Hazrat Bulbul Shah Dargah Srinagar, Kashmir | Bulbul-e-Kashmir | Ziyarat...

Hazrat Bulbul Shah Dargah Srinagar, Kashmir | Bulbul-e-Kashmir | Ziyarat...

“Safina tul Mujummah Al Bahrain, Jehangiriya”. Part 1:

 

رایں دلِ مردہ حیاتی دا۔ زیرِ احساں خود بناتی دہ۔

For the Sake of Vitality for This Dead Heart. Under Obligation of Your Beneficence.

“Safina tul Mujummah Al Bahrain, Jehangiriya”.

“Sillsila Aaliya Naqšhbandiya Abul A’laiya; Qadriya Shurwardiya;

Qadriya Razzaqiya; Firdausiya; Qalandariya, Chistiya Nizamiya; Chisti

Sabriya of Mujummah Al Bahrain, Jehangiriya.”

Compiled By: Sardar Taimur Hyat Khan: Chisti; Abul A'ala'e; Qalandari; Jehangiri.

Ya Nabi صلى الله وَتَعَالَىٰ عليه و آله وسلم Salaam Alaika. O Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم Divine Peace be upon you.

Ya Rasul صلى الله وَتَعَالَىٰ عليه و آله وسلم Salaam Alaika. O Messenger صلى الله وَتَعَالَىٰ عليه و آله وسلم May Divine Peace be yours.

Ya Habib صلى الله وَتَعَالَىٰ عليه و آله وسلم Salaam Alaika. O Beloved of Allah ,سُبْحَانَهُ وَتَعَالَىٰ we Greet you with Peace.

Salawaatulla Alaika. Divine Benediction be upon You.

Salawaatulla Alaika. May Sweet Divine Benediction be Yours.

Dedicated To All The Masha'ikh e Uzzam قدس اللہ وَتَعَالَىٰ اسرارہم of The Sillsila e Aaliya of The Mujummah al Bahrain Jehangiri, ‘Kasoosan Bil Khasoos’, Hazrat Mehboob e Subhani, Qutb e Rabbani, Abdul Qadir Jilaniرحمة الله وَتَعَالَىٰ عليه, Ghaus e Azamرحمة الله وَتَعَالَىٰ عليه and Hazrat Moinuddin, wal Haq, wal Millat, Chisti, Ajmeri, Sanjari, Sakhi Ghareeb Nawaz رحمة الله وَتَعَالَىٰ عليه. With Thanks to Hazrat Rehmat Ali Shah رحمة الله وَتَعَالَىٰ عليه; Hazrat Abdus Sa’eed رحمة الله وَتَعَالَىٰ عليه; Hazrat Sajid Sabri رحمة الله وَتَعَالَىٰ عليه; Hazrat Lal Shah رحمة الله وَتَعَالَىٰ عليه; Hazrat Samin Shah رحمة الله وَتَعَالَىٰ عليه ; Hazrat Aminuddin Shah رحمة الله وَتَعَالَىٰ عليه; Hazrat Jan Mohammad; Hazrat Shahjehani; Hazrat Abid Shah and Hazrat Shahid Shah, .قدس اللہ اسرارہم

﷽

اَ لَا اِنَّ اَو۫لِیَآءَ اللہِ لَا خَو۫فٌ عَلَی۫ھِم۫ وَ لَا ھُم۫ یَح۫زَنُو۫نَ۔

Table of Contents:

Dates and Transliteration.

Preface.

Introduction:

Hazrat Khizrعليه سلم.

Sillsila e Aaliya Qādiriyya Suhrawardiya, Jehangiriya: 'Awwal' (First) 'Nisbat' (Affiliation).

1- Holy Prophet Hazrat Syedna Mohammad Imam Al Ambiaصلى الله وَتَعَالَىٰ عليه و آله وسلم.

2- Hazrat Imam al A'ima, Ali al Murtazaكرم الله وَتَعَالَىٰ وجهو.

3- Hazrat Syedna Imam Hussain رضي الله وَتَعَالَىٰ عنه bin Ali al Murtazaكرم الله وَتَعَالَىٰ وجهو.

4- Hazrat Syedna Imam Zain ul Abideen رحمتہ اللہ وَتَعَالَىٰ عليه.

5- Hazrat Syedna Imam Mohammad Baqir رحمة الله وَتَعَالَىٰ عليه.

6. Hazrat Syedna Hazrat Imam Ja'far Sadiq رحمة الله وَتَعَالَىٰ عليه.

7- Hazrat Syedna Hazrat Imam Musa Kazimرحمة الله وَتَعَالَىٰ عليه.

8- Hazrat Syedna Hazrat Imam Ali bin Musa Razaرحمة الله وَتَعَالَىٰ عليه.

9- Hazrat Syedna Sheikh Asad ad-Din Ma'ruf al Karkhiرحمة الله وَتَعَالَىٰ عليه.

10- Hazrat Syedna Sheikh Sadruddin Siri bin al Mughalas as Saqtiرحمة الله وَتَعَالَىٰ عليه.

11- Hazrat Sheikh Abu al Qasim Junaid al Baghdadiرحمة الله وَتَعَالَىٰ عليه.

12- Hazrat Syedna Sheikh Abu Baker Jafar bin Yunas Shibliرحمة الله وَتَعَالَىٰ عليه.

13- Hazrat Sheikh Raheemuddin Ayazرحمة الله وَتَعَالَىٰ عليه.

14- Hazrat Syedna Abd al Aziz bin Haris bin Asad at Tamimiرحمة الله وَتَعَالَىٰ عليه.

15- Hazrat Syedna Abu al Farah Mohammad Yusaf bin Abd'Allah bin Yunas at Tartusiرحمة الله وَتَعَالَىٰ عليه.

16 – Hazrat Syedna Abu al Hassan Ali bin Ahmad al Hankari رحمة الله وَتَعَالَىٰ عليه.

17- Hazrat Syedna Abu Sa'id Mubarak bin Ali al Mukharrimih رحمة الله وَتَعَالَىٰ عليه.

18- Pir e Piraan, Hazrat Meera, Mehboob e Subhani, Qutb e Rabbani, Ghaus Al Azam Hazrat Syedna Sheikh Abu Muhammad Muhiyuddin Abdul Qadir bin Musa al Jilani al Hassaniرحمة الله وَتَعَالَىٰ عليه.

19- Sheikh ush Shayukh Hazrat Syedna Shahabuddin Abu Hafs Umar bin Mohammad al Bakri al Suhrawardi رحمة الله وَتَعَالَىٰ عليه.

Sillsila Aaliya Comes to India. Additional Faiz of Chistiya Qalandariya.

20. Hazrat Syedna Mir Nur ud Din Mubarik Ghaznavi رحمة الله وَتَعَالَىٰ عليه bin Abd'Allah رحمة الله وَتَعَالَىٰ عليه bin Sharf al Hussaini al Ghaznaviرحمة الله وَتَعَالَىٰ عليه.

21. Hazrat Syedna Sheikh Mir Nizam ud Din, al Ghaznavi al Hussainiرحمة الله وَتَعَالَىٰ عليه.

22. Hazrat Syedna Mukhdoom Mir Syed Muhyi an-Nur Shah Najamuddin Ghaus ad Dahr Qalandar رحمة الله وَتَعَالَىٰ عليه bin Mir Syed Nizamuddin Ghaznavi al Hussainiرحمة الله وَتَعَالَىٰ عليه.

23. Hazrat Sheikh al Kabir al Mo'ammar Mukhdoom Shah Qutb ud Din رحمة الله وَتَعَالَىٰ عليه bin Malik رحمة الله وَتَعَالَىٰ عليه bin Ala Farooqi, Bina e Dil Qalandar Sar'andaz Ghausi Jaunpuriرحمة الله وَتَعَالَىٰ عليه.

24. Hazrat Syedna Mir Syed Fazalullah Bihari, Al Muqallab ba Syed Go'saieen

رحمة الله وَتَعَالَىٰ عليه.

25. Hazrat Mir Syed Mehmood Bihari al Qutbiرحمة الله وَتَعَالَىٰ عليه bin Hazrat Mir Syed Fazalullah Bihariرحمة الله وَتَعَالَىٰ عليه.

26. Hazrat Syedna Mir Syed Naseeruddin Bihari Al Qutbi رحمة الله وَتَعَالَىٰ عليه bin Hazrat Mir Syed Mehmood Bihari Qutbi .رحمة الله وَتَعَالَىٰ عليه.

27. Hazrat Syedna Mir Syed Taqiuddin Bihari Al Qutbi رحمة الله وَتَعَالَىٰ عليه bin Hazrat Mir Syed Naseeruddin Bihari Al Qutbi .رحمة الله وَتَعَالَىٰ عليه.

28. Hazrat Syedna Mir Syed Nizamuddin Bihari Al Qutbiرحمة الله وَتَعَالَىٰ عليه bin Hazrat Syedna Mir Syed Taqiuddin Bihari Al Qutbiرحمة الله وَتَعَالَىٰ عليه.

29. Hazrat Syedna Mir Syed Ahalullah Bihari Al Qutbi رحمة الله وَتَعَالَىٰ عليه bin Hazrat Syed Ashraf Al Muqallab Ba Pir Mohammad ‘Zauja’ (Spouse), Bibi Maryamرحمة الله وَتَعَالَىٰ عليه bint Hazrat Mir Syed Naseeruddin Bihari Al Qutbi .رحمة الله وَتَعَالَىٰ عليه.

30. Hazrat Syedna Mir Syed Diwan Mohammad Ja'far Al Qutbi Binodpuri رحمة الله وَتَعَالَىٰ عليه bin Hazrat Mir Syed Ahalullah Bihari Al Qutbi .رحمة الله وَتَعَالَىٰ عليه.

31. Hazrat Syed Khaliluddin رحمة الله وَتَعَالَىٰ عليه bin Hazrat Syed Ja'far Al Qutbi Binodpuri رحمة الله وَتَعَالَىٰ عليه.

32. Hazrat Syedna Mukhdoom Shah Mohammad Mun'im Pakbazرحمة الله وَتَعَالَىٰ عليه bin Aman رحمة الله وَتَعَالَىٰ عليه bin Abd al Kareem رحمة الله وَتَعَالَىٰ عليه bin Abd an Na’eem Bihari رحمة الله وَتَعَالَىٰ عليه.

33- Hazrāt Syedna Makhdum Shah Mohammad Mun'im Pakbāz رحمة الله وَتَعَالَىٰ عليه.

34. Hazrat Syedna Makhdoom Shah Hassan Ali Shoaibi رحمة الله وَتَعَالَىٰ عليه.

35. Hazrat Syedna Makhdoom Hakim Farhatullah Shah al Muqallab ba Hassan Dost رحمة الله وَتَعَالَىٰ عليه.

36. Hazrat Syedna Makhdoom Hakim Shah Mazhar Hussain رحمة الله وَتَعَالَىٰ عليه Bin Hakim Farhatullah Shah رحمة الله وَتَعَالَىٰ عليه.

37. Hazrat Shah Mohammad Mahdi Al Farooqi Al Qadri رحمة الله وَتَعَالَىٰ عليه.

38. Hazrat Syedna Shah Imdad Ali Bhagalpuri رحمة الله وَتَعَالَىٰ عليه.

Sillsila Aaliya In Bangladesh.

39. Hazrat Shah Mukhlis ar Rahman Shah Jehangiri Awwal رحمة الله وَتَعَالَىٰ عليه.

40. Hazrat Syedna Shah Abdul Hayee Shah Jehangir Saani al Muqallab ba Fakhr e Arfeen رحمة الله وَتَعَالَىٰ عليه.

Sillsila Aaliya in India.

41. Hazrat Mohammad Nabi Raza Khan al Muqallab ba Asad e Jehangiri Al Maroof Huzur Dada Mian رحمة الله وَتَعَالَىٰ عليه.

Sillsila Aaliya in Pakistan.

42. Hazrat Shah Abdul Shakur, Taj ul Auliya رحمة الله وَتَعَالَىٰ عليه.

43. Hazrat Mir Syed Mohammad Ahmad Siddiq Shah, Qutb al Aqtaab, Sultan ul Sindh, Saif ul Qalaam, al Maroof Qatil رحمة الله وَتَعَالَىٰ عليه.

44. Hazrat Syed Mir Mohammad Raza ul Ambiya Al Maroof Rumi Luckhnavi رحمة الله وَتَعَالَىٰ عليه bin Hazrat Mir Syed Mohammad Ahmad Siddiq Shah رحمة الله وَتَعَالَىٰ عليه.

45. Hazrat Rehmat Ali Shah al Maroof ba Ajiz رحمة الله وَتَعَالَىٰ عليه.

46. ‘Khak Pay’e Ajiz’, Sardar Taimur Hyat-Khan.

Alphabetical Index.

Notes.

i.       Ba’ait:

ii.     Transmission of Distinctive Practices/

iii.    Hazrat Abul Fazl ‘Abdul Wāḥid As’ad at Tamīmī رحمتہ اللہ علیہ Bin Hazrat ‘Abdul ‘Azīz Yemeni Tameemiرحمتہ اللہ علیہ قدس اللہ السرح العزیز.

Dates and Transliteration.

The Muslim Calendar begins with the ‘Hijra’ (Migration) of Hazrat Muhammadصلى الله وَتَعَالَىٰ عليه و آله وسلم and his earliest followers to Medina from Mecca in 622. The Muslim calendar is a lunar calendar, with twelve months: Muharram, Safar, Rabi al Awwal, Rabi al Saani, Jumadi al Awwal, Jumadi al Saani, Rajab, Shabaan, Ramzan, Shawwal, Dhu’l Qadah, and Dhu’l Hujja. The text avoids the use of macrons and diacritics for Arabic and Persian and includes ‘ayn’ and ‘hamza’. Transliteration is not always consistent since it was decided to use more familiar spellings in English for some names and terms.

An ‘Ism, a personal, proper name given shortly after birth. Examples of such names are Muhammad, Ibrahim, Ahmad, and so on.

 A ‘Kunya’, an honorific name or surname, as the Father or Mother of someone; e.g., Abu Salim (the Father of Salim), Umm ‘Ali (the Mother of ‘Ali). In a person’s full name, the Kunya precedes the personal name: Abu Yusuf ‘Ali (the Father of Yusuf, ‘Ali), Umm Ibrahim Amina (the Mother of Ibrahim, Amina).

 A ‘Nasab’ refers to a pedigree, as the Son or Daughter of someone; e.g., Ibn Ahmad (the Son of Ahmad), bint Musa (the Daughter of Musa). The Nasab follows the ‘ism in usage: Hassan ibn Muhammad (Hassan the Son of Muhammad). Many of the Personalities, in this volume, are better known through their Nasab, than by their ‘ism: e.g., Ibn Khaldun, Ibn Rushd (Aver-roes), Ibn Sina (Avicenna).

 Kunya, the word Abû becomes Abi, the well-known example being the Holy Prophet’s صلى الله وَتَعَالَىٰ عليه و آله وسلم Son-in-Law, called ‘Hazrat Ali ibn Abi Talib كرم الله تَعَالَىٰ ووجهو, ‘Ali the Son of Abu Talib كرم الله عَالَىٰ وجهو,َ or ‘Ali كرم الله تَعَالَىٰ وجهو, the Son of the Father of Talib.

 A ‘Laqab’, a descriptive term, relating to some important and prestigious feature that the person has e.g., al ‘Arif (the Knowledgeable), ar Rashid (the rightly guided). ‘Laqabs’ follow the ‘Ism. One particularly popular form of ‘Laqab’ is formed on the pattern of ‘Abd (Servant of) plus one of the ninety-nine names of Allah سُبْحَانَهُ وَتَعَالَىٰ; e.g., ‘Abd Allah (‘Abdullah’), the Servant of Allah سُبْحَانَهُ وَتَعَالَىٰ, ‘Abd al ‘Aziz’ (Servant of the Almighty), ‘Abd ar Rahman’ (Servant of the Merciful). Such a ‘Laqab’ is used as an ‘Ism or First name.

 A ‘Nisba’ is a by Name. ‘Nisbas’ follow the ‘Ism or, if the name contains a ‘Nasab’, it generally follows the ‘Nasab’. The three primary types of ‘Nisba’ are:

(1) Occupational, referring to a person’s Trade or Profession; e.g., Muhammad al Hallaj (Muhammad, the Dresser (Carder) of Cotton);

(2) Descent, derived from the name of a person’s Tribe of birth or Family lineage: Mughira al Ju’f (Mughira of the Tribe of Ju’f); Yusuf al Ayubi (Joseph the Ayyubid, Joseph of the Family line of Ayub);

(3) Geographical, derived from the place of Residence or birth: Ya‘qub al Dimashqi (Jacob of Damascus). As is the case with ‘Nasabs’, some persons in history are known to us primarily by their ‘Nisba’: Muhammad ibn Isma‘il al Bukhari, the author of an early Collection of Ahadith (sayings of the Holy Prophet Muhammad صلى الله وَتَعَالَىٰ عليه و آله وسلم as reported by His Companions رضوان الله تَعَالَىٰ علیھم اجمعین ) is better known from his place of birth, Bukhara, simply as al Bukhari.

Where more than one ‘Nisba’ is used, as a general rule the geographic Nisba comes last, preceded by either the occupational Nisba or the tribal Nisba.

Oliver Leaman.

Preface.

بسم الله الرحمن الرحيم

عْتَصِمُو بِحَبْلِ للَّه جَمِيعًا لَا تَفَرَّقُو كُرُ نِعْمَتَ للَّه عَلَيْكُمْ كُنتُمْ أَعْدَ فَ أَلَّفَ بَيْنَ قُلُوبِكُمْ فَ أَصْبَحْتُم بِنِعْمَتِهِ إِخْوَ نًا كُنتُمْ عَلَىٰ شَفَا حُفْرَ مِّنَ

لنَّا فَ أَنقَذَكُم مِّنْهَاكَكَ يُبَيِّنُ للَّه لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُ - 3:103

It is reported that the Saudi King Shah Fahad asked Maulana Syed Abul Hassan Nadvi, “We have the Holy Haramain Sharifain, Religious Atmosphere and the Law of Shar'iat in the Land, and yet our Offspring are moving away from Religion. Whereas you do not have any such Gifts, yet your Children are inclined towards Religion.” Maulana Syed Abul Hassan Nadvi replied, “The Fount of Religion is in the States of the Heart, and these are induced in the Company of Allah سُبْحَانَهُ وَتَعَالَىٰ Endowed Spiritual Personalities. They have been excluded from your State, and are Present in our Lands and this is the main reason. This is a certain fact, as True Faith lies in the Divine Love and abandonment of Self for the Beloved. This an Emotional, rather than Intellectual, process. Hazrat Rumi .رحمة الله وَتَعَالَىٰ عليه

“The ‘Sword of Religion’ is he who enters combat for Religion’s Sake, and whose efforts are totally for Allah سُبْحَانَهُ وَتَعَالَىٰ. He discerns correct from incorrect and truth from falsehood. But, he first struggles with himself and rectifies his own character traits. As the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم said, ‘Begin with your own Self!”1

Hazrat Junaid Baghdadi رحمة الله وَتَعَالَىٰ عليه States:

"We did not Gain Access to the Domain of Sufism through Discursive Reasoning or Intellectual Discussion but through Hunger, Abdication of Worldly Lust and Prestige and Discarding of even Lawful Things."2

To begin I would like to request your indulgence with a few verses from eminent Sufi Poets. Sufi poetry is the highest form of Mystic tuning to the Divine. This highly grandiloquent and elevated expression is perhaps sufficient testimony to the sincerity of the Sufis. The “Muse” has often visited these Sages and left behind a veritable treasure of guidance, lore, and inspiration that uplifts humanity from drab existence to the transcendental planes of Cosmic Consciousness.

“If sipping has thy fancy led.

The wine shop is the place for thee.

Besides the wine jar lay thy head.

And yielding it in bargain fee.

Quaff many cups of wine instead.”

Hazrat Omar Khayyam رحمة الله وَتَعَالَىٰ عليه (Persian poet and mystic).

“See where the tulip grows. In upland meadow;

How in balmy spring. It decks itself, and how amidst its thorns;

The wild rose rends its garment and reveals; It’s loveliness.

Thou too, when some rare thought; Or beauteous image or deep mystery;

Flashes across thy soul, canst not endure; To let it pass but holdst it;

That perchance; In Speech or writing, thou mayst send it forth;

To charm the world.

Hazrat Jami رحمة الله وَتَعَالَىٰ عليه (Persian poet and Mystic).

"Sufism means. that Allah سُبْحَانَهُ وَتَعَالَىٰ makes you die to yourself and makes you alive in Him. It is to purify the heart from the recurrence of creaturely temptations, to say farewell to all the natural inclinations, to subdue the qualities which belong to human nature, to keep far from the claims of the senses, to adhere to Spiritual qualities, to ascend by means of Divine Knowledge, to be occupied with that which is eternally the best, to give wise counsel to all people, faithfully to observe the Truth and to follow the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم in respect of the Religious Law.

One day a certain Sufi was asked, “How can I Attain unto Allah سُبْحَانَهُ وَتَعَالَىٰ”, the Sage replied, “Increase your Need.” In other words, the Intensity of Concentrated Love for the Beloved is the Key to Attainment.

In Qurʾānic usage, Reciprocal Love between Allah سُبْحَانَهُ وَتَعَالَىٰ and Humans is expressed by the word ‘Ma’aba’ (Qurʾān 5 [al Ma’ida]: 59), Hazrat Bāyazid Bustami رحمة الله وَتَعَالَىٰ عليه characterized the relationship of Love between the Mystic and as ‘Ishq’ (‘Passionate Love’), a term normally used for love between humans. Through his powerful expressions of love for Allah سُبْحَانَهُ وَتَعَالَىٰ, later came to symbolize the Insatiable, Intoxicated Lover.3

I have planted Love in my Heart,

And shall not be Distracted until Judgment Day.

You have Wounded my Heart when You came Near me.

My Desire Grows, my Love is Bursting.

He has Poured me a Sip to Drink.

He has Quickened my Heart with the Cup of Love

He has Filled at the Ocean of Friendship.

Hazrat Ṭayfur Bāyazid al Bustami رحمة الله وَتَعَالَىٰ عليه

In Sufi Circles, this is first fostered in Utmost Love and Devotion for the ‘Pir’ (Spiritual Preceptor). This is called ‘Fana fi’ Sheikh’ (Mastery over Self and Fixing Complete Concentration in the ‘Pir’). Once perfection is attained, and no trace of Self Love or consideration of self over ‘Other than Self’, takes firm hold, the Next Stage of ‘Baqa bi’sh Sheikh’ (Subsistence in the Sheikh) takes hold. This is followed by ‘Fana fi’r Rasul’ (Effacement in the Spirit of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم ) and ‘Baqa fi’r Rasul’ (Subsistence in the Spirit of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم. The Accompanying Emotional State is Illustrated by the Following Couplet:

بر عشقِ تو و بر تو نظر خوا ہم کرد۔

جان در غمِ تو زریر ربر خاہم کرد۔

I will see Love for You and Yourself But One Time!

And then will ruin my Life in the Grief of Separation.

پُر دردِ و لے بخاک درخواہم شد۔

پُر عشق سرے رنگور بر خواہم کرد۔

I will be Buried in the Dust with a Heart Full of Love!

And will Arise from my Grave on ‘The Day of Reckoning’.

The next Stage is Fana fi’l Allah سُبْحَانَهُ وَتَعَالَىٰ ’ (Effacement in Allah سُبْحَانَهُ وَتَعَالَىٰ ) and finally ‘Baqa bil’ Allah سُبْحَانَهُ وَتَعَالَىٰ ’(Subsistence in Allah سُبْحَانَهُ وَتَعَالَىٰ)

بندہ جاۓ رسد کہ محو شود۔

بعد ازاں کا رجر خدایۤ نیست۔

When the Seekers Arrive at this Stage, they are Lost in Love.

All Else is as Naught and Only Allah سُبْحَانَهُ وَتَعَالَىٰ ’ Remains!

1 Hazrat Jalaluddin Rumiرحمة الله وَتَعَالَىٰ عليه;  ‘Fihi Ma Fihi’ (In It What is In It).

2 Awarif al Ma’arif, Hazrat Shahabuddin Shurwardiرحمة الله وَتَعَالَىٰ عليه, Chp 9, p.21.

3 Karamustafa. Sufism The Formative Period. Pg 4 (20).

Hazrat Sharfuddin Bu ‘Ali Qalandarرحمة الله وَتَعَالَىٰ عليه has written, “Recognition of Beauty is a step, leading to an understanding of the Beloved. This made the lover and the Beloved identical. Beloveds were created in the form of Human Beings in order that they might lead people to the Righteous Path. Both Heaven and Hell were born of the Beauty of the Lover and none of these were meant for anyone but Lovers. Heaven was the Stage of Union; Hell was the Station of Separation and was intended for Enemies.4 Orientalists have misinterpreted this to mean that Allah سُبْحَانَهُ وَتَعَالَىٰ Appears in the Form of Human Beings, rather, he spoke about the Stages of ‘Fana’ and ‘Baqa’ beginning with the ‘Fana fi’s Sheikh’. These ‘Shayukh’ are the Beloveds, who Lead Human Beings towards the Love, Annihilation, and Subsistence in The Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم and Finally Allah سُبْحَانَهُ وَتَعَالَىٰ. These so-called Scholars, have understood the words of the Sufis from their own World Views and Religious Training has not grasped the essence of Sufism. This Divine Attraction and Devotion is expressed as:

Rabba mere Hal da Mehram T’un

Andar T’un ai’n Bahar T’un ai’n Roum Roum Vich T’un

Inside is He,

And outside also He,

In every Hair of mine;

So Intimate is He, With this Condition Fine.

Hazrat Madho Lal Hussain .رحمة الله وَتَعَالَىٰ عليه

In the words of Khalil Gibran, the Christian poet from Lebanon:

“When Love beckons to you, follow him,

Though his ways are hard and steep.

And when his wings enfold you yield to him,

Though the sword hidden among his pinions may wound you.”5

“The most pleasing aspects of the Movement, namely, to Fraternal Love that first came into existence among the Sufis of one group and was then extended to include humanity in general. It was a behavior quite different from that of earlier ascetics, who stressed individual salvation through austerity and supererogatory works of piety.”6

Service to men (Humanity) has always been one of the first stages in the preparatory steps of the path, but it remains the true Sufi’s duty throughout his life.” For Sufism is nothing but Love: for the Creator and for His Creation.

“The aim of the Sufi is to realize the One Reality diffused over the whole Universe. He considers Human Life as a Journey and himself as a Traveler, a Seeker of Allah سُبْحَانَهُ وَتَعَالَىٰ . He sets out in the Quest of Allah سُبْحَانَهُ وَتَعَالَىٰ by ‘Manazil’ or ‘Maqāmāt’ (Stages), the First of which is ‘Nasut’(Humanity) in which he must Live by Action conforming to the ‘Shariat’(Canon Law) and Precepts and Practices of Islam. The Second Stage is considered to be ‘Malakūt’ (Angelic) in Nature which he reaches by Keen Perception and Meditation and through the ‘Tariqat’(Pathway of Purity) Passing through the Third Stage of ‘Jabarūt’(Power) by Requisitioning the Aid of  ‘Marifat’(Knowledge or Gnosis), he Attains the ‘Haqiqat’(Truth or Reality) which is the Stage of ‘Lahūt’ (Absorption of Divinity’).7

میانِ عاشق و ماشوق حیچ ہائل نیست۔

تو خد ہجابِ خودی حافظ از میانِ برخیز۔

No Veil Stands between the Lover and ‘The Beloved’.

You are your own Veil, Hafiz, Remove it!

Hazrat Hafiz Shirazi .رحمة الله وَتَعَالَىٰ عليه

Some Mystics of Baghdad have held the erroneous doctrine that in passing-away from their own qualities they enter into the qualities of Allah سُبْحَانَهُ وَتَعَالَىٰ. This involves ‘Hulul’ (The Doctrine of Incarnation) or the Christian Doctrine concerning Hazrat Isa عليه سلم (Hazrat Christ عليه سلم ). The belief in question is said to be derived from one of the ancient Sufis. Its true meaning is that when a man passes away from his own will, which is given to him by Allah سُبْحَانَهُ وَتَعَالَىٰ, he enters into the Will of Allah سُبْحَانَهُ وَتَعَالَىٰ so that he no longer regards himself but becomes entirely devoted to Allah سُبْحَانَهُ وَتَعَالَىٰ. The doctrine in this form is strictly Unitarian.

Those who give it a false interpretation suppose that Allah سُبْحَانَهُ وَتَعَالَىٰ is identical with His Qualities, and are guilty of infidelity, inasmuch as Allah سُبْحَانَهُ وَتَعَالَىٰ does not become immanent in men’s hearts. What becomes immanent in the heart is Faith in Allah سُبْحَانَهُ وَتَعَالَىٰ and Belief in His Unity, and Reverence for His Name; and this applies to the vulgar as well as to the Elect, although the former, being in bondage to their passions, are hindered from attaining to the Divine Realities.8

Introduction:

بسم الله الرحمن الرحيم

The Beloved Holy Prophetصلى الله وَتَعَالَىٰ عليه و آله وسلم, combined in himself the Leadership of all the various Functions. He was the Religious Teacher, Spiritual Guide, Social Reformer, Commander in Chief, and Political Head. The four Khalifas that followed inherited this Leadership in Totality. The Temporal Power and Spiritual Lead were Centred in the same Personality.

Unfortunate events subsequent to the Martyrdom of Hazrat Imam Hussain رضي الله عنه sounded the death knell of amalgamated Leadership. The Banu Umayya usurped the Temporal Power, and the incident of Karbala, and its aftermath, paved the way for the Modern ‘so-called’ Islamic Nation States’ and the ‘Zahir’ (External) Brand of Islam, as followed by these Leaders.

Those who could Discern Reality, However, continued to Flock around the ‘Ahl e Ba’ait’ to Drink from the Fountain of Knowledge and Reality. Under the Umayyad and Abbasid Khalifas, these Expounders of the Internal True Islam, or the Sufi Dervishes, were Persecuted and that is why these Spiritual Lessons were given Secretly. The Beloved Holy Prophet صلى الله وَتَعَالَىٰ عليه وآله وسلم is the Ocean of Love and Knowledge, Hazrat Aliكرم الله تَعَالَىٰ ووجهو ٰ is the Outlet and the ‘Ahl e Ba’ait’ are the Rivers that Carry the Water to the Thirsty. The analysis of the events after Karbala shows clearly how wealth and power corrupted the morals and respect for the Ahl e Ba’ait. How deep this rot has set in today. Fortunate are those that are attached to Sufi Orders that have devised effective mechanisms to keep the Love of Ahl e Ba’ait, and thus the Soul of True Islam, Alive in the Hearts of its Adherents.

4 Rizvi 1986: 305

5 Khalil Gibran, The Prophet, p. 10.

6 Annmarie Schimmel, Mystical Dimensions of Islam, p. 228-9.

7 Persian Literature and the Sufis of Bihar, Yaseer Arsalan Khan, p.9

8 Kitab al-Luma Hazrat Abu Nasr Abd'Allah B. 1Ali Al Sarraj Al Tusi.رحمة الله وَتَعَالَىٰ عليه. Reynold  Alleyne Nicholson pg. 119 – 120

Spiritual Guidance.

On the return journey from his “Farewell Pilgrimage” The Beloved Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم, on the 18th Zul Hajj stopped at Ghadir e Khum, (which is close to today's Juhfah), an Oasis between Mecca Mu'azzama and Madina Munawara. It was a place where People from different Regions would Part from each other and take different Routes for their Home Provinces. He called the gathering of Companions   from the various tribes and after addressing them on important matters he announced that he had received a Message from Allah سُبْحَانَهُ وَتَعَالَىٰ to Declare as follows:- The Messenger صلى الله وَتَعَالَىٰ عليه و آله وسلم of Allah سُبْحَانَهُ وَتَعَالَىٰ Declared: "It seems the time approached when I shall be Called Away (by Allah سُبْحَانَهُ وَتَعَالَىٰ ) and I shall answer that call. I am leaving for you two precious things and if you hold fast to both of them, you will never go astray after me. They are the Book of Allah سُبْحَانَهُ وَتَعَالَىٰ and my progeny that is my Ahl e Ba’ait. The two shall never separate from each other until they come to me by the Pool (of Paradise)."

Then the Beloved Messenger of Allah سُبْحَانَهُ وَتَعَالَىٰ continued: "Do I not have more right over the believers than what they have over themselves?" People cried and answered: "Yes, O' Messenger of God سُبْحَانَهُ وَتَعَالَىٰ." Then the Most Beloved Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم held up the hand of Aliكرم الله و تَعَالَىٰ وجهو and said:

“Man Kunto Maulaho Fa Aliun Maulaho, Allah humma Wala Man Walaho Wa Aada Man Aadaho”

“He whose Spiritual Guide I am, Hazrat Ali ﯽ وجهو f كرم اللهﺗﻌﺎﻟ ٰ is also his Spiritual Guide,

Oh, Allahسُبْحَانَهُ وَتَعَالَىٰ, You keep him as Your Friend, who keeps him (Hazrat Ali كرم الله تَعَالَىٰ وجهو, ٰ ) as his friend, (and Spiritual Guide) and You (Allah سُبْحَانَهُ وَتَعَالَىٰ) treat him as Your Enemy who treats him, (Hazrat Ali) كرم اللهﺗﻌﺎﻟﯽٰ وجهو as his Enemy.”

It is Narrated that Hazrat Abu Bakr رضي الله ﺗﻌﺎﻟﯽٰ عنه and Hazrat Umar رضي الله عنه were the first to congratulate Hazrat Ali كرم الله ﺗﻌﺎﻟﯽٰ وجهو. They ran up to him and said: "Well done Ibn Abi Talib! Today you became the Spiritual Guide, (Mawla) of all Believing Men and Women."

Much has been written about Sufism and yet more will appear. However, sad to say, this is mostly conjecture, sometimes based upon inbuilt bias and prejudice. The very meanings of the word Tassawuf (the original Arabic for the word Sufism coined by a German Scholar in the 18th Century, F.A.D. Tholuck, Ssufismussive theosophia persarum pantheistica) is shrouded in mystery and surrounded by controversy, what to talk about its origins. To briefly enlist the various theories about both the meaning of the word as well as its origin might be a good starting point for a Book based upon the origins of Sufism, Pre and Post Islam. Rest assured that I intend to present a rational but altogether new theory about Sufism. This approach comes from the very heart of a “Living Silsilah” or Path of Sufism, the Silsilah Mujammah Al Bahrain (Conjoining of Oceans) Naqšhbandiya (Abul A'laiya), Qadriya Suhrawardī, Qadriya Razzaqiya, Firdausiya, Qalandariya, Chisti Nizamiya, and Chisti Sabriya.

The name is stated to be derived from “Suf” or wool as worn by the early aesthetics in imitation of the Christian Reclusive Monks that inhabited the deserts in the vicinity of the cradle of Islam. Also derived from the Greek “Sophos” or wisdom. Similarly, it is attributed to “Saffah” the Arabic word for Pure and linked to the Ahl As Sufa or inhabitants of the Corridor. These latter were a group of pious aesthetics who attached themselves to the person of the Holy Prophet, صلى الله وَتَعَالَىٰ عليه و آله وسلم. They were highly venerated and reputed to hold tightly to the “Rope of Allah سُبْحَانَهُ وَتَعَالَىٰ ” personified by the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم. Also derived from Saf e Awwal or from the first rank. An early Sufi Mystic, Hazrat (The Presence) Ali Hujvairi رحمة الله وَتَعَالَىٰ عليه, Data Ganj Buksh' (The Bestower of Treasures), a Saint whose shrine is in Lahore Pakistan, (Wisaal circa 1071), states in his book “Kashf Al Majuub” (Revelations of the Veiled), that formally Sufism was a reality without a name and now it is a name without a reality. How apt? Yet the author is an authentic Saint and reputed Sufi. Is it not particularly characteristic of a Sufi Saint to pre telling a great truth? Here lies the true meaning of the word “Tassawuf”.

As stated previously, the origin of Sufism is also surrounded by controversy. Far be it from me, a humble follower of many luminaries, to criticize the respected Scholars who have raised this controversy. What are the various theories advanced regarding the origins of Sufism?

Firstly that it is a late development of Islam and entirely derived from Christianity, secondly, that it is imported from Greek Philosophy. Thirdly, that it owes its origin to Hinduism, to Zen Buddhism, to Chinese influence to ……. An on and on! All the scholars have overlooked the fact that the schism that rent the world of Islam apart resulted in persecution and suppression of their literature. I refer to Hazrat Hussain رضي الله وَتَعَالَىٰ عنه, Upon whom be the Blessings of Allahسُبْحَانَهُ وَتَعَالَىٰ, and his martyrdom for the sake of true Islam. The inheritors of the exoteric and esoteric teachings of Islam were disinherited from the Worldly face of Islam, which was subsequently exploited by pretenders to the Religion of Love and Peace in order to further their worldly ambitions. In other words, Islam was subverted very early in its history to serve as a facade for the legalization of the pursuit of power and wealth. The Pious Imams رضوان الله تَعَالَىٰ علیھم اجمعین or Descendants of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم represented the inheritors of the true teachings of Islam, may the Peace and Blessings of Allah سُبْحَانَهُ وَتَعَالَىٰ be upon them all, These Imams were teachers who passed on the teachings of their illustrious Forbear. Their writings were suppressed and their Sermons ignored. However, they held on steadfast to their religion in the face of severe persecution. Eventually, this restriction was relaxed when it was felt that they were no longer a threat to the sovereignty of the ruling families of Bannu Ommaya and Banu Abbas, both descended fro the cousins of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم. Thus the vital link between the early writings and the subsequent appearance of Sufi literature is to be seen in this light. I am no Apologist for Islam; I merely wish to point out the serious flaw in the thinking and research about Islam.

This leads us to another controversy that is very pertinent and indeed the very foundation and bedrock upon which Islam is based. As Goethe stated, “If Islam is submission to Allah سُبْحَانَهُ وَتَعَالَىٰ and living in obedience to Him, then we are all Muslims”. This is exactly what the Holy Qurʾān has to say. The words “Muslim” and “Islam” are not Nouns; they are descriptive actions and states of mind. Islam means to submit to the Divine Will, Muslim is one who submits. Allah سُبْحَانَهُ وَتَعَالَىٰ states that He has sent Prophets in every age to every race and invited and guided the people to Islam. Not the Arab – Turkish – Persian Cultural Islam But the pristine belief in the Unity of Allahسُبْحَانَهُ وَتَعَالَىٰ who provides mankind with guidance for the evolutionary development of the Human race towards higher states of awareness and attempts to prevent the inner propensity to backsliding that is inherent in humanity. “Why do humans not take the Upward Path” (Al Qurʾān) asks Allah سُبْحَانَهُ وَتَعَالَىٰ in anguish.

Thus the word Tassawuf is merely a descriptive name for adherents to a particular Esoteric Tradition handed down from the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم through 

Hazrat Abu Bakr Siddiqرضي الله و تَعَالَىٰ عنه, and Hazrat Ali كرم الله و تَعَالَىٰ وجهو, The respected German Scholar, Anne Marie Schimmel says “The structure of the Arabic Language – built upon trilateral root words – lends itself to the developing of innumerable word forms following almost mathematical rules. It might be likened to the structure of an arabesque that grows out of a single geometric pattern into complicated multi-angled stars, or out of a flower motif into intricate lacework.” The word Tassawuf is based upon the trilateral root Swad Fah Hah and is derivedfrom Saffah or Pure. It is an appellation bestowed by an awed public that witnessed the miraculous powers and transcendental presence of the Sufi Sages.

Thus the origins of the word Sufism are correctly stated but without taking due cognizance of the fact that Sufism itself is a phenomenon that is accompanying Humanity since the advent of Self Consciousness. Indeed some would hold that Self Consciousness is itself an adjunct of this primordial urge towards fulfillment or attainment of Allahسُبْحَانَهُ وَتَعَالَىٰ.

Consciousness or Cosmic Consciousness, arising from simple through self and on towards Cosmic Consciousness. This primordial urge is the true origin of the phenomena that are labeled as Sufism. True this origin has led to the appearance of many a varied and diverse outwards appearance. The Egyptian Death Rites, The Greek Mysteries, The Rosicrucian’s, The Christian Saints, Buddha himself, Hinduism, Zen, and so on and so forth. The entire gamut of esoteric systems is based upon this very primordial urge that is inbuilt in the human consciousness. This very diversity is due to the fact that different levels of consciousness, differences in culture and programming of the individual from cradle to the grave, differences in climate, diverse human personalities, and so on are to be treated with different medicine for lasting effect. Parallels abound and can be drawn and inferred from a number of Religions and Ethical Philosophies. How strange it seems to be that the Ancients are reputed to have possessed the “Mysteries” whereas we have abandoned the inner path for the more worldly and lucrative path of materialism.

To sum up we would state that Sufism is an authentic, evolutionary method of cultivating the consciousness in order to attain unto higher states of consciousness that are inherent within the makeup of every human being. It is derived directly from Allah and serves as the vital link between the Creator and the created. It has many names and forms and has been with mankind at least since his early consciousness and recorded history. The very Cave paintings of our forebears are an expression of this very same phenomenon.

“Bheeka Bhuka Koi Na,

Sub key Gudri main Laal!

Girah Kholnana Na Janan,

Iss Bid Rehay Kangaal!

The 18th century Sabri Chisti Saint Hazrat Meraan Bheek Sarkar رحمة الله وَتَعَالَىٰ عليه from Patiala, East Punjab (presently in India) says, “No one is bereft, For all have possession of a priceless Ruby. However, it lies hidden within the folds of a knotted bundle that eludes opening. That is why we are poor!” Therefore in principle, I would state that the origins of Sufism lie within the evolution of human consciousness. I would not go so far as to state that the origin was already passed when the first single-cell amoeba struggles onto the shores and left forever its watery home in the oceans to seek evolution on land.

Why is the Path, as its adherents know it, shrouded in mystery? Why is it so elusive to grasp? Why can it not be “Known” through reading? These complex questions are perhaps subjects that should be treated subsequently. For now, it is sufficient to state the primordial origin of Sufism. As to its Post Islamic outward garb, The Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم stated, “I am the City of Knowledge and Aliكرم الله وَتَعَالَىٰ وجهو is the Portal.” Inner or esoteric teaching that was imparted to Hazrat Ali كرم الله وَتَعَالَىٰ وجهو and Hazrat Abu Bakr رضي الله وَتَعَالَىٰ عنه and handed down from Mentor to disciple to this very day. This knowledge is imparted through intense teaching during a preparatory period and is subject to attaining the requisite level of ethical stability that provides the framework and foundation of mind-boggling powers as yet not imagined by the vast majority of humanity. The Elect are party to a spiritual discipline that enables them to attain higher levels of consciousness and also to carry out the spiritual governance and impart balance to the created universe.

The adherents of Sufism pay special emphasis to the forty Sacred traditions, in which the Divine speaks in the first person singular through the Holy Prophet,صلى الله وَتَعَالَىٰ عليه و آله وسلم though they are not considered as a part of the Holy Qurʾān. The commentaries written upon the Holy Qurʾān and the Traditions of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم are also a source for Sufi doctrine. The books and the sayings of the Imams, descendants of Hazrat Ali كرم الله و تَعَالَىٰ وجهو, the Sufi poets and their poetry are also important sources of Sufi Lore.

Of course, the path of Sufism must have been repeatedly influenced by contemporary as well as earlier traditions. Sufism declines exclusiveness and readily assimilates the fruits of the intellectual and spiritual labors of those who preceded them. This is entirely due to the fact that they recognize a common heritage and refuse to be compartmentalized into narrow racial or belief related differentiation. As long as there is no conflict with the essential Unity of the Creator there is no disagreement upon fundamental truths and the common experiences of humanity. The Enneads of Plotinus, teachings of the Pythagorean's with Niomachus as the foremost, the writings of Empecdoles on Cosmology and the sciences of nature, the Hermetic writings of the first to fourth centuries AD that contained the inner teachings from Egypt and Greece especially Poimandres attributed to Hermes Trismegistus, the founder of Hermeticism are significant. Hermes himself is traditionally related to Enoch and is known in the Holy Qurʾān as the Prophet Idris عليه سلم. The Major Old Testament Prophets علیھم السَا لام and the sayings of The Prophets David and Solomon علیھم السَا لام are of importance to Islam in general and Sufism in particular.

Having come so far, it is time to delve a little deeper into Islam and Tassawuf in order to fully appreciate its pertinence. There are three dimensions of revealed Islam and these are Shariah (The Sacred Law), a system of bounds, checks, and balances to create a balanced and harmonious society. The ‘Tariqah’ (The Path) meant as a guide to traveling towards spiritual fulfillment or attainment of higher states of consciousness the attainment of which brings the human into ‘Haqiqah’ (Real Reality) As opposed to Apparent Reality as we know it. Tariqat or "path" is a term derived from the Hadith of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم ordering his followers to follow his Sunna and the Sunna of his Successors. The meaning of Sunna is "Path," "Way," which is also the meaning of Tariqat referred to in the Qurʾānic verse, "Had they kept straight on the path (Tariqat), We would have made them drink of a most limpid water" [72:16]. The Genetic makeup of the individual determines to what extent he or she can travel towards spiritual enlightenment or consciousness elevation. Within every individual, there is a hidden spark which if husbanded bursts forth in effulgence that casts the light of true and universal truth upon the dark chambers of the complexity of that individual. These three dimensions also correspond with Islam (Surrender to the Divine Will), Emaan (Faith) certitude and steadfastness, and Ehsaan (Virtue) and its practice. ‘In the same way that the dimension of inwardness is inward in relation to the outward and the outward is necessary as the basis and point of departure for the journey toward the inward, so is the experience of the Divinity as imminent dependent upon the awareness of the Divinity as transcendent. No man has the right to approach the Imminent without surrendering himself to the Transcendent, and it is only in possessing faith in the Transcendent that man is able to experience the Imminent.9 Or from another point of view, it is only in accepting the Shari'a that man is able to travel upon the Path (Tariqah) and finally to reach the Truth (Haqiqah) which lies at the heart of all things and yet is beyond all determination and limitation.”

9 Seyyed Hossein Nasr in Al Serat, The Interior Life in Islam, Vol. III, Nos. 2 & 3

Sufism, the name given to the Esoteric Dimension of Islam, about which little is actually known and much is assumed, recognizes three States of human consciousness. These are:

1. The Animal or Mammalian Self, Commanding to ‘Evil’ Nafs e Ammara;

2. The Guilty Conscious Self, Nafs e Lau'amma;

3. The Contented Self, Nafs e Mutma'ena.

A similar concept from Cosmic Consciousness divides consciousness into three states, which are: Simple Consciousness; Self Consciousness, and Cosmic Consciousness. Yet again a parallel is to be found in the terms Reptilian Consciousness; Mammalian Consciousness and Human Consciousness the three epochs of human development. Transcendentalism or Cosmic Consciousness is linked to the Nafs e Mutma'ena or Contented Self whereas Nafs e Lau'amma or Guilty Conscious Self is akin to Self Consciousness or Mammalian Consciousness. Finally Nafs e Ammara or Mammalian Self Commanding to Evil falls under the category of a twilight world that lies between the Reptilian Consciousness and Mammalian Consciousness with greater inclination towards Reptilian Consciousness, which is Simple Consciousness.

It might not be amiss to repeat a Homily from the World Famous Sufi Sage Hazrat Maulana Rumi (Upon Whom Be The Peace of Allah Subhanahoo wa Ta'ala). A number of fellow travelers from different nationalities arrived at a Caravan Sarai, the leader of the party asked them what they would like to eat? Each traveler responded with a different demand in their respective tongues. Highly perplexed the leader sought advice from a local Sufi. The Sufi took their money and purchased a quantity of a single item and accompanied the leader back to the waiting travelers. The leader was apprehensive about the wisdom of this act but held his peace. He was pleasantly surprised when he saw his Companions welcoming the Sufi with audible appreciation. It transpired that each traveler had asked for grapes but used their own language to express their desire. Thus each asked for the same thing but seemed to be opposed to the others. Perhaps we too can benefit from this Homily and learn a greater understanding of our different civilizations; creeds; faiths; races; culture and traditions.

It might be pertinent and current to point out the fact that the Jihad or Holy War that is recognized as Akbar or Supreme consists in fighting with this Base Self Commanding to Evil and persuading it, by rigorous abstention and self-abnegation, to convert into a steed that carries the Human consciousness swiftly towards cosmic consciousness. “The constant inner war against all that veils man from the Truth and destroys his inner equilibrium. The greater holy war (al Jihad e Akbar) as this inner battle has been called, by the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم , is, like the "unseen warfare" of Orthodox spirituality, the very means of opening the royal path to the center of the heart. It is the battle, which must of necessity be carried out to open the door to the way of inwardness. Without this, Greater Jihad man's externalizing and centrifugal tendencies cannot be reversed and the precious jewels contained in the treasury of the heart cannot be attained. The inward dimension is the key for the understanding of metaphysics and traditional cosmology as well as for the penetration into the essential meaning of religion and of all religions, for at the heart of every authentic religion lies the one Truth which resides also at the heart of all things and most of all of man. There are of course differences of perspective and of form.” Without this Jihad it is pointless to engage in Jihad against the active enemies of Allah and the perpetrators of evil.10

10 Seyyed Hossein Nasr in Al Serat, The Interior Life in Islam, Vol. III, Nos. 2 & 3.

An early Mystic Poet from Iran, the much-celebrated Hazrat Hafiz Shirazi:رحمة الله وَتَعَالَىٰ عليه

I Have come into this World to see this:

I have come into this World to see this:

the sword drop from men's hands even at the height of their arc of anger

because we have finally realized there is just one flesh to wound

and it is His – the Christ's, our Beloved's.

I have come into this world to see this: all creatures hold hands as

we pass through this miraculous existence we share on the way

to even a greater being of soul,

a being of just ecstatic light, forever entwined and at play with Him.

I have come into this world to hear this:

every song the earth has sung since it was conceived in

the Divine's womb and began spinning from His wish,

every song by wing and fin and hoof,

every song by hill and field and tree and woman and child,

every song of stream and rock,

every song of tool and lyre and flute,

every song of gold and emerald and fire,

every song the heart should cry with magnificent dignity

to know itself as Allah سُبْحَانَهُ وَتَعَالَىٰ

for all other knowledge will leave us again in want and aching -

only imbibing the glorious Sun will complete us.

I have come into this world to experience this:

men so true to love

they would rather die before speaking an unkind word,

men so true their lives are His covenant -

the promise of hope.

I have come into this world to see this:

the sword drop from men's hands

even at the height of their arc of rage

because we have finally realized there is just one flesh

we can wound.11

11 Love Poems From Allah سُبْحَانَهُ وَتَعَالَىٰ: Twelve Sacred Voices from the East and West by Daniel Ladinsky.

Each disciple is a Microcosm in her or his self. Each is the result of millions of years ofevolution. Each has been granted a unique genetic makeup and then experienced the conditioning of race, culture and society. There is as much diversity as they are human beings. Yet broad type casting can be achieved, people can be made to fall into various categories in accordance to their psyche and persona. This is what is the major difference between the various schools of Sufism.

For some the path is narrow, for some it is difficult, yet again some find sorrow and some find joy. Some are made to sing and some to hold their peace.

Khalil Gibran says:

“Your children are not your children.

They are the sons and daughters of Life’s longing for itself.

You may give them your love but not your thoughts.

For they have their own thoughts.”12

Another manner of looking more closely at the subject involves yet another dive into the Ocean of Islam. The direct message of Islam is for Tazkiya e Nafs, (Purification of the Soul).

For those attuned to the Message this is achieved through ‘Zuhd’ (Asceticism); Self-Abnegation and Constant awareness of Allahسُبْحَانَهُ وَتَعَالَىٰ through ‘Salaat’ (Prayers) and ‘Zikr’ (loosely translated as Remembrance). In the very first century after the Hijra (The Date reckoned after the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم left Mecca Mu'azammah for Medina Munawara), there was a tremendous power struggle that resulted in shattering the Islamic ideals and rent the world of Islam asunder. People increasingly turned inwards to remove themselves from the broken fragments of a dream. This served to develop various methods of attaining unto the ideal through spiritual development and abstinence from the affairs of the world. This was not the ideal as the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم imparted it. The way of the Prophet calls for ordering society in such a manner that there is harmonious inner and outer development. In the face of temporal power that was subverted to Family and Clan interests, it was not possible to replicate the society of the Rightly Guided Caliphs of Islam (Hazrat Abu Bakr Siddiq, Hazrat Omar, Hazrat Usman Ghani رضوان الله تَ تَعَالَىٰ علیھم and Hazrat Ali .كرم الله وَتَعَالَىٰ وجهو

As a result renunciation of the world and asceticism (Zuhd), as a reaction against worldliness and materialism in society, increased dramatically. Derived in principle from the order of Allahسُبْحَانَهُ وَتَعَالَىٰ to His Righteous Apostle to purify people,13 the adherents of this “Pure Religion” held firmly to the Prophetic way of life as reflected in the lives of his Companions رضوان الله تَعَالَىٰ علیھم اجمعین and their Successors رضوان الله تَعَالَىٰ علیھم اجمعین, in the ways they employed to purify their hearts and character from bad manners and to inculcate in their own selves the manners and upright moral stature of the Holy Prophet Muhammad صلى الله وَتَعَالَىٰ عليه و آله وسلم. Through slow evolution, this regimen ended up as a school of practical thought and moral action endowed with its own structure of rule and principle. This became the basis used by Sufi scholars to direct people on the Right Path. As a result, the world soon witnessed the development of a variety of schools of purification of the ego.

Tariqat thus came to be a term applied to groups of individuals belonging to the method pursued by a particular "Sheikh," as such a person is called. Let us further this thought with the statement that there is but one school and that is Sufism, the outward characteristics that mark basic variations are different classes held within that school for different pupils, at different times and at different places. The era wherein a class is established, the particular character of the pupils, and their level of understanding, and primarily the differences in stimuli that are required by different individuals in order to achieve the same results, are all determinants of that particular class. However, there is one major difference that lies across the broad expanse of Sufism. This is the lineage of spiritual guidance. One major lineage descends from the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم to Hazrat Abu Bakr Siddiq رضي الله وَتَعَالَىٰ عنه, the first of the Orthodox Caliphs. This Sillsilah or Continuity was subsequently called the Naqšhbandiya. The second is called the Awaisiya and comes through the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم to Hazrat Awais Qarni رضي الله وَتَعَالَىٰ عنه through non-physical means. This is due to the fact that Hazrat Awais Qarni رضي الله وَتَعَالَىٰ عنه was unable to meet the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم during his lifetime as he was engaged in looking after his aged mother. Never the less the spiritual attraction to the Holy Prophetصلى الله وَتَعَالَىٰ عليه و آله وسلم was so great that he transcended limitations of space and successfully made contact through spiritual means. This is authenticated through the fact that a Robe of Permission was dispatched to him upon instructions of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم upon his demise and that too through Hazrat Ali كرم الله وَتَعَالَىٰ وجهو. Thus any form or direct spiritual contact either with the Holy Prophet صلى الله لم f ه وس f الَىٰ عل يه و آل f وَتَعَ or his Companions الَىٰ علیھم اجمعین f وان الله تَعَ f رض or the holders of Robes of permission who succeeded the Holy prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم are called Awaisiya. All other Silsilahs run through the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم to Hazrat Ali كرم الله وَتَعَالَىٰ وجهو the Nephew of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم and first male convert to Islam.

These Silsilahs, in turn, are many and hold a center place for the vast majority of Muslims. By the 14th century followers of Tariqat were grouped in congregations, called after some eminent Sheikh, who was regarded as the founder of the Tariqah or rule, including the ritual litany (Zikr, remembrance).” (Selections from The Travels of Ibn Battuta: Travels in Asia and Africa). Further: “Round the convent of the founder rose a girdle of daughter houses”. At this point some mention must be made of the basic difference and clash between the theologians and the Sufis. “To the theologians there was but one road to the apprehension of Truth, ‘Ilm’ or Savoir, the science of theology, with all its scholastic appurtenances involved in the study of the Quran and the Traditions of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم. The Darvaish (Seeker of the door), on the other hand, sought Ma’rifa or Connaissance, that direct knowledge of Allahسُبْحَانَهُ وَتَعَالَىٰ .” Between the two there has been a long history of disagreement, sometimes leading to the death and prosecution of eminent Sufis.

Sufi orders (Turuq) crystallized as institutions beginning around the 6th century AH/ 12th century CE.

To touch upon another aspect of the same subject that should shed further light upon a somewhat vague perspective about Sufism is that it contains within itself the seed that is capable of germinating with favorable conditions to provide the Sufi with “Kashf” or unveiling. A Holy saying of the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم States:

“Allah has seventy veils of light and darkness. Were they to be removed, the glories of His Face would burn away everything perceived by the sight of His creatures.” 

“In Western languages, the word mysticism is often used in a sense that approximates the use of the word unveiling in Islamic languages. However, Mysticism has unfortunate connotations that tend to confuse the issues rather than clarify them.”14 Let me also point out that there is no such thing as Islamic languages. Of course, the Holy Qurʾān is revealed in Arabic and some would hold that Arabic and Hebrew are both offshoots of a revealed rather than evolved language. That is as may be, however, placing a Universal religion that is actually embracing all that precedes it with necessary correction and updating does not sit contentedly with mere racial or cultural expression. Of course, the venerable authors mean languages that are spoken within the bounds of the Nations and Races that have adopted Islam.

It was necessary to point out the aforementioned, in order to highlight the inner and final aspect of Sufism rather than confuse you with a list of terms and minute details. Is it not the goal of all higher religions and ethical philosophies and do they not thus emanate from the same Divine source? Why is it necessary to categorize and file away? Why attribute and consign to oblivion? Why not dive deep into the ocean of Gnosis and seek the pearl of wisdom that lies within us and is the aim of existence to attain unto.

“There is, apart from mere intellect, in the make-up of every superior human identity, a wondrous something that realizes without argument, frequently without what is called education (though I think it is the goal and apex of all education deserving the name), an intuition of the absolute balance, in time and space, of the whole of this multifariousness, this revel of fools, and incredible make-believe and general un-settled-ness, we call the world; a soul-sight of that divine clue and unseen thread which holds the whole congeries of things, all history and time, and all events, however trivial, however momentous, like a leashed dog in the hand of the hunter. (Of) such soul-sight and root-center for the mind, mere optimism explains only the surface”.15

“Truth is handed over from person to person; it’s not taken from Books. Every Book studied with a true scholar, is a Book passed down a ‘chain of transmission’ for which he was given permission to study and teach since the Scholars recognized his ability to read independently. The light of truth is passed down from heart to heart.

It is important to note this aspect before we can begin to understand what Sufism is, was, should be, or will become. In essence, the distillation of the Sufi process Centers on The Act of Creation because “Allah سُبْحَانَهُ وَتَعَالَىٰ was a hidden Treasure and Wished to be Known”. The process of Sufism upon the Sufi is served as an analogy of the mirror. This mirror is a persona empty of self (ego), polished by a process of the unified consciousness of the Divine as it is manifested in all forms. The Sufi is the instrument wherein the Divine can have a vision of Self in another form. The Sufi, himself or herself being empty of self develops the capacity to reflect the Divine to the divine. Thus the Sufi is unveiled in order to allow Light to reflect Light,

Presence bears witness to Presence and the “Desire to be known” is made manifest. Can we safely state that the origin of Sufism lies with the Creator and descends to humanity through myriad streams and springs? All of which take their source from the Creator? I strongly feel that we can rightly do so. It is pertinent to understand that the Sufi process is the opposite of indoctrination and is the awakening of the original and not self-conscious individual to their true state of awareness.

The ‘Bay'ah’ (Pledge of Commitment) is given for Allahسُبْحَانَهُ وَتَعَالَىٰ (Almighty and Glorious is He) with the Strong Resolve that this is the Hand of my Teacher who will Spiritually prepare me for my Journey on this ‘Tariqah’ (Path). After one is Initiated as a ‘Murid’ (Disciple), literally meaning 'the intent' the ‘Murshid’ (Spiritual Guide) hands over a copy of the ‘Shajra’ (Lineage of his Grand Masters) to the ‘Murid’. ‘Hidaya’ (Guidance) from Allah flows, according to the Sufi Way, from Allah الَىٰ ff بْحَانَهُ وَتَعَ ff سُ to His Beloved Holy Prophet Muhammad صلى الله وَتَعَالَىٰ عليه و آله وسلم’(Peace be Upon Himصلى الله وَتَعَالَىٰ عليه و آله وسلم, his Family and Companions رضوان الله وَتَعَالَىٰ علیھم اجمعین) and then through him to the ‘Sillsila’ (Chain) of Spiritual Luminaries.

12 Khalil Gibran, The Prophet (p. 20.

13 Qurʾān 2:129, 2:151, 3:164, 9:103, 62:2

14 “The Vision of Islam”, Sachiko Murata and William C. Chittick.

15 Walt Whitman, Specimen Days and Collect, Philadelphia, 1882, p.174.

Allah سُبْحَانَهُ وَتَعَالَىٰ (Almighty and Glorious is He) has created the Personality of the Holy

The Prophet Muhammad صلى الله وَتَعَالَىٰ عليه و آله وسلم as the first Transformer, and The Final Personality capable of Receiving directly from Allah سُبْحَانَهُ وَتَعَالَىٰ and he distributes it to those who received Knowledge from him and who had their Personalities shaped by him. They are Spiritually Superior and in every way, Elevated, being on an attained level of Perfection. The next Transformer after the Holy Prophet Muhammad صلى الله وَتَعَالَىٰ عليه و آله وسلم is Hazrat Abu Bakr رضي الله وَتَعَالَىٰ عنه Siddiq الَىٰ عنه f رضي الله وَتَعَ and then Hazrat Syedna Imam al A'ima, Ali al Murtaza كرم الله وَتَعَالَىٰ وجهو. In our Shajras we mention Them because They were specially chosen to Transmit this Spiritual Knowledge. We enter an Order for the sake of Spiritual Knowledge and Practice in order to Acquire Knowledge to Refine our Thought, Body, Soul, and indeed our Entire Being.

The wisdom behind reading the Shajra for the ‘Murid’ in a specific ‘Sillsila’, is that he remains in touch with this chain or channel which has been formed by Allah سُبْحَانَهُ وَتَعَالَىٰ for him.

When we read the ‘Shajra’, we establish our connection with the Holy Prophet Muhammad صلى الله وَتَعَالَىٰ عليه و آله وسلم through that Chain. This is a Special Channel to Obtain Special Favors of Allah سُبْحَانَهُ وَتَعَالَىٰ As the Angels علیھم السَلام are appointed Functionaries to perform Specific Tasks the ‘Auliya’ are Functionaries to Assist Man on the Spiritual Quest. The recitation of the ‘Shajra’ is to stay in touch with the link of the Spiritual Chain and the Spiritual Masters who make up the Spiritual Chain. The Link is kept Fresh and "Rust Free"; by Virtue of the ‘Murids’ Recitation of the ‘Shajra’. By reciting the ‘Shajra’, one repeatedly renews one's Pledge with the Masters of the Order; and this contact brings great results in this World and in the Hereafter.

Who are These Masters? The Holy Qurʾān States in The Surah Waq’iah, Ayat 11, and 88.

﷽

Those are the ones brought near to Allah سُبْحَانَهُ وَتَعَالَىٰ

And if the deceased was of those brought near to Allah .سُبْحَانَهُ وَتَعَالَىٰ

Allah سُبْحَانَهُ وَتَعَالَىٰ says in Holy Qurʾān the 17th Sura, Bani Israel verse 71:

يَوۡمَ نَدۡعُوۡا كُلَّ اُنَاسٍۢ بِاِمَامِهِمۡ فَمَنۡ اُوۡتِىَ كِتٰبَهٗ بِيَمِيۡنِهٖ فَاُولٰۤ ئِكَ يَقۡرَءُوۡنَ كِتٰبَهُمۡ وَ لَا يُظۡلَمُوۡنَ فَتِيۡ لًا

(17:71)

Then think of the Day We shall summon every Community with its Leader. Those who are given their Record in their right hand shall read the Record of their deeds and shall not be wronged a whit.

The explanation of this Verse is that each Follower will be behind his Leader/ Guide (Those Who Been Brought Near) that he followed in this World. This Verse is indicative of the fact that the ‘Murid’ will be called upon on the Day of ‘Qiyamah’ (Day of Judgment) to be behind his ‘Shaikh’, and under the Flag of the Spiritual Order that he Belongs to.16

Hazrat Khizr .عليه سلم

Our Sillsila is called ‘Mujummah Al Bahrain’ (The Confluence of Oceans) for two reasons. Firstly, both Major Streams of The ‘Batini’ (Inner or Hidden) Knowledge handed down from The Holy Prophet Hazrat Syedna Mohammad Imam, al Ambia صلى الله وَتَعَالَىٰ عليه و آله وسلم through the Sufi Silsilahs, The Naqšhbandiya through Hazrat Amir ul Mo’mineen Hazrat Abu Bakr رضي الله وَتَعَالَىٰ عنه Siddiq e Akbarرضي الله وَتَعَالَىٰ عنه  and All Other Silsilahs through Hazrat Imam al A'ima, Ali al Murtaza كرم الله وَتَعَالَىٰ ووجهو are combined through Synthesis in our Sillsila. Secondly, The Mujummah Al Bahrain is also called the Maqām e Khizr (Hazrat Khizr عليه سلم). Hazrat Khizr عليه سلم has a special relationship with our Sillsila, he is also called the ‘Khizr e Rah’ (The Guide on The Path). This is illustrated by the following, from the Qurʾān Sharif.

The Knowledge disseminated by Islam is of two broad categories, Exoteric and Esoteric. Exoteric Knowledge consists of the Knowledge of the Shariat or Codified Law, whereas the Esoteric Knowledge is that of Tariqat or the Path/ Way. Purification of the external body is not possible without Knowledge of Shariat; whereas it is impossible to attain Spiritual advancement without Knowledge of Tariqat. In the lexicon of the Sufi’s, Knowledge of Shariat is termed as ‘Ilm ul Yakin’(The Knowledge of Certainty); while Knowledge of Tariqat is termed as ‘Ain ul Yakin’(The Essence or Visible Proof of Certitude)! Both these branches of Knowledge are complementary and dependent upon each other, without Knowledge relating to Shariat there is no possibility of attaining Knowledge of ‘Tariqat’ (The Path)! However, the bounds of Shariat and the Rules of Tariqat are transcended by another highway of Knowledge and this is termed as ‘Haq ul Yakin’ (The Essence of Certitude) the secrets and mystery of which is achieved through The Mercy of Allahسُبْحَانَهُ وَتَعَالَىٰ This Knowledge is termed as ‘Haqiqat’ (Real Reality as Opposed to Apparent Reality) or ‘Ma’arifat’ (Gnosis).

Awareness of the definitions and Meanings of the 99 Names of Allah سُبْحَانَهُ وَتَعَالَىٰ is the beginning of Ma’arifatl whereas Knowledge relating to the mysteries of these Names is Haqiqat. Yet again Knowledge of the special effects of these Divine names is termed as ‘Ilm e Ladunni’ (Transcendental Knowledge). This special Knowledge is bestowed upon the true devotees of Allah سُبْحَانَهُ وَتَعَالَىٰ through their sincerity and vaulting Spiritual aspirations. Allah سُبْحَانَهُ وَتَعَالَىٰ has described this in The Surah Kahf: 65 as:

﷽

"فَوَجَدَا عَبۡدًا مِّنۡ عِبَادِنَاۤ اٰتَيۡنٰهُ رَحۡمَةً مِّنۡ عِنۡدِنَا وَعَلَّمۡنٰهُ مِنۡ لَّدُنَّا عِلۡمًا".

And they found a servant from among Our servants to whom We Had Given Mercy From Us and had Taught him From Us a (Certain) Knowledge.17

16 https://vdocuments.site/the-chisty-nizami-habibi-silsila.html

17 Sahih International

Real Reality, as opposed to, apparent reality, is a completely different field, and its Spiritual States and events transcend the bounds of Shariat and the tenants of Tariqat. This is revealed in the Holy Qurʾān according to Surah Kahf; which deals with the meeting between the Holy Prophet Moses عليه سلم and Hazrat Khizr عليه سلم. This Surah contains some very pertinent revelations and facts. The Holy Prophet Moses عليه سلم was a very noble and exalted Prophet of Allah سُبْحَانَهُ وَتَعَالَىٰ and the Holy Torah was revealed unto him regarding which Allah سُبْحَانَهُ وَتَعَالَىٰ has declared it to be ‘Guidance and Light’. The Holy Torah originally contained all Guidance regarding daily life and the attainment of religiosity. Then what was the Knowledge, the attainment of which such a towering personality and possessor of Divine Guidance was forced to undertake an arduous journey and exclaim to his young attendant that, until I reach the ‘Mujammah Al Bahrain’ (Confluence of Oceans) I will not cease traveling even if it takes me many years? The Tafsir of Ibn e Qaseer states that Hazrat Abbas الَىٰ عنه f ي الله وَتَعَ f رض said that Hazrat Abi Ibn e Kaab رضي الله وَتَعَالَىٰ عنه said that he heard from the Holy Prophet صلى الله وَتَعَالَىٰ عليه و آله وسلم that the Holy Prophet Moses عليه سلم was addressing the Bani Israel when he was asked, “Who is the person with the most Knowledge? “Myself” replied Hazrat Moses,عليه سلم instantly a revelation came to the Prophet that at the confluence of rivers there is a person who has more Knowledge than you and that he possesses that Knowledge of which you are bereft! The Hazrat Moses عليه سلم asked Allah سُبْحَانَهُ وَتَعَالَىٰ; “How can I find this person”? The Prophet عليه سلم inquired and received the answer, ‘place a fish in a container full of water and seek, at the place where the fish disappears, there you will find him’! The Prophet Moses عليه سلم decided to set about the search and informed his loyal companion, Youshah Bin-Nun رضي الله وَتَعَالَىٰ عنه that he was determined to seek for this individual and that he would not rest even if it meant a journey of a great distance that would cover the longest Period of time! Such a determined course can only be adopted by an individual with the most sublime and elevated of intentions. When the Prophet Moses عليه سلم reached the confluence of rivers which is the abode of Hazrat Khizr عليه سلم he met the venerable ever-living man of Allah .سُبْحَانَهُ وَتَعَالَىٰ

Tafsir Ibn e Qaseer states that The Holy Prophet Moses عليه سلم met Hazrat Khizr عليه سلم on the shore of the sea and found him reposing upon a green mantle. He was lying wrapped in a sheet, one of whose ends were under his feet whilst the other was over his head. Upon being greeted by the Holy Prophet Moses عليه سلم, he removed the sheet from his face. He is the very Saint regarding whom the Holy Qurʾān states “He (the Saint) is one who has been Graced by Allah سُبْحَانَهُ وَتَعَالَىٰ and has been provided with Knowledge from Him! What does this Knowledge contain that is not to be found in such a Holy Book as the Torah and which was denied to such an esteemed Prophet as the Holy Moses عليه سلم? What is this Knowledge regarding which The Holy Prophet Moses عليه سلم said unto Hazrat Khizr عليه سلم “If you would impart some learning to me from that Knowledge which has been granted to you and that Providence that has been Bestowed unto you from Allah سُبْحَانَهُ وَتَعَالَىٰ I will gladly undertake to remain in your service?

The Tafsir of Ibn e Qaseer states that Hazrat Khizr عليه سلم replied “You hold the Holy Torah in your hand and receive Divine Revelations are these not sufficient for you?” “Neither the Knowledge that has been bestowed upon me is of use to you, nor am I worthy of the Knowledge that you possess.”

The Holy Prophet Moses عليه سلم said with great respect “If I have your permission I would like to abide with you and serve you in order to attain that Knowledge that would benefit me! Hazrat Khizr عليه سلم replied that you (the Holy Prophet Moses عليه سلم ), will not be able to abide with me, as my tasks will conflict with your views. I am tasked with some duties that are entirely removed from your understanding. It is impossible that you would be able to tolerate that which runs contrary to your discernment, nor will you be able to bear my actions, as you are bereft of the States that I possess, and you do not hold the esoteric wisdom as Allah سُبْحَانَهُ وَتَعَالَىٰ Himself Guides me in His Limitless and Infinite Wisdom (Tafsir Ibn e Qaseer). Upon the insistence of the Holy Prophet Moses عليه سلم Hazrat Khizr عليه سلم Stated “You will not be able to bear with me as you are the possessor of the Holy Book and Master of the ‘Shariat’ (Codified Law) and Tariqat (The Path/ Way). While I am a traveler of such a discipline that is entirely removed from these two. which undergoes such States and Actions the Real Reality of which you will fail to understand. Then how will you be able to forebear when you see them?”

When the Holy Prophet Moses عليه سلم said that if Allah سُبْحَانَهُ وَتَعَالَىٰ Wills, I will indeed forebear. Hazrat Khizr عليه سلم acquiesced and they set out along the riverbank, towards a nearby settlement. Along the way, they happened upon a small fishing boat in which Hazrat Khizr عليه سلم made a hole and sank it. Seeing such a destructive act without any apparent cause, the Holy Prophet Moses عليه سلم strongly objected upon which Hazrat Khizr عليه سلم said that he had already foretold that the Prophet of Allah سُبْحَانَهُ وَتَعَالَىٰ would not be able to forebear.

The Holy Prophet Moses عليه سلم asked Hazrat Khizr’s عليه سلم pardon and promised to hold his peace. Upon proceeding further they came upon a young boy at play, Hazrat Khizr عليه سلم promptly killed the boy and wished to resume the journey. Seeing this cruel act, The Holy Prophet Moses عليه سلم objected in the strongest possible terms. Upon which Hazrat Khizrعليه سلم made reply that he had already said that the Holy Prophet was not aware of ‘Haqiqat’ (Real Reality), and any act that is forbidden by his Shariat will not find favor with him!

The Holy Prophet Moses عليه سلم then said that if in the future he were to make any objection then he would submit to leaving Hazrat Khizr’s Company! They traveled further and came to a small village. Hazrat Khizr عليه سلم asked the people of the village to provide sustenance to them but was rebuffed with great rudeness. However, Hazrat Khizr عليه سلم immediately set about repairing the boundary wall of a dilapidated house that was in danger of falling down, and this too without asking for any recompense!

Seeing this deed, Hazrat Moses عليه سلم again objected and said to Hazrat Khizr عليه سلم you have performed an arduous task without recompense; in such a place where the inhabitants are rude and do not even possess the common courtesy of providing the needs of wayfarers!

Whereas you could have obtained ample return for the work that you have undertaken. At this Hazrat Khizr عليه سلم said that now the promise that Hazrat Moses عليه سلم had made has been irrevocably broken and Hazrat Moses عليه سلم must leave his Company! “The three seemingly illogical deeds that I (Hazrat Khizr عليه سلم ) have undertaken were Ordained to me by the Command of the Almighty Allah سُبْحَانَهُ وَتَعَالَىٰ. He went on to explain the underlying reasons for the apparently senseless acts. The boat was sunk as it belonged to two orphan and poor children, who depended upon the boat to make a meager living. We were being followed by a ruthless ruler who was advancing along the river to make conquests in the area for which he was in need of requisitioning more boats. If he was to have seen this boat he would have seized it and would have denied the children any means of sustenance. Whereas by sinking it was hidden from the unjust and could be recovered by the children and repaired at little expense.

If you ask about the boy whom I killed, know Oh Moses عليه سلم that he was the unruly and disobedient offspring of venerable and true believers, it was feared that he would grow up as a denier of justice and would be cruel to his parents. Therefore I killed him in order that Allahسُبْحَانَهُ وَتَعَالَىٰ may provide them with a good and believing child so that he would be of service to his parents in their old age! The wall that I repaired belonged to two orphan boys who were underage and unable to fend for themselves. Their Father, who had been a good man, had hidden a treasure under this wall. Allah سُبْحَانَهُ وَتَعَالَىٰ desired that when these children reached adulthood they would uncover the treasure themselves whereas if it had been uncovered afore time the inhabitants of the village would have usurped their rights! This was Grace from Allah سُبْحَانَهُ وَتَعَالَىٰ and whatever I have done has not been undertaken from my own volition! This is the reality behind my acts regarding which you could not show patience or discern the wisdom that lay hidden behind these seemingly irrational acts. These acts have been described by Allama Iqbal as follows:

The boat of the meek; Blessed life and the wall of the orphans

Even the wisdom of Moses fails to discern!

The Tafsir of Ibn e Qaseer states that the Holy Prophet Mohammad.صلى الله وَتَعَالَىٰ عليه و آله وسلم said that if the Holy Prophet Musaعليه سلم (Hazrat Mosesعليه سلم) had displayed some patience and had forborne from making objections, Allah سُبْحَانَهُ وَتَعَالَىٰ would have revealed even more regarding this Divine Wisdom!

The related story brings to light the lesson that there is yet another Way apart from that which is revealed in the Holy Books and the Practice of the Holy Prophet’s علیھم السَا لام (Upon all of whom be the Peace and Blessings of Allah سُبْحَانَهُ وَتَعَالَىٰ); a Path that requires a great deal of fortitude and forbearance; One which requires constant service and attendance to an accomplished Spiritual Guide; A Path that transcends the bounds of Shariat, the Codified Law, and is free from the confines of the rules of Tariqat, the Path/ Way. This discipline is extremely exacting and arduous in nature; it follows difficult avenues and dangerous ways; it passes through valleys of despair and great fear; it is filled with strange mysteries and happenings beyond comprehension; from it flows great loss and sorrow!18

18 Haqiqat and Ma’arifat: Translation from Hazrat Pir Hakim Syed Aminuddin Ahmad Shah Jehangiriرحمة الله وَتَعَالَىٰ عليه 

سب کہاں کچھ لالہ و گل میں نمایاں ہو گیئں۔

خاک میں کیا صورتیں ہوں گی کہ پنہاں ہو گیئں۔

Where will all attain Prominence as Flowers and Roses?

What all Beautiful Faces are hidden in the Soil!