need of means to acquire knowledge by means of a teacher. Upbringing by means of parents. To the extent that even for eating and drinking water in oneÂ’s social life, everything is done by means of a wasīla, nothing happens directly. Allāh, the Almighty, Himself states in the QurÂ’ān;


“O You who believe, fear Allāh and seek wasīla [means] to reach Him.”

 
By these Words of the Lord – Allāh, it is clear that when reaching and approaching Allāh by means of a wasīla is fard [compulsory] then what can man - the two legged animal achieve without the wasīla [means]?


 
Salāh [namāz] is a wasīla [means] of drawing closer to the presence of Allāh the Almighty and wudū being the wasīla [means] for Salāh and water being the wasīla [means] of wudū.

 
We need to have food for survival, to cook the food we need the means of pans or pots. The Pot receives heat from the fire and thus food is prepared. Without such means for food preparation the world will remain without cooked food. Alas! What would happen if there were a few wanting to enter paradise without the wasīla of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam. How is this possible!


 
Allāh the Almighty, orders:

 

“O Believers! Fear Allāh and remain in the company of the truthful.”


 
In another statement Allāh, subhānahū wa taÂ’ālā, says:


“And on that Day We will call them with their Imāms [Mentors, Shaykhs].


From these Words it is evident that Allāh the Almighty orders that you seek means – wasīla. Seek association [suhbah – companionship] of the Truthful and We will call upon you by your Imāms [Shaykhs] whom you followed. Thus we learn that the means and association of a mentor is the best means of gaining closeness to Allāh.



Mawlānā Jalāl ud-Dīn, Rūmī says, “Search for your Shaykh for without a Shaykh this journey is full of tribulation, fear and dangers.”


Regarding the importance of a Shaykh, Mawlānā Rūmī says: “Without the shade of the Shaykh one cannot annihilate the self [nafs] thus hold firm to the sleeve of a perfect Pīr if you seek annihilation of the inner base self [nafs].”



Khwājah BahāÂ’ud-Dīn said: “My son, love of Allāh is not obtainable without a perfect Pīr – Kāmil Shaykh paving your way.”


Mawlānā ‘Abd al-Rahmān Jāmī, referring to the author of the famous ‘Mathnawī SharīfÂ’ Mawlānā Jalāl ud-Dīn Rūmī, says: “The Scholar of Rūm could not become a Master up until he became the slave of Shams Tabrez.”

THE REALITY OF PLEDGE [BAYÂ’AH]


In the QurÂ’ān al kareem it is stated ;



“Lo! Those who plight their fealty to you, their fealty are actual fact with Allāh and the Hand of Allāh is over their hands.” [al-Fath: 10]




This verse refers to the pledge - BayÂ’ah. We also come to know that to take or give a pledge BAYÂ’AT is the Sunnah of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam, and to give the hand on the MessengerÂ’s [salla Allāhu ‘alayhi wa sallam] hand is as if he has pledged with Allāh, subhānahū wa taÂ’ālā.


Unfortunately we are unable to pledge directly upon the hands of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam, but we can do it through the khulafāÂ’; vicegerents.




If you are unable to give your hand of pledge directly to the Messenger, salla Allāhu ‘alayhi wa sallam, then give your hand of pledge BAYÂ’AT to the hand of the khalīfah; vicegerent – mentor [Shaykh]. This is because you can take the services of all things that you would by its actual things. i.e. from the thing to which or who he is a Nāib – vicegerent. For example, the vicegerent of wudū – ablution is tayammum. After performing tayammum one can do everything that one can after having done the ablution wudū.


Therefore, to be connected to a Nāib; vicegerent of the Messenger, salla Allāhu ‘alayhi wa sallam, is in reality a connection to the Messenger and by the means of the Messenger we will be connected to Almighty Allāh. We learn that when a seeker – Murīd gives his hand upon the hands of a mentor [Shaykh] and pledges with him this is because he is a vicegerent of a Prophet – meaning that in reality he is pledging to non other than the Messenger. By pledging to a Shaykh or Pīr the Seeker repents for his sins and makes a firm commitment of loyalty to Allāh and His Messenger and he makes the Shaykh his guarantor for his firm intention who holds the post of vicegerent; khalīfah of the Messenger of Allāh, salla Allāhu ‘alayhi wa sallam.




After pledging the seeker should annihilate himself to the Shaykh i.e. Fanā fi ash-Shaykh, meaning the Murīd – Seeker must sacrifice his needs before the priority of his ShaykhÂ’s needs, he does not act against the advice of the Shaykh, shows obedience to the Shaykhs instructions and self-annihilates his being in the Shaykhs being; to occupy day and night according to the Shaykhs advice and hold consistency to the benediction given to him. He practices acts of worships and commits serviency – adopts – Allāh-fearingness, self-avoidance and fulfils all of the Shaykhs orders, this occurs when the Murīd – Devotee makes him self-annihilated, totally devout and a true devotee-seeker of the Shaykh. Then the Shaykh will bestow his specific compassion and hence take hold of his hands and move him forward in the presence of the Messenger, salla Allāhu ‘alayhi wa sallam.




Now the Seeker-Murīd will by the means – wasīla of his Shaykh – Mentor self-annihilate himself to the Prophet, salla Allāhu ‘alayhi wa sallam, and attain devotional annihilation in the Messenger, salla Allāhu ‘alayhi wa sallam, and when the Seeker attains this level of devotion, the Messenger, salla Allāhu ‘alayhi wa sallam, will hold out the hand of the specific devotee and with all confidence pass him on before the presence of the Almighty Allāh and make his self [nafs] annihilated in the love of Allāh, subhānahū wa taÂ’alā. In reality, this condition is the recognition of AllāhÂ’s Unity [tawhīd] i.e., the consciousness of the fact that there is no real being in the world other than He.






To attain the level of Fanā fiÂ’Shaykh and Fanā fiÂ’Rasūl it takes great effort and strain and a long time to attain but after becoming Fanā fiÂ’Rasūl it does not take long to become Fanā fiÂ’Allāh because it is Rasūl Allāh, salla Allāhu ‘alayhi wa sallam, who helps the devotee to attain the level of Fanā fi-Allāh – a task much easier for our beloved Prophet Muhammad, salla Allāhu ‘alayhi wa sallam, to fulfil.




Source: Lectures & Majlis of Shaykh al-Islām, Sayyad Muhammad Madnī Mia[n] Ashrafī via www.spiritualfoundation.net

Monday, July 12, 2010

Imagine Your Death!

Imagine yourself after you pass away
Imagine your grave through night and through day
Wishing that you did not do as they say
Wishing that you had got up and had prayed.

Imagine, my friends, the day that you died
Imagine all of the tears that they cried
Remember how it felt when your body was tied
Remember how it felt in the grave which you lied.

Imagine the day you'll be called to account
Imagine the sum to which your life will amount
Think for a moment of the deeds which you mount
Think for a moment how much they will count.

What will they say of you when you are dead?
What will they say, what will be said?
Will they speak of all the poor who you fed?
Will they remember all the Qu'ran that you read?

Think not of them, but of Allah, Lord of mankind and jinn
Think of Allah when tempted to sin
Think of the paradise which you will dwell in
Don't wait till later to think what might have been.


Source: Islamic poetry

A Friend or Enemy?

He wanted me to burn in hell,
He wanted me to be among those who fell,
He wished to lead me astray,
From my Lords mercy he tried to keep me away.
Was he my friend or enemy?

It was because of him I was deprived,
He had deceived so many,
He kept coming at me until I died,
I still didn’t realize amidst all the agony,
Was he my friend or enemy?

He whispered evil to me every day & every night,
He defeated me without me even putting up a fight,
I didn’t even try,
I thought I can just ignore him and let him pass by,
Was he my friend or enemy?

This is why I was drowned in sins,
All along he was sitting back and laughing at me,
Then death hit me, now I can see,
But it’s too late,
There’s no going back to change my fate.

His task had reached its end,
This was his plan all along,
He wasn’t my friend,
I understood it all wrong,
He was the Devil, my arch enemy!


Source : Islamic poetry/ Sunni forum

Saturday, July 10, 2010

The Story of Al-Isra' and Al-Miraj

The Story of Al-Isra' and Al-Miraj


Towards the end of a calm night, one year before the Hijrah, the roof of Prophet Muhammad (sallallaahu alayhi wa sallam) house split open and angel Jibreel (Gabriel) descended into the Prophets (sallallaahu alayhi wa sallam) room. He went over to the Prophet (sallallaahu alayhi wa sallam), opened his shirt and cut open his chest.







He then removed his heart and washed its inside with Zam Zam water. After he had completed washing it, he then brought a gold dish filled with Eemaan (faith) and Hikmah (wisdom), emptied it into the Prophets (sallallaahu alayhi wa sallam) chest and then closed it all up.[1]








Jibreel then nudged the Prophet (sallallaahu alayhi wa sallam) until he awoke. When the Prophet (sallallaahu alayhi wa sallam) got up, Jibreel took a hold of his hand and lead him outside of his house to the gate of Kabah.



There the Prophet (sallallaahu alayhi wa sallam) found a strange unearthly animal. It was smaller than a mule but larger than a donkey, white in color and having a wing on either of its hind legs. He was informed that its name was “Buraaq”, a name taken from the Arabic word Barq which means a flash of lightning.








Jibreel helped the Prophet (sallallaahu alayhi wa sallam) mount it and they set off to the north. Each stride of the Buraaq took it to the horizon, and, in no time they reached Jerusalem. There the Prophet (sallallaahu alayhi wa sallam) dismounted and tied the animal to the same ring on the door of al-Masjid al-Aqsaa used by the prophets.




The Prophet (sallallaahu alayhi wa sallam) entered the Masjid and prayed two Rakahs. When he finished he noticed a group of other prophets also making Salaah there. He saw among them Prophet Moosaa, Prophet Eesaa and Prophet Ibraaheem 
(peace be upon them all)
Prophet Muhammad (sallallaahu alayhi wa sallam) was then told to lead them all in Salaah. When the Prophet (sallallaahu alayhi wa sallam) finished this Salaah, someone said to him, “This is Maalik, the guardian of the Hellfire, so give him Salaams.” When he turned around to greet him, the angel gave him Salaams before he had time to do so.[2] Jibreel then brought two vessels and presented them to the Prophet (sallallaahu alayhi wa sallam). One was filled with wine and the other filled with milk. The Prophet (sallallaahu alayhi wa sallam) chose the vessel filled with milk and drank from it.

Jibreel then said, “You have been guided to the Fitrah.”[3]
 
After that Gabriel took him to the heavens
 
                                  The Miraj'



When they reached the first heaven Gabriel asked the guardian angel to open the door of heaven. It was opened and he saw Adam, the progenitor of mankind. The Prophet [pbuh] saluted him and the other welcomed him and expressed his faith in Muhammad’s Prophethood.


He saw the souls of martyrs on his right and those of the wretched on his left.

Gabriel then ascended with the Prophet to the second heaven, asked for opening the gate and there he saw and saluted John, son of Zachariya (Yahya bin Zakariya) and Jesus, son of Mary. They returned the salutation, welcomed him and expressed their faith in his Prophethood.

Then they reached the third heaven where they saw Joseph (Yusuf) and saluted him. The latter welcomed the Prophet and expressed faith in his Prophethood


The Prophet, in the company of Gabriel, then reached the fourth heaven where he met the Prophet Enoch (Idris) and saluted him. Prophet Enoch returned the salutation and expressed faith in his Prophethood.

Then he was carried to the fifth heaven where he met the Prophet Aaron (Harun) and saluted him. The latter returned the salutation and expressed faith in his Prophethood.

In the sixth heaven he met Moses (Musa) and saluted him. The latter returned the salutation and expressed faith in his Prophethood. Muhammad [pbuh] on leaving, saw that Moses began to weep. He asked about the reason. Moses answered that he was weeping because he witnessed a man sent after him as a Messenger (Muhammad) who was able to lead more of his people to the Paradise than he himself did.


Then Prophet Muhammad [pbuh] reached the seventh heaven and met Abraham (Ibrahim)[AWS] and saluted him. The latter returned the salutation and expressed faith in his Prophethood.


Then he was carried to Sidrat-al-Muntaha (the remotest lote tree) and was shown Al-Bait-al-Ma‘mûr [4][(the much frequented house)] which is like the Ka‘bah (Sacred House) encompassed daily by seventy thousand angels, so that the angels who once encompassed it would not have their turn again till the Resurrection].



He was then presented to the Divine Presence and experienced the thrill of witnessing the Divine Glory and Manifestation at the closest possible propinquity.
 

There the Lord revealed unto His servant that which He revealed, and ordained fifty daily prayers for him. On his return, he spoke to Moses that his followers had been enjoined to pray fifty times a day. Moses addressing the Prophet [pbuh] said: "Your followers cannot perform so many prayers. Go back to your Lord and ask for a remission in number." The Prophet [pbuh] turned to Gabriel as if holding counsel with him. Gabriel nodded, "Yes, if you desire," and ascended with him to the Presence of Allâh. The All-Mighty Allâh, Glory is to Him, made a reduction of ten prayers. He then descended and reported that to Moses, who again urged him to request for a further reduction. Muhammad [pbuh] once more begged his Lord to reduce the number still further. He went again and again in the Presence of Allâh at the suggestion of Moses for reduction in the number of prayers till these were reduced to five only. Moses again asked him to implore for more reduction, but he said:
“I have asked my Lord till I am ashamed to face Him. I am now satisfied and I submit.”[5]
When Muhammad [pbuh] went farther, a Caller was heard saying: 
"I have imposed My Ordinance and alleviated the burden of My servants."

The Prophet (sallallaahu alayhi wa sallam) was then taken into Paradise and he reported that he saw in it domes of pearls and that its soil was made of musk.[6] He was also taken to Hell and Allaah showed him scenes from the future. He saw in the Hellfire people receiving terrible punishments for various sins.


The Prophet (sallallaahu alayhi wa sallam) then took the Miraaj and descended with Jibreel to al-Masjid al-Aqsaa. From there he mounted the Buraaq and returned to his home in Makkah where he found his bed still warm.
 

                                        The Return


The following morning, the Prophet (sallallaahu alayhi wa sallam) went to the Quraysh tribal meeting place, and when Abu Jahl came up to him, he informed him of his journey.





Abu Jahl then called all the people to hear the Prophet’s (sallallaahu alayhi wa sallam) story, and when he related it to them, they stared at him in amazement and disbelief.




Some Muslim converts whose Eemaan was weak left Islaam and returned to Kufr, because of the incredible tale which the Prophet (sallallaahu alayhi wa sallam) had told.Some of the people ran to Abu Bakr r.a and told him that his companion, Muhammad (sallallaahu alayhi wa sallam), claimed that he went to Jerusalem, made Salaah there, and returned to Makkah in one night. Abu Bakr told them that they were lying about the Prophet (sallallaahu alayhi wa sallam), because the story was too strange, but they told him that the Prophet (sallallaahu alayhi wa sallam) was at the Kabah telling it to the people.






When they told him that, they were sure that he would also leave Islaam, because it was obvious to them that Muhammad (sallallaahu alayhi wa sallam) must be lying. But Abu Bakr told them “By Allaah, if he actually said that, he has told the truth. There really is nothing to be amazed about, for he has told me that information comes to him from Allaah, from the sky to the earth, in an instant during the night or day and I believe him. And that is even more strange.”






Because of that statement of Abu Bakr, the Prophet (sallallaahu alayhi wa sallam) gave him the title of “as-Siddeeq (the truthful).”




The people then demanded from the Prophet (sallallaahu alayhi wa sallam) proof of what he said. They knew that he had never traveled to Jerusalem, so some of them demanded that he describe it. The Prophet (sallallaahu alayhi wa sallam) became worried, as he had forgotton most of its details. He had only been there at night and had not paid much attention to its details.






But, Allaah blessed him with a vision in which he saw Jerusalem as if he were there. So he was able to describe even its smallest details for them.[1] 1.






For the others, he told them that on his way to Jerusalem he passed by a stray camel belonging to one of the clans which had camped in a valley. It had escaped from a group of them and he led them to it. He also told them that on his return he passed by the same clans caravan and found them all sleeping. They had a drinking vessel with some water in it which they had covered, so he uncovered it, drank its contents and put the cover back on the same way it was.






He then informed them that the caravan was on its way to Makkah and he further described its lead camel. So the people rushed out to meet the caravan and found it as he had described it. They then asked the clan about the stray camel and the drinking vessel, and they replied, “By Allaah! He told the truth, we had camped in the valley which he mentioned and one of our camels had run off. We heard a mans voice calling us to it until we caught it.”




They also mentioned that they had left water in their jug and were surprised to find that it was all gone the next morning.


[1] Reported by Anas Ibn Maalik and Abu Dharr and collected by al-Bukhaaree (Sahih Al-Bukhari (Arabic-English), vol 9, pp 449-450, no, 605) and Muslim (Sahih Muslim (English Trans.) vol.1, pp. 103-4, no.313
[2] Reported by Abu Hurayrah and collected by Muslim (Sahih Muslim (English Trans.) vol.1, p.110, no. 328).
[3] Reported by Abu Hurayrah and collected by Muslim (Sahih Muslim (English Trans.) vol.1, p.108, no. 322).
[4] It is a house of worship in the heavens used by the angels after which the Ka’bah was designed.
[5] Reported by Anas ibn Maalik and collected by al-Bukhaaree (Sahih Al-Bukhari (Arabic-English), vol.9, pp 449-54, no. 608).
[6] Reported by Ibn Hazm and Anas and collected by al-Bukhaaree (Sahih Al-Bukhari (Arabic-English), vol. 9, pp.449-54, no 608) and Muslim (Sahih Muslim (English Trans.), vol. 1, pp. 103-4, no. 313).
[7] Reported by Jaabir and collected by al-Bukhaaree and Muslim (Sahih Muslim (English Trans.), vol.1, p. 104, no. 326).


RE:

"Allah and  His Messenger knows best"