When all the inhabitants of Paradise enter Paradise, the light of praise shines on their tongues and that light is commensurate with their knowledge of their Lord in the House of the world. Then when they enter, they acquire further knowledge of their Lord in accordance with what they knew in the House of the world-more than can be reckoned! They feel remorse in the extreme for their inadequacy with regard to their Lord’s rightful claim, and how they served Him and worshipped Him.’ He said-God be pleased with him: ‘Now this is a matter that occurs in the hereafter. And it’s the truth without any doubt and disagreement. ‘
It is said that Sayyiduna Omar bin Abdul Aziz (radi Allahu anhu) asked Sayyiduna Khidr (alaihis salaam) to give him some advise when they both found themselves in Medina Shareef, Sayyiduna Khidr (alaihis assalaam) replied, “O Omar! Save yourself from this state, wherein, outwardly you are the friend of Allah, yet, inwardly you are His enemy. Those whose inner self is not in concordance with their outer self are hypocrites and for them will be extreme punishment”.
Sayyiduna Abdul Wahid bin Yaazid (radi Allahu anhu) has expressed, “Sayyiduna Hasan Basri (radi Allahu anhu) has reached a lofty position in Tassawaf simply because whenever he advised any person to perform any action he firstly did so himself. Whenever he prohibited a person, he always firstly refrained himself. I have therefore, never seen a person whose inner self is precisely as his outer self”.
Sayyiduna Mu’awwiya bin Qurra (radi Allahu anhu) has stated, “Whenever I heard a person being praised, I had always found him less then his tribute, except for Sayyiduna Wakee’ah (radi Allahu anhu). I have always found him to be even more superior then his acclaim”.
Sayyiduna Abdullah Antaaki (radi Allahu anhu) states, “To refrain from internal sins is the most superior of acts”. When he was asked the reasons, he replied, “Simply because he who refrains from internal sins will have a better chance of refraining from external sins. Therefore, he whose internal self is better then his external self, this indeed is the Mercy of Allah. While he whose both selves are equal, this indeed is equality. He on the other hand he whose external self is better then his internal self, he indeed is an oppressor”.
It is because of this that the great Sufis hide their worship. They state that Read the rest of this entry »
Various diseases affect the soul. A perfect Murshid can only treat them. We should study ourselves and upon finding ourselves affected by any of these ailments, seek a remedy from a perfect Murshid.
The diseases of the soul are: (1) Showing off (2) expirty (3) jealousy (4) hate (5) pride (6) love of praise (7) love of status (8) love of showing off (9) love of fame (10) reverence of the rich (11) disrespect of the poor (12) following desires (13) flattery (14) ingratitude (15) greed (16) stinginess (17) desire too much (18) thinking ill (19) hostility against truth (20) persistence in falsehood (21) convenience (22) rationalizing laziness (23) breach of trust (24) laziness (25) hard heartedness (26) greed (27) reliance on creation (28) forgetting the Creator (29) forgetfulness of death (30) committing sins openly and not fearing Allah (31) hypocrisy (32) obeying Shaitaan (33) self worship (34) inclination to idle matter (35) sloth (36) lack of fear of Allah (37) impatience (38) lack of humility (39) self – wrath in which case the anger could be used in the Path of Allah (40) being lax in Allah’s commands and prohibitions, etc. (Fatawa Afriqa by A’la Hazrat, pg. 129)
There are two types of Bai’at – Bai’atul Barakah and Bai’atul Iraadah:
Bai’atul Barakah (Allegiance of Blessing):
One pledges Bai’atul Barakah by joining a Sisilah (spiritual order) for attaining Barakah (spiritual grace). Bai’atul Barakah is more widely pledged. However, one must be absolutely sincere in pledging to this Bai’ah. For the Bai’atul Barakah to be complete, it is necessary that the four conditions of a Sheikhul Itisaal be met. (The four conditions has been explained). This Bai’ah is also very auspicious. To be amongst those who are loved by Allah Ta’ala and linking to their spiritual order is an honour itself.
Bai’atul Iraadah (Allegiance of Devotion)
In Bai’atul Iraadah one pledges to detach oneself completely from one’s self-will wholly, and unconditionally place oneself in the hands of the Murshid such that one may be moulded through the ways of Tariqah (the path to Allah through spiritual training). No action or decision may be taken without the consent and approval of the Sheikh. This Bai’ah is pledged and carried out by the Saalikeen (Travelers on the path of Tasawwuf), hence it is also called Bai’atus Saalikeen. It is also the purpose of the Mashaa’ikh and a conveyance to Allah Ta’ala. The Holy Prophet Muhammed (sallal laahu alaihi wasallam) took this Bai’ah from the Noble Sahabah (radi Allahu anhum).
The Noble Companion, Abaada Ibnu Saamit Al Ansaari (radi Allahu anhu), narrates: “We pledged Bai’ah to the Holy Prophet (sallal laahu alaihi wasallam) in all our matters of good and misfortunes, in all trials and tribulations. We pledged to consult the Holy Prophet (sallal laahu alaihi wasallam) in all our matters and to unflinchingly follow his orders and not to query his commands”. (Fatawa Afriqa by A’la Hazrat, pg.135)
From this discussion one can deduce that Bai’ah should be done on the hands of such a person who is worthy and meets with the criteria of a Murshid.
“Bai’at” means “to be sold”. When one becomes Mureed of a Murshid, he sells his heart, life and wealth to his Murshid. After this sale he no longer has a say in these matters nor can he do as he pleases.
A’la Hazrat, Imam Ahmed Raza Khan (radi Allahu anhu) writes that it is mentioned in “Suba Sanabil” that a person was sentenced to death by an Emperor. As the executioner unsheathed a sword to behead the person, the person faced the grave of his Murshid. The executioner said, ” At times like this you should face the Qiblah.” The person answered: “Do your duty, I have faced the Qiblah. It is true that the Kaaba is the Qibla of the body, and the Qibla of the heart and soul is the Murshid.” This is real Iraadah (to become a disciple). If one persists with one’s Sheikh with this kind of sincere devotion then benefits will definitely be received.
If the Sheikh is lacking, the Sheikh’s Sheikh may not be inadequate. Otherwise, Ghausul A’zam (radi Allahu anhu), who is the source of spiritual grace and fountain of lights, will provide you with grace as long as the Silsilah (spiritual chain) is authentic. (Malfoozaat A’la Hazrat, pg.189)
A’la Hazrat (radi Allahu anhu) has mentioned that people regard Bai’at as a custom and do not really comprehend it’s meaning. A good example of Baiat is that of a certain Mureed of Sheikh Yahya Munayri (radi Allahu anhu). This Mureed was about to drown when Khizr (alaihis salaam) appeared to him and said, ” Give me your hand so that I can rescue you”. The Mureed replied, “I have already given this hand to Sheikh Yahya Munayri. Now I will not give it to anyone else”. Khizr (alaihis salaam) disappeared and Sheikh Yahya Munayri (radi Allahu anhu) appeared and rescued him from drowning. (Malfoozat A’la Hazrat, pg.164)
Mashaa’ikh are of two categories, that is, Sheikhul Ittisaal and Skeikhul Isaal.
Definition of a Sheikhul Ittisaal:
When a person pledges Bai’ah to him he is able to connect the person to a spiritual order leading to the Holy Prophet (sallal laahu alaihi wasallam). He is a key link in the chain. A Sheikhul Ittisaal meets the following fourd conditions: –
1. The Sheikh’s spiritual link to the Holy Prophet (sallal laahu alaihi wasallam) is true and real. There should be no discontinuity or termination at any stage in the spiritual chain from his Murshid to Rasoolullah (sallal laahu alaihi wasallam). Some people accept a Mureed without actually being authorized and having the capacity to do so. They may themselves have pledged Bai’ah to a Sheikh or be from progeny, but lack the authority and spiritual capacity of taking Mureeds. Such Bai’ah can under no circumstances attain Ittisaal – Linking one spiritually to the Holy Prophet (sallal laahu alaihi wasallam).
2. The Sheikh has to be a Sunni, holding correct beliefs. To follow a misguided Sheikh will lead one directly to Shaitaan, instead of the Holy Prophet (sallal laahu alaihi wasallam). Many disbelievers, agnostic and enemies of the Awliya Allah like the Wahabis are openly practising Tariqah and pledging Bai’ah, creating confusion and bringing disrespect to this noble art. Sultaanul Aarifeen, Hazrat Sultan Bahu (radi Allahu anhu) affirms that the way of Ahlus Sunna wal Jama’h is the way of Allah Ta’ala and those not on this path are astray. The Holy Prophet’s (sallal laahu alaihi wasallam) path is the Path of Allah and those deviating from it or against it are misguided. (Mihakul Fuqara, pg. 233)
3. The Sheikh must be an Aalim educated in the Shari’ah. He must be well- versed with the beliefs of the Ahlus- Sunnah wal Jama’h and be able to distinguish between the straight path of Islam and misguidedness and Kufr.
Without these qualities there is always the possibility of him faltering. There are several words and deeds, which lead one to Kufr. An ignorant person, when saying such words or doing such deeds, is unaware that he is committing an act of Kufr, hence repentance will not be forthcoming from such a person.
4. The Sheikh must not be an open sinner (Faasiq Mo’lin). While it is compulsory to revere the Murshid it is obligatory to oppose a sinner. It would be impossible to apply two conflicting approaches to one person.
Definition of a Sheikhul Isaal:
Sheikhul Isaal must have the four qualities of the Sheikhul Ittisaal. In addition to these, the Sheikhul Isaal must also be aware of the evils of the Nafs, the many tricks of Shaitaan and the seduction of desires. He should be able to guide his Mureeds with fatherly affection and advising them of their weaknesses and cures to them. The Sheikhul Isaal should solve whatever difficulties the Mureed faces in the path of attaining the realisation of Allah. It is in the hands of such a Murshid that Baitul Iradah is taken. (Fatawa Afriqa by A’la Hazrat, pg. 123)