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Sufism in Brief Version 8.8.3 Abu Muhammad.

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1 Sufism in Brief Version 8.8.3 Abu Muhammad

2 SO, FORGIVE THE POOR WRITER FOR THAT!
The Writer He has not known anything on the topic, He has no right to talk about it, He has no audacity to write about it, The volume of literature on the topic described it better than this writer, But the ardent love of it, pull the writer to talk and write about it. NOTHING BUT LOVE & ATTRACTION SO, FORGIVE THE POOR WRITER FOR THAT!

3 Sufism from a Sufi She, I love with all my might,
We meet when he hates her and warned me about her, When she was slandered and denied the right to defence, I looked into her innocent eyes, And something told me is his hatred genuine? I prayed to the Real to open my eyes to see the real, About the two mighty pillars that support her. When I opened my eyes is my bride I saw, The very life that make my lifeless body alive!

4 Derivations(اشتقق) The word “Sufism” is the English equivalent of the Arabic word “تسوف” (Tasawwuf). Tasawwuf is derived from five Arabic words i.e. Suf, Saff, Safah, Suffah and Sufuh A Muslim practising Sufism is called a Sufi.

5 تسوف(Sufism) صوفح(Forgiving) صفة(Bench) صافة(Purity) صف(Rank) صوف(Wool)

6 Suf (Wool) The first derivative
This is the fur remove from animal like sheep and made into cloth. As a derivative of Sufism, it places special emphasis on the wool detached from its body so also is Sufism detaching the Sufi away from this world and its pleasures and attractions. Zuhd forms the core of Sufism under this derivation.

7 Suf (Wool) The central element in this derivative of Sufism is Zuhd (Detaching one’s mind from the worldly illusions and attractions that may hinder one’s spiritual development). On the authority of Abu Abbas Sahl Bin Sa'ad Al-Sa'idi (R.A.A.) who said: 'A man came to the Prophet (SAW) and requested him: "Messenger of God (SAW), tell me something by which I could win the love of The Almighty and the people." The Prophet told him, "Do not love the world, and The Almighty will love you; and do not have a longing for that which people have, and they will love you."' [Ibn-Majah] On the authority of Ibn 'Umar (R.A.A.) who said: The Messenger of God (SAW) caught my shoulder and said: "Be in the world as if you are a stranger or a traveler." [Bukhari]

8 Suf (Wool) Contd. Abu Hurayra said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "This world is cursed and cursed is what is in it, except for the remembrance of Allah Almighty and what brings one near to Him and the teacher and the student." [at-Tirmidhi] Ka'b ibn 'Iyad said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Every community has a trial, and the trial of my community is wealth.'" [at-Tirmidhi] Ka'b ibn Malik reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two hungry wolves loose among sheep do not cause as much damage as that caused to a man's deen by his greed for money and reputation." [at-Tirmidhi]

9 Suf (Wool) Contd. Moses(AS) is always known for wearing wool dressing a sign of Zuhd, hence wool became a badge of Sufism, Sheikh Abdulqadir Al-Jilani(RA) in his Futuh Al-Ghayb (Revealation of the Unseen) stated, “Tasawwuf is based on eight qualities: Generosity like that of Prophet Abraham; Cheerful submission like that of Prophet Isaac; Patience like that of Prophet Jacob; Prayer like that of Prophet Zachariah; Poverty like that of Prophet John; Wearing of woollen dress like that of Prophet Moses; Travelling about like that of Prophet Jesus; and Religious poverty like that of Prophet Muhammad (peace and blessings of Allah be upon him and all the rest).” Qur’an 87:16-17, 8:67, and 13:26 all addressed the same issue.

10 Saff (Rank) The second derivative
This is in accordance with the word of Allah in Qurán 61:4 “Lo! Allah loveth those who strive for His cause in ranks, as if they are solid structure” Being in ranks in striving in the cause of Allah is Sufism As a derivative of Sufism, it places special emphasis on the Harb Al-Nafs which is one of the categories of Jihad. Purification of the self to attain a degree of obedience to Allah is Harb Al-Nafs.

11 Saff (Rank) The central element in this derivative of Sufism is Harb Al-Nafs (Fighting self and the temptations of self which include mind’s illusive pursuit that leads to temptation and sin). Jihad falls into the following categories: Harb Al-Kuffar Harb Al-Nafs Harb Al-Shaytan Harb Al-Munafiqun The Prophet (SAW) of God dispatched a contingent of the army (to the battlefront). Upon their (successful) return, he (SAW) said: ‘Blessed are those who have performed the minor jihad and have yet to perform the major jihad.’ When asked, ‘What is the major jihad?’ the Prophet (SAW) replied: ‘The jihad of the self (struggle against self)’”. [Al-Majlisi, Bihar al-Anwar, vol. 19, p. 182, hadith no. 31] Ibn Taymiyya one of the famous writers and formulator of Wahhabism doctrines, claimed this hadith to be fabricated. This is not surprising, Harb Al-Nafs is never known to him and any Wahhabis, so he found it difficult to believe it is the word of the prophet(SAW) and secondly he thought the hadith will replace Harb Al-Kuffar with Harb Al-Nafs and having known that Wahhabis are going to be deluded into waging unjustified battles later on, so he must cross this hadith.

12 Saff (Rank) Contd. When a Sufi strive to correct his self, the self progresses from the lowest stage of Nafs Al-Amarah to Nafs Al-Lawwama, then to Nafs Al-Mutma’enna, then Nafs Al-Radiyat and finally to Nafs Al-Mardiyyat. In terms of difficulties, harb Al-Nafs is the most difficult, because all the other striving you are fighting a known enemy and by simply retreating from the enemy’s reach you can be safe; but in the case of striving against self it is you yourself that is the enemy and therefore no retreat. Striving aims subduing and rendering the enemy impotent so that the enemy cannot harm you, Striving against self is to render yourself impotent of becoming disobedience to God due to temptations and lewdness of the self.

13 Saff (Rank) Contd. The five stages of striving against “Self”, are milestone in knowing the progress so far in subduing and rendering the “Self” impotent. These stages are all mentioned in the holy Qurán which is war manual for fighting “Self”. The stages are: Nafs Al-Amarah (The Evil Soul) The lewd soul that loves sins and low life and succeeds in controlling one to disobey God. Holy Qur’an 12:53 addressed this stage of the soul. Nafs Al-Lawwama (The Accusing Soul) The lewd soul here also loves sins and low life before actually divulging into it, but suddenly develops regrets after the sins were committed and keep on accusing one for committing sins thereby disobeying God. Qurán 75:2 mentioned this stage of the soul. Nafs Mutma’enna (The tranquil Soul) At this level the soul is completely tamed against going after sins and low life, it diverts its energy in serving God and it is satisfied with that. Holy Qur’an 89:27 speaks about this stage of the soul.

14 Saff (Rank) Contd. Nafs Al-Radiyat (The pleasant Soul) at this stage, the soul is pleased with obedience to God and completely at His service. Nothing pleases this soul but what is for God. Qur’an 89:28 explains this stage. Nafs Mardiyyat (The pleasant and pleased soul) at this stage, God becomes pleased with the selfless dedication and attachment the soul is exhibiting to Him. This is the highest stage the soul will reach and the objective of Sufism. Holy Qurán 89:29 mentioned this stage.

15 Major Component of Nafs(Soul)
Jasad (Body) Ruh (Spirit) Nafs Al-Hayawan (Animated Soul) Nafs Al-Hawah (Transcendental Soul)

16 Systems that makes up Jasad (Body)
Digestive Respiratory Reproduction Lymphatic Endocrine Circulatory Skeletal Muscular Excretory Nervous These are link with the animated soul

17 Organs of Jasad (Body) link with Nafs Al-Hawah (Transcendental Soul)
Ears Eyes Tongue Limbs Heart Sexual organs Belly Through these organs the soul issues order to commit sins and fall into low life

18 Safah (Purity) The third derivative
This is in accordance with the word of Allah in Qurán 91:7-9 “By Soul and He who perfected it. And inspired it what is wrong for it and (what is) right for it. Successful is he who purifies it.” Purification of the soul until it attains degree of purity(Safah) is the focal point of a Sufis under this derivative. As a derivative of Sufism, it places special emphasis on the purification of soul to come closer to Almighty Allah.

19 Safa (Purity) The central element in this derivative of Sufism is purification of the soul in order to be successful in coming close to Allah. Tazkiyyatin Nafs (purification of the soul) make the soul to come out of certain impurities that lead to a low life in this world. The Holy Qur’an 91:10 stated, “And he is indeed failure who stunteth it(The Soul)!” Sheikh Tahir Uthman(RA) on commenting on this verse mention filths that used to stunt the soul and lead to spiritual failure as mentioned here, these are: Dust (Attaching soul to comedic issues thereby neglecting higher spiritual life), Urine (Attaching soul to sexual pleasures thereby neglecting higher spiritual life), Blood (Attaching soul to murderous activities thereby derailing from higher spiritual life),

20 Safa (Purity) Faeces (Attaching soul to money-grubbing thereby neglecting higher spiritual life), and lastly Gutter (Attaching soul to all the above and totally losing the lustre to pursue a higher spiritual life) Sufi exercise restraint from these filths under the care of a Sheikh, who monitors his spiritual progress on the purification of the soul process. When a Sufi completely detach his soul from these filths that stunt the soul, he reach a stage referred by God in Holy Qur’an 91:9, “Successful is he who purifies it(Soul)!” Spiritual success comes to him immediately which brings him to the proximity of the Divine Essence and in complete obedience of the Divine Instructions.

21 Suffah (Bench) The fourth derivative
This is in accordance with the companions of the prophet(SAW) who came to Medina because of the prophet(SAW) and were homeless; so a space in the mosque of the prophet(SAW) was apportioned to them and that spot is known as Suffah (Bench) and the companions as Ashabul Suffah the people of the bench. The holy Qur’an 18:65 says “Then found they one of our slaves, unto whom we have given mercy from us, and taught him knowledge from our Presence. Moses said unto him, May I follow thee, to the end that ye mayst teach me guidance(to higher spiritual life) of that which thou has been taught? ” As a derivative of Sufism, it places special emphasis on the seeking the company of a spiritual guide who will see to the training of one’s spirituality as did the people of the bench seeking the company of the prophet(SAW) even when they remain homeless. Likewise did Moses(RA) seeking the company of Khidr(RA)

22 Suffa (Bench) The central element in this derivative of Sufism is Suhbat Al-Murshid (Seeking the company of a spiritual guide who sees to one’s spiritual growth) and live with such guide for one’s entire life. Sheikh Ibrahim Inyass(RA) in his Ruhul Adab (Spirit of Good Morals) said “Seek for a knowledgeable and experienced Teacher with sound advice, Complete in knowledge of Divine Lord (and of course) a righteous leader. Submit yourself completely to him and don't experiment (on your efforts), Be like a dead person before its washer and you shall be informed.” The holy Qur’an 31:15 says “And follow the path of one that has turned towards Me” And that’s why the companions of the bench, the founding fathers of Sufism abandoned all the pleasures of life and follow the prophet(SAW) to guide them to higher spiritual lives

23 Suffa (Bench) Contd. The companions of the bench are 53 in numbers, they are: 1. Abu Huraira 2. Abu Darr al-Ghifari 3. Wathilah Ibn Asqa 4. Qays ibn Tahfah al-Ghifari 5. Ka’ab ibn Malik al-Ansari 6. Sa’eed ibn Malik ibn Hadhim al-Jumahi 7. Salman al-Farsi1 8. Asma ibn Harithah ibn Sa’eed al-Aslami 9. Hanzala ibn Abu Amir al-Ansari 10. Hazim ibn Harmala 11. Harithah ibn Nu’man al-Ansari al-Najjari 12. Hudhayfah ibn Usayd Abu Surayhah al-Ansari 13. Hudhayfah ibn Yaman1 14. Jariyah ibn Jamil ibn Shabah ibn Qirt 15. Ju’ayl ibn Suraqah ibn al-Dumari

24 Suffa (Bench) Contd. 16. Jurhad ibn Khuwaylid al-Aslami
17. Rafa’ah Abu Lubabah al-Ansari 18. Abd Allah Dhu al-Bijadayn 19. Dukayn ibn Sa’eed al-Mazani 20. Khubayb ibn Yasaf ibn Anabah 21. Kharim ibn Aws al-Ta’i 22. Kharim ibn Fatik al-Asadi 23. Khunays ibn Hadhafah al-Sahami 24. Khabbab ibn al-Art 25. Al-Hakam ibn Umayr al-Thamali 26. Harmalah ibn Ayas 27. Zayd ibn al-Khattab 28. Abd Allah ibn Masud 29. Al-Tafawi al-Dawsi 30. Talhah ibn Amr al-Nadri 31. Safwa ibn Bayda al-Fahri 32. Suhayb ibn Sanan al-Rumi 33. Shaddad ibn Usaym 34. Shaqran 35. Al-Sa’eeb ibn Khalad

25 Suffa (Bench) Contd. 36. Salim ibn Umayr
37. Salim ibn Ubayd al-Ashja’i 38. Safinah 39. Salim 40. Abu Fazin 41. Al-Agharr al-Mazani 42. Bilal ibn Rabah 43. Al-Barra ibn Malik al-Ansari 44. Thawban 45. Thabit ibn Wadi’ah al-Ansari 46. Thaqif ibn Amr ibn Shamit al-Asadi 47. Sa’ad ibn Malik Abu Sa’id al-Khudari 48. Al-Arbad ibn Sariyah 49. Ghurfah al-Azadi 50. Abd al-Rahman ibn Qirt 51. Abbad ibn Khalid al-Ghifari (RAA)

26 Suffa (Bench) Contd. And of course the last two didn’t live with the remaining in Suffah physically in the mosque of the prophet(SAW). But were spiritually with the others. These two are Khidr(RA) which the holy Qur’an narrated how Moses(AS) sought his suhbat but failed to maintain the essential discipline of that Suhbat. This story is relented in Suratul Kahf of the holy Qur’an. The other one was Uwais Al-Qarni(RA). Once the Holy Prophet (Peace be upon him), while speaking to Sahaba-Ikram (companions), said: "There is a person in my Ummah (followers) whose prayers would bring forgiveness to as many sinners as the number of hair of the sheep in the tribes of Rabia and Mazar." The two tribes were well known for raising sheep during the time of the Holy Prophet. The disclosure made the Sahaba-Ikram very curious. They asked the Holy Prophet about the name of that person and the place he lived in. The Holy Prophet first hesitated, but on their insistence told them the name of a person who lived in Qarn, Uwais Qarni. These complete 53 Ashabul Suffah, the founding fathers of today Sufism.

27 Suffa (Bench) Contd. And these great personalities, most of them gave their lives to defend Islam, so that Islam reaches us, the list of Shuhadaú (Martyrs) among them include: In Battle of Badr Safwan ibn Baidaa (ra) Khuraim ibn Faatik (ra) Al-Asdee (ra) Khubaib ibn Yasaaf (ra) Saalim ibn Umair (ra) Haarithah ibn Al-No’maan Al-Ansari (ra) In Battle of Uhud Hanzala al-Ghaseel (ra) In Battle of Hudaibiyyah Jurhud ibn Khuwailid (ra) Abu Sareeha Al-Ghaffaree (ra) In Battle of Khaibar Thaqeef ibn Ame (ra) In Battle of Yamaama Saalim (ra) Zaid ibn Al-Khattab (ra)

28 Sufuh (Forgiving) The fifth derivative
This is in accordance with the words of Allah in Qurán 64:14 “O Ye who believe! Lo! Among your wives and children there are enemies for you, therefore beware of them. And if ye efface, overlook and FORGIVE then Lo! Allah is forgiving the most Merciful” Forgiving others so that Allah will forgive one. As a derivative of Sufism, it places special emphasis on softness and good behaviours acceptable by people in order to earn Divine forgiveness and Mercy.

29 Sufuh (Forgiving) The central element in this derivative of Sufism is drilling the mind to exhibit subtle behaviours to fellow creatures, embrace them and forgive their mistakes and deliberates in order to earn Allah’s forgiveness. The mind of a Sufi is suppose to be so subtle to creatures that the creatures looks on him as the manifestation of Divine mercy. The Holy Qurán 48:29 “Muhammad(SAW) a messenger of God and his followers are hard against unbelievers(in battle times) and merciful among themselves.” The only place where the subtle behaviours is temporarily suspended as mentioned in the above verse is during a battle with unbelievers who put forward aggression against Islamic state, at that stage a Sufi withdrew subtleness else it will become weakness. However, in peace time, Sufi should be subtle.

30 The Five Definition of Sufism
The Islamic knowledge and practice of detaching oneself from the attractions to worldly things in order to gain the love of Allah. The Islamic knowledge and practice of striving to purge away all forms of temptations and sins from one’s self in order to earn the love of Allah. The Islamic knowledge and practice of purification of the soul aiming drawing closer to Allah. The Islamic knowledge and practice that is acquired from a perfect spiritual guide by keeping his company for one’s entire life. The Islamic knowledge and practice of keeping subtle behaviours and forgiving fellow men in order to gain Divine forgiveness and Mercy.

31 Who is a Sufi? Anyone who professes Islamic faith and adopts any of the five cardinals of Sufism. In this category, prophets(ASA) and Messengers of God (ASA) are in the front row and are all Sufis. The Companions of the prophet(SAW) follows, particularly the companions of the bench. The supplemental, they are those Sufis that supplement the list of Ashabul Suffah – prominent are Sayyidah Rabi’a, Sheikh Hasanil Basari, Sheikh Junayd Baghdadi, Sheikh Mansour bn Hallaj, Sheikh Ibrahim Adham, Sheikh Muhammad Thuriy (RAA) and many others. The patron-saints(RAA) of Sufi orders then follows in the hierarchy. Then you and me that are initiates into Sufi orders.

32 Who is a Sufi? Fundamentally there are two categories of Sufis:
Superior Class:- they are practice Sufism without initiation into Sufi Order, prominent example is Sayyidi Khidr(AS), the Holy Qur’an 18:65 described him saying, “They found they one of our slaves, unto whom we have given mercy from us, and had taught him knowledge from our presence.” They derived their esoteric directly from the Divine Presence. Inferior Class:- are Sufis like you and me who must be initiated into Sufi Order under a patron-saint who must belong to the blood of the prophet(SAW). The prophet(SAW) mentioned ‘My family members (patron-saints) are like an Ark of Noah(AS) anyone that enters it is safe’

33 Who is a Sufi? The superior class (Ahlul Khas) are Divinely selected by God Himself and He sees to the spiritual training of the selected. The Holy Qur’an 2:282 stated, “… Fear Allah, and Allah (will) teaches you (therein) . (For) Allah knows everything.” The inferior class (Ahlul Amm) are divinely guided to a patron-saint and they willingly request for initiation into the Sufi Order of the patron-saint. Once they became steadfast to the Sufi Order, this class too receives esoteric directly from God, the Holy Qurán 72:16 stated, “If they became steadfast on Tariqa, we will give them to drink of water in abundance” Tariqa is the Arabic word for Sufi Order.

34 Sufi Order Sufi Order or Tariqa in Arabic is a school of Sufi training established by the prophet(SAW) and entrusted into the hand of patron-saint who must be a member of the prophet(SAW) family. The exact number is 313. complete list of these Sufi orders are found on Why should a Sufi takes a patron-saint is given in Holy Qur’an 5:35 “O Ye who believe fear Allah and find a way to approach unto Him, and strive for His cause; so that ye may succeed.” Wasilat (Means) are the patron-saints which the prophet(SAW) already described like an Ark of Noah(AS)

35 Audio Clips Here is a confession of a medical doctor who was once a Wahhabis that believes Sufism is Heresy, but was surprised to find Sufis before his eyes breathing their last with Kalimatush shahada which prophetic hadith established anyone whose last word happens to be it will enter paradise. This makes the medical doctor to repent and shun Wahhabism. The audio is in Hausa Language.

36 Audio Clips Listen to Dhikr & Diwani Recitation by Zakiru Cisse.

37 Some Prominent Sufi Orders
Tijjaniyya Qadiriyya Shadziliyya Naqshbandiyya Sunusiyya Rufaíyya Mulaviyya Mukhtariyya Khalwatiyya Chistiyya, etc. Sheikh Jalaluddeen Rumi(RA) the patron-saint of Maulaviyya Sufi Order

38 The door of the International Tijjaniyya Zawiyat at Fez, Morocco
The leading Sufi Order The leading Sufi order in the world today is Tijjaniyya due to the following reasons: Its patron-saint, Sidi Ahmad Tijjani(RA) is the seal of the saints(the leader of all saints). He(RA) is also the concealed Pole, a rank never attained by any saint. The prophet(SAW) selected this Sufi order and made it the zenith of all Sufi orders. Any initiate to other Sufi order can make progress by initiation into Tijjaniyya. Once initiated into it, one cannot be initiated in any other Sufi Order The door of the International Tijjaniyya Zawiyat at Fez, Morocco

39 Ultimate Goal of Sufi Sufi has one ultimate goal that never change with time and that is God. Any Sufi wishes to: Know God (maárifah), Draw close to God (Qurb), Please God (Rida), Completely loss oneself in God (Fana) Sustain being with God (Baqa) Remember God constantly (Dhikr) Love God arduously (Hubb) See through God (Mutahaqqeeq) Completely obey God (Taá) Work for God (Ihsan) Be attracted to God (Jadhb) Completely rely on God (Tawakkul) Be satisfied with God’s judgements (Gharq) Be conscious of the presence of God (Mushahada) Attach one’s heart to God (Taqallub) Return every hope to God (Raja) Keep to God only (Malam)

40 Allah Only!

41 Allah Only! "Everyone prays to You from fear of the Fire;
And if You do not put them in the Fire, This is their reward. Or they pray to You for the Garden (paradise), Full of fruits and flowers. And that is their prize. But I do not pray to You like this, For I am not afraid of the Fire, And I do not ask You for the Garden. But all I want is the Essence of Your Love, And to return to be One with You, And to become Your Face.” Sayyida Rabi’ah Basra (RA)

42 Allah Only! "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 Which he has filled at the ocean of friendship.“ Aba Yazid Al-Bistami(RA)

43 Allah Only! A man asked Aba Bayazid Al-Bistami(RA), "Show me a deed by which I will approach my Lord." He said, "Love the friends of Allah(Saints) in order that they will love you. Love His saints until they love you. Because Allah looks at the hearts of His saints and He will see your name engraved in the heart of His saints and He will forgive you."

44 Allah Only! One of the disciples of Dhul Nun al-Misri(RA) was following Aba Yazid Al-Bistami(RA). Aba Yazid(RA) asked him, "Who do you want?" He replied, "I want Aba Yazid." He said, "O my son, Aba Yazid is wanting Aba Yazid for forty years and is still not finding him." That disciple of Dhul Nun(RA) then went to his master and narrated this incident to him. On hearing it Dhul Nun(RA) fainted. He(RA) explained later saying, "My master Aba Yazid(RA) has lost himself in Allah's love. That causes him to try to find himself again.“ Ibn Taymiyya himself the founding father of Wahhabism and a strong anti-Sufism, he himself submitted to the Fana of Aba Yazid Al-Bistami(RA) and strongly admired him, he referred to Aba Yazid(RA) as his master and said, "There are two categories of fana': one is for the perfect Prophets and saints, and one is for seekers from among the saints and pious people (saliheen).”

45 God is so close After hours of questions and answers the man accepted to become Muslim and receive the Islamic creed from Malik bn Dinar(RA). He brought his entire family they too accepted to become Muslim. He then bid Malik bn Dinar farewell saying he wanted to go back to his village. Malik bn Dinar(RA) asked whether he will stay with him, the man replied No, he will only be visiting him regularly, he will carry the message to his friends in his village so that they too will be saved.In the village, things started becoming hard for the man, his farm was damaged by flood, his business failed and three square meal becomes difficult in his house. He then went to the mosque offered cycles of prayer and said, "O God, I and my family have discovered You and came back to you stopping worship of fire which is not You. Now, the test you have put on me and my family is too much for my family, for me is OK it will never shake my faith in You. But my family I'm not sure they can withstand it, they may be tempted to think is the fire idol that is punishing them for leaving its worship and that will affect their faith in you. Rescue my family O! Living God" He slept in the mosque and after some hours he left for home. To his surprise on reaching home delicious dishes were served to him for his lunch and he know he left the house without a grain to cook. He asked his wife, how comes this food. She smiled and said a man came with many bags of food and ordered them to be given to us, he told me that you have visited the King today and in his palace you asked for these. The king instructed him to bring these to your house. As he was leaving I asked him what was his name and he said "Jibril(Gabriel)." In the early years of Islam, Allah raised a saint in the present day  Iran, then the area was dominated with Zorostrians who worshipped fire as the manifestation of Ahura Mazda. The saint was Sheikh Malik bn  Dinar(RA), in fact he was a pole(saintly figures very close to God and serve as source of Divine Guidance) and has many disciples who came and lived with him to learn Sufism and come close to Allah. In the same town where Malik bn Dinar(RA) lived, there lived two brothers worshipping fire and practicing Zorostrian religion. One of the was seventy years of birth and came from Zorostrian family. He asked the other, "Brother today we should test our decades of worship to this fire. It used to burn those who didn't have faith in it. But our decades of worship is it enough to guarantee us its burn? We should find out today." The other brother agreed and the first man placed his hand on the fire and was burnt, he quickly withdrew his hand. He was angry and frustrated, it means this fire doesn't even know my worship to it for decades, I don't think i'm on the right path. He left his brother and lamented I'm going to search for the right God to worship who will acknowledge my worship. Sooner, he saw Malik bn Dinar(RA) delivering lecture to his disciples, they were dressed in white and the speaker was handsome and handsomely dressed, this motivated him and went to listen. Good enough the lecture that day was on God, One Living and caring God who created the universe, he created fire. There is what the man wanted to hear, so he started  pouring his questions to know about this God and the answers motivated and satisfied his thirst for looking for the right God, then he discovered fire is not God itself rather created by God.

46 This path of ours … Sidi AbdArrahman Al-Fasi(RA) relented a dream he had where he saw Sidi Ibn Mashish(RA) where the great master of Sufism told him in the dream saying, “My son, this Path (Sufism) of ours is only obtained by Abasement and something of having little of this world.”

47 Dear Reader, Sidi Ibn Mashish(RA) once said, “Guide the people to Allah, and do not guide them to anything but Him, for he who guides you to the world has cheated you, and he who guides you to work has made you suffer. But he who guides you to Allah has counselled you well.” I hope and pray may these slides that are poorly arranged and written, guide you to the living God, that is my earnest hope and prayer.

48 The perspectives are two.
There are two perspectives that Sufism can be seen: Haqeeqa:- In this perspective everything is seen from God. This perspective is only seen when God Himself granted the Sufi such vision and it explains the hadith Al-Qudsi “… I became his eyes with which he(Sufi) sees…” Sharee’at :- In this perspective the Sufi sees everything from human perspective.

49 Reality (Haqeeqa) لاله الاالله
A Sufi that his vision is unveiled by God and sees everything from God’s perspective is referred to as Mutahaqqeeq. Such Sufis are mentioned in Suratul Kahf of the holy Qur’an. Khidr (AS) who punctured a canoe, killed a child and mend wall is an example of these Sufis. Qur’an 81:29 says, “And you will not until Allah willeth, the Lord of the Universe.” You can’t will for anything except it is will by Allah Himself. Sheikh Al-Mansur bn Hallaj(RA) has a fatal experience when absorbed intlo this perspective that he experienced Tajalliyyat Zatil Haqq (Divine manifestation). Sheikh Mansur bn Hallaj(RA) under this mysterious experienced was carried away and he said “انا الحق”. This utterances provoked the Judges and he was sentenced to death on the ruling that the act amounts to apostasy. However, Allah proved the Judges wrong, when Sheikh Mansur bn Hallaj(RA) was beheaded blood spurting from his neck wrote “لاله الاالله” on the ground, on the walls and on everything it can touch. Meaning this man is Muslim and not apostate. Holy Qurán 7:143 Explains Tajalliyatil Zatil Haqq. Where a mountain failed to withstand it, but man out of his greatest spiritual calibre is able to. لاله الاالله

50 لاله الاالله Reality (Haqeeqa)
Most Sufis under this perspective leave city life, and went to jungle, entered caves and live there. They don’t want negative influences from men particularly those who are veiled. When a Pole(Qutb) manifested out of this perspective he is referred to as Qutbul Madar and cannot gather disciples, for hardly will anyone apprehends his vision, experiences and esoteric, that’s why Khidr(AS) told Moses(AS) “Lo! Thou canst not bear with me.” (Qur’an 18:67)when the former requested the companion of the later. Qutbul Madar of this time is like a prophet(AS) who is not a Messenger(AS), he kept his esoteric to himself alone. لاله الاالله

51 Social (Sharee’at) Sufis under this perspective, sees everything within human perspective. He acquired his exoteric from scholarly activities. His first point of reference is his fellow man. In Suratul Kahf story, Moses(AS) belongs to this perspective and he always tried to measure things within human understanding and the prevailing laws handed to man by God and he has no access to anything beyond this faculty. Sheikh Abu Madyan Al-Gauth(RA) took this perspective unto himself in order to stay with men out of which most became his disciples. These type of Sufis stay in cities, even take political appointments and other professions. If a pole(Qutb) emerges from this perspective, he is referred to as Qutbul Irshad. He takes disciples and teaches men about laws of God. But he may not have access to great esoteric of Sufism. Qur’an 81:28 says, “Whomsoever will shall stay upright.”

52 The Perfect Man There is however, special Sufis that were made to have the two perspectives in their lives. They divulged deep into Haqeeqa and then float within the level of Sharee’at, these Sufis are referred to as perfect men(Insanil Kamil). All attributes of perfection are found in them. They are plunged into reality and therefore possesses its esoteric and vision; and they are bound to men by their exoteric on the laws of God. Sheikh Ahmad Tijjani(RA) is one of such Perfect men, he lived in the mountain of Abi Samghuna for many period of time and his later life gathered disciples and was even appointed a patron-saint of Tijjania Sufi order by the prophet(SAW). Among the perfect men in period of not less than 100 years, there emerges one of them that is referred to as Kamil Al-Asr (The perfect man of the century), in this our time, Sheikh Ibrahim Inyass(RA) is appointed by God to be the perfect man of the century.

53 Will there be error? No error in Sufism because it is a journey to God who is absolutely error-free, however Sufis as human may err in their utterances, understanding or write ups. This error is in trying to give their vision of reality an explanation in a human language, but the source of their explanation is forever correct. Reality manifests to Sufis in its complete nakedness – no language and no word, the Sufi in an attempt to give it word may err. Just like the case of six blind men that visited India and for the first time came face-face with an elephant. On returning home each tried to explained how an elephant looks like. The first said it is like a snake because he touched the nose. The second said it is like a ball because he touched the tummy. The third explained it like a rock because he touched the tusk. The fourth said it is like a big hand fan because he touched its ear. The fifth said it is like a tree because he touched its leg. The last blind man said it is like squirrel because he touched the tail. All the six men had met an elephant truly, but their explanations is narrowed down to their experience and understanding.

54 Will there be error? Example of such error in explanation is the saying of Sheikh Mansur bn Hallaj(RA) “انا الحق” under the mystical condition of Tajally , Sheikh Muyiddeen bn Arabi(RA) made the correction by explaining it under Wahadaniyyatil Shuhud and Wahadaniyyatil Wujud. These errors are always corrected by Sufis themselves when Allah grants them better understanding. Allah raises another Sufi to correct error in explanation of another Sufi. The error are always in an attempt to explain, but not in the source or object or explanation.

55 What of women? There are many women whose Sufism had been recorded in history. The first is the daughter of the prophet(SAW), Sayyidah Fatima Al-Zahra who attained the rank of Qutbaniyyat (Poleship). Her maid, Sayyidah Baraka(RA) is another instance of women in Sufism. She spent a complete year without uttering any word except the word is in the holy Qur’an. If people talk to her she find a verse of the holy Qur’an that best answer them and she recited it to them. Then outside companions of the prophet(SAW) is our mistress in Sufism, Sayyidah Rabi’a the Mystic, the western world used to called her “The Muslims saint Theresa”.

56 What of women? Sayyidah Rabi’a Basra(RA) is a strong Sufi whose life is a model to us. She is a pioneer of Divine Love – Loving Allah with all ones might. For her biography visit

57 What of women? Many women are found in Sufi Zawiyyat world wide, many are even Sheikhat, many have written volumes of literature. Sufism is not for men alone, neither is it for the Arabs alone, but for the Muslims only.

58 What of women? Listen to dhikr recitation by Sayyidah UmmuHani Inyass(RA) the daughter of Sheikh Ibrahim Inyass(RA) in a Sufi Radio programme in Michigan, USA.

59 City of the Sufis There are two mysterious cities in this planet we are living, they are so mysterious that veils keep them invisible from our eyes. The first is the city of Iram, which was mentioned in Holy Qurán 89:7 “Iram the city of pillars” this city was constructed by a King immediately after the flood of Noah(AS), his name was Shaddad of the Aad tribe who learnt about paradise from Heber(AS) and instructed his engineers to built paradise on Earth. After the city was built, Shaddad was destroyed by tornado and his engineers, the city veiled from human vision. The second city is the city of Sesame which is also veiled from the vision of humans except those granted the privilege. The gate to this great city is water(river, sea and ocean). In this city saints used to meet to exchange pleasantries, conduct dhikr, listen to sama, read the holy Qur’an and so on. The souls of the universe used to be in that city, they are known as the 500 invisible hierarchy of saints.

60 City of the Sufis Testimonies from Sufis who visited that city were numerous, we will cite one given by a disciple of Sheikh Muhammad Al-Bakhary(RA) the Pole. The disciple asked his sheikh to give him Ismullahil Azeem (The greatest name of Allah). The sheikh asked the disciple to stroll with him. On reaching a river, the sheikh threw the disciple into the river. The disciple found himself in Sesame. He met three friends who were also new to Sesame, one used to give them food. He stayed with them for three days and on Friday they went to The central mosque to observe Friday prayer. The Imam came to lead prayer and the disciple saw it was Sheikh Muhammad Al-Bakhary(RA) that was the Imam. After the prayer, he came to his sheikh and plead with him to return him back home, the sheikh said I think you want to know the greatest name of Allah. The disciple said No, I no longer want to know I want to go back home. The sheikh smiled and hold his hand, then they were back home.

61 How can I become a Sufi? The common way is to look for a sheikh in any of the 313 Sufi Order, who has the authorisation to initiate someone into that Sufi order and he will initiate you into the Sufi order after he read the regulations of the Sufi order to you. You can visit fill the form and you will be connected to a sheikh or Muqaddim that will initiate you through phone call. The litanies of the Sufi order will be given to you and the time table for recitation will also be explained to you. You can renew your initiation at any point in time from a sheikh of that Sufi order, particularly: When the second Sheikh is a superior to the first. When you fear that you have not been punctual in recitation of the litanies or keeping to the regulations.

62 Post-Initiation Activities
Get a sheikh Murabby who will see to your spiritual progress, and stay with him for life. Love him, Respect him, Keep his company always, Listen to his teachings, Spend for his welfare, Please him, Love his family, Endeavour to study Islamic knowledges from him, Make him happy, and Be very transparent to him. Attend the company of Sufis based on permission from your sheikh, like mawalid, sama, majlis etc. Read Sufis literature based on permission from your sheikh. Ask your sheikh permission to start a special drill known as Tarbiyyat. Frequent recitation of Salat to the prophet(SAW). Observe the litanies of your Sufi Order very well and be punctual on doing so. Keep to the regulations of your Sufi Order. If possible look for means to upgrade your initiation by initiation into Tijjania Sufi Order. If possible find out about the custodian of the spiritual flood – Sheikh Ibrahim Inyass(RA) and adopt him as your grand sheikh.

63 Post-Initiation Activities
Beware of the followings as they may cause sallab (Spoliation) of your spiritual achievement and retarding of any further progress: Despising your Sheikh or any Sufi Authority, Joining the activities of Wahhabism and any anti-Sufism group, Breaking Islamic laws and regulations, Frequent violation of rules and regulations of your Sufi Order, Abandoning the litanies of your Sufi Order, Abandoning salat to the prophet(SAW), Nurturing grudges against a fellow Sufi.

64 Post-Initiation Activities
What you stand to benefit as a Sufi, if Allah wills: Intercession from a member of your Silsila. Inheriting the services of Prophets and messengers of God(ASA) on Earth, Access to esoteric and secrets that are not available to the ordinary man, Access to the spirits of saints(RAA) and prophets(ASA) and possibly having their visions awake, Mastery of life in its entirety, Profound understanding of Islam and its teachings outside what is learnt in schools, Full security against Satan and Satanic forces, Bestowing of graces that through them solutions to many problems were made available, Allotment of paradise after death, Achieving the countenance of Allah.

65 Sufism Critics Sufism in its early years didn’t embrace writing as then it was thought “Pen” cannot write Sufism. This left the commons to misunderstand Sufism. The second aspect is the complexity and mysterious nature of Sufism that makes it very difficult for an outsider to apprehend it, this also makes the common in loss about Sufism. The third reason is, in the early days of Sufism, the Sufis are absorbed in Sufism and did not turn toward the commons to explain Sufism and show the basis as contained in legal frame work And finally, Satan likes this and he provided the derailing of Sufism Critics

66 Sufism Critics At this point in time, when the commons becomes critics of Sufism; Allah decided to raise a saint to bring back the commons – Imam Al-Ghazali(RA). He (RA) explained many of the obscured issues of Sufism to the commoners within Islamic legal frame work (Shari’a). He (RA) published volumes of literature that clearly justified Sufism within the legal and philosophical context of Islam. He (RA) provided the missing link for commoners who have no access to esoteric knowledge from the Divine Essence to understand these issues.

67 Sufism Critics The greatest critics of Sufism are the Wahhabis members of Wahhabism which was pronounced by Ibn Abdulwahhab in Najd(Present day Riyadh). These are heretics and deviant from the teachings of Islam and therefore will naturally criticise Sufism. Check my presentation on Wahhabism at (Pdf format) and (Presentation format) The second category of critics of Sufism are the veiled ones among the commoners who have weak spiritual faculty and millions of veils stand between them and their creator. Holy Qurán 83:15 says, “Nay, but surely on that day, they will be veiled from their Lord.” The last category are the undisciplined Sufis. Sufis who created an indiscipline behaviours particularly to their superiors. They are made to suffer a spiritual decline until at a point in time, they may exit themselves from Sufism and become its critics.

68 Sufism Critics There are three types of criticism levelled against Sufism: Critics that pose their criticism to Sufis, usually in the form of questions or challenge. This criticism is term as Questioning type. Critics that went ahead and speak their minds of what they rule out of Sufism without consulting any Sufi. This type is referred to as Delusion type. The last type is the critics that decided not to share their criticism and ruling on Sufism. They keep their stance on Sufism for themselves. This is termed as Deaf type. Allah in holy Qur’an 4:59 says, ”O ye who believe obey Allah, and obey the Messenger and those of you who are in authority. And if ye have dispute on any matter , refer it to Allah and His Messenger if ye are believers in Allah and the last day. That is better and more seemly at the end.” And 21:7, “… Ask the people of remembrance (Knowledge) if ye knew not.” I have another write ups which is yet to be published, I have collected 100 common criticism levelled against Sufism and attempt their answers in the light of Qur’an and Hadith. If Allah spares my life you may read it.

69 Sufism Critics Satan is always sad whenever son of Adam(AS) thread the path of Sufism and will do everything to stop one from threading such a golden step to Allah. I may not talk about the criticism Satan has build in your mind against Sufism if you are its critic; however I may give you a medicine if only you will take. Perform ablution, observe two cycles of Nafila prayer after Taslim recite salatin Naby(SAW). Free your mind and ask Almighty Allah to show you the truth about Sufism, to make you part of it if it is accepted by Him and to distance you from it if it is not accepted by Him. I sincerely and honestly promise you that you will not die until you become a Sufi, once you did that. If you become a Sufi through this way, remember me with a prayer may Allah forgive my sins and open another way for somebody somewhere disturbed by Satan.

70 He carried the commoners along
Allah(SWT) raises another saint who carried the commoners along in Sufism. He spread Sufism in practice anywhere he goes or anywhere his literature goes - Sheikh Ibrahim Inyass(RA). With his personal efforts Sufism became accepted and well practised by all levels of Muslims, young and old, women and men, rich and poor. He modelled Sufism into the lives of Muslims and Muslim societies. He inspired the love of the prophet(SAW) in the minds of Muslims and united the Islamic Societies. Sheikh Ibrahim Inyass(RA) with Sufis.

71 What the media says? Listen to what a famous Arabic radio programme, “الكاتب والكتب” “The Author and the book” says about Sheikh Ibrahim Inyass(RA).

72 Sheikh Ibrahim Inyass’ love for the prophet(SAW)
One day a thief entered the house of Sheikh(RA) and stole some properties, he was caught and brought before Sheikh(RA)and the following conversation ensued between them. Sheikh(RA): Who are you? Thief: My name is Muhammad. Sheikh(RA): Your name is Muhammad! Thief: Yes. Sheikh(RA): Then you are not thief, rather you come to take your belongings, because all what is in the house is yours. Please, give him more. And Sheikh (RA) instructed money and clothes to be given to the thief just because he is bearing the name “Muhammad”, the name earned the thief this dignity and respect by Sheikh(RA) because of Sheikh’s love to the actual owner of the name!

73 Sheikh Ibrahim Inyass’(RA) love for the prophet(SAW)
In his book “Easy access to the best of the messengers(ASA)” which is part of his Diwani, he beautifully extols the prophet(SAW) and expresses his deep love for the prophet(SAW) and he confessed it was that love that made him excelled in Sufism and beyond. I completed the English translation of Letter “A” of that book, by Allah’s grace. Let’s have a glance of some couplets from the book. The complete translation can be downloaded at if you cannot download the file then send your to me and inshÁllah I will send a copy to you. The couplet shown here are selected from the book and are not serially following each other. ابيت بليل التم سهران منشدا لذكر الذي قد طاب بدءا و مختما I spend the entire night wide awake and alert composing songs and poetry for the, one who is completely pure from the beginning (of his life) to the end (of his life). مقفي امين و هو في الرسل مجتبي حبيب اله العرش بدءا و مختما (He is) A Paragon, Trustworthy and the best out of the Messengers of God He(SAW) is the beloved to the Lord of the Throne, the first and the last. فوقتي و ساعاتي صرفت لذكره صلاة و مدحا منه قد صرت جيلما All my time and moments are spent in his memory, (Saying)salat (to him)and extolling him, through these I became exalted in my time.

74 Man is the custodian of God’s Banner
God wants us to come back to Him and to be with Him forever, out of His love to us. He uses man as the means of attracting us to Him from the beginning of time. He uses prophets(ASA), messengers(ASA) to spiritually attract us to Him, they are our sources of guidance, they told us about Him and about His laws, words and scripture. After them, God continue to let us know about His presence through saints(RAA) who inherited the prophets and messengers(ASA), they told us about God, his laws and His revealations(Wahy Ilhamiyyat). These men we know God through their model lives and presences are spiritual satellites found on our planet. Sufism is the discipline that produces these satellites now and then.

75 Man is the custodian of God’s Banner
God has placed thousands of veils between Him and commoners, but He provided a link for them to find Him, that link is man(prophets, messengers and saints). The divine links in the form of men are drew to proximity of God by spiritual progressing, unveiling one veil after the other, until they are in full proximity of God and have comprehensive apprehension of God they are referred to Arifu Rabbani or simply Arif (Sage or gnostic). There is no way a commoner can ever find God except through a Sage as explain earlier. This is why the Wahhabis derailed they thought they can know and find God not through a Sage and they ended up with anthropomorphism belief. The holy Qur’an 33:72 explained the making of a Sage who carries the banner of God to attract people to God, “Lo! We offered the trust to the heavens and the Earth and the hills, but they shrank from bearing it and were afraid of it. And man bears it, surely he is ever unjust ignorant.” The only way to God is through a sage (Arifu Rabbani)

76 Man is the custodian of God’s Banner
The hadith telling us about this invisible hierarchy are: The prophet(SAW) said“The Abdal(substitutes) are forty men and forty women, each time a man dies, Allah substitutes another in his place, and each time a woman dies, Allah substitutes another in her place” The prophet(SAW) said”There will always be on Earth forty people like Khaleel(Abraham AS), and by then the people will be (rain) to drink, and by them the people will be aided, not a single of them dies except that Allah substitutes another in his place” Transmitted by Tabarani Reported by Ibn Umar(RA) that the prophet(SAW) said, “The chosen ones(Akyar) of this nation are 500, and the substitutes(Abdal) are 40 in every generations, and neither the 500 nor the 40 will decrease, each time one of them dies Allah substitutes another in his place .” The companions said, ‘Tell us of their actions’, He(SAW) said, “They forgive those that do wrong to them and behave well with those who behave badly to them.” Al-Bany the staunch Wahhabis who use to filther hadith for the wahhabis, lamented saying, “All the hadith regarding substitues(Abdal) are fabricated some weaker than the others”. That is the natural expectation of what Al-Bany will do, if he believes these hadith then he was disbelieving his master Ibn Taymiyyah because substitutes(Abdal) are forever found among the Sufis and never among the Wahhabis, and Ibn Taymiyyah has levelled Sufism as heresy. One sage relies on another superior sage to approach God, depending on the proximity of the former. This is how the arrangement is maintained all over the world. Each sage is a saint of God whether he knows it or not, and God concealed him from the commoners, that is why the hierarchy is referred to as invisible hierarchy of saints. It is invisible because, with an ordinary eyes no one can identify a member of that hierarchy. Most of the members appear ordinary, they may be poor, women, youth, old or from a lower class. In the whole world of saints, four thousand (4,000) were the most superior, any other lower level sage(saint) looks to them for approaching God. These are known as the 4, 000 hidden saints. They are hidden even to the powerful eyes of most Sufis, however, if Allah wills He may disclose any of them to whomsoever He may wish. Above this class is another group of saints known as Akyar As-Sugrah (The lower Excellent ones). Their number in the world at all time is two hundred (200). Every second that number is maintained, if one dies out of them, another saint from the 4, 000 hidden saint is elevated to occupy that position by God. The 4,000 hidden saint may know they are saint due to number of experiences they may have, but they don’t know they are part of the 4, 000 hidden saints of the world. However, the 200 lower Excellent Ones were duly informed by revealation from God of their belonging to the 200 lower Excellent ones. From the lowest Excellent Ones representation of the offices of prophets and messengers (ASA) starts. They are to the commoners as how prophets and messengers(ASA) are.

77 Man is the custodian of God’s Banner
Above the 200 lower Excellent Ones comes another hierarchy of saint consisting of 300 saints whose number is also maintained in every second by God like the former. These are known as the Excellent Ones (Akyar). The lower 200 Excellent Ones are answerable to the 300, and they are their links to God. Joining the lower 200 Excellent Ones and the 300 Excellent Ones gives the 500 invisible hierarchy of saints who oversee the kingdoms of God, and links all creatures to their creator, and equally carry the messages of God to His creatures. They are at an absolute proximity with God, they received revealations from God, and God bestowed on them supernatural powers beyond human understanding. The 500 invisible hierarchy of saints, like angels discharge God’s duty beyond human apprehension, they are delegated by God on several missions the same way angels were, they have access to many hidden things. As the last hours draws closer, Allah stops maintaining their 500 number, then the number decreases and when the last of them dies, the world comes to an end for there is no ruler of it. Until then, the number is maintained and sustained by the Almighty. On top of the 500 invisible hierarchy of saints comes forty saints that are known as the substitutes(Abdal) . The substitutes oversees the affairs of the 500 invisible hierarchy of saints and link them to God. The monitor the spiritual progress of the creatures of God. They oversee the world like how a captain oversee a ship. In the early years of Sufism, they are mostly found in Syria and Mesopotamia, however nowadays in Africa as said by Sheikh Sukayrij(RA), “Africa is the land of the saints.” The substitutes were once members in the 500 invisible hierarchy of saints before they were elevated to occupy a vacant space created by the dead of a substitute. It was reported by Sayyidina Ali bn Abi Talib(RA) that the propeht(SAW) said, “Don’t curse Syria for there are Abdal there, rather the injustice (of its people).” trasmitted by Tabarani and Bayhaqi.

78 Man is the custodian of God’s Banner
Out of the forty substitutes there are thirty that are exceptionally on top of the remaining ten. Let’s examine a hadith on that: From Abu Darda’ that the prophet(SAW)said: “When Prophethood ended – and they were the supports (Awtad) of the earth – Allah substituted their places with 40 men from the nation of Muhammad (blessings and peace be upon him), who are named “Abdal” (the Substitutes). Not one of them dies except that Allah replaces him with another one to take his place, and they are now the supports of this earth. The hearts of 30 of them contain the same certainty (yaqin) which Sayyidina Ibrahim (AS) had. They did not succeed or rise above the other people with much fasting or prayer…but rather through being truthful in their scrupulousness, having noble intentions, having sound wholesome hearts, and giving all the Muslims sincere counsel, desiring by that the Pleasure of Allah, with patient forbearance, and a merciful core (of being), and humility without being meek. They do not curse anyone, or harm anyone, nor do they see themselves as being higher or nobler than anyone under them, or envy those above them. They do not fake their humility, nor fake their being dead to the world, nor are they ostentatiously impressed with themselves. They do not love the world, nor love for its sake...” transmitted by Tirmidhi Also from ‘Ubada that the prophet(SAW) said, “The Abdal in my community are thirty. By them, the earth is balanced, and by them you are sent rain, and by them you are granted help and victory.” transmitted Tabarani. The thirty are the invisible leaders of the world and the direct inheritors of the prophets and messengers of God(ASA). The thirty out of the forty substitutes who are specialities are: 3 special saints called Mafatihil Kunuz (The keys to hidden treasures). Allah granted on them the keys to hidden treasures of the world, and they oversee how these treasures are used. 7 special saints known as The Pious Ones (Abrar). There are numerous hadith on these too, but I will cite one, Abu Hurayra said: “I entered upon the Messenger of Allah (SAW) in the mosque, and he(SAW) said to me, “O Abu Hurayra, in this hour, a man will walk through this door, who is one of the seven people of the world through whom Allah diverts punishment from the Earth’s inhabitants.” Just then a Habashi (Ethiopian) entered in through that door. He was bald and maimed, and was carrying a container of water on his head. So he said, “O Abu Hurayra, that’s him,” and then said to the man three times, “Welcome to Yasaar (other versions mention Hilal).” This man used to sweep and clean the Mosque, and he was a servant of Mughira ibn Shu’ba. Transmitted by Tirmidhi. 4 special saints known as the pillars or stakes (Awtad). 3 special saints known as the examiners or watchers (Nuqaba). They are the saints very close to the top of the hierarchy and anything coming to the top must pass through them. 12 special saints on the top of hierarchy of saints of the worlds, they are known as the poles (Qutb). The entire universe is divided into what is known as 12 constellations, each pole is an overseer in one constellation. 1 most special saint out of the poles was elevated by Allah to be the leader of poles (Qutb Al-Aqtab).

79 Man is the custodian of God’s Banner
The leader of Poles 12 Poles 3 Examiners 4 Stakes 3 Keys to Hidden Treasure 7 Pious Remaining 10 Substitutes 300 Excellent Ones 200 Lower Excellent Ones 4,000 Hidden Saints The remaining Creatures of God

80 Man is the custodian of God’s banner
Apart from the 4,540 invisible hierarchy of saints that link creatures to God, who are the very links of God’s mercy pouring to creatures, there is another saint. Another saint that is selected out of the 4,540 and assigned another special saintly duty is Revivalist(Mujaddeed). A revivalist emerged after a fixed period of time and revives Islam in its entirety to conform with the civilisation and contemporary challenges of that time. He issues edicts on issues that recently emerge and have no direct ruling in Islamic Jurisprudence. He sometimes even bring political, economical and social changes to the Islamic world. Without a revivalist contemporary issues may arise that the Islamic world cannot address and thereby making the religion odd to civilisation. A revivalist was given a public function to serve and therefore he is not invisible, rather visible to the public and inwardly he discharges his spiritual function as member of the 4,540 hierarchy of saints.

81 Man is the custodian of God’s banner
A revivalist is a source of two spiritual elements to the entire Islamic world, including his colleagues among the 4,540 invisible hierarchy of saints. These two elements are: Fayd (Spiritual Flooding). This is over flooding of spiritual elements from God through the soul of the Revivalist to the entire mankind, particularly those close to him. This flooding can cause people to profess Islamic faith, people to become righteous, saints to exhibits miracles, evil activities to come to an end, Satanic forces to be rendered impotent and justice to prevail on Earth. Baraka (Graces). This are kinds of reliefs, emancipation, salvation, remedy, and divine forgiveness to the world coming from God through the soul of the Revivalist to the entire universe. There are two types of Revivalists: Lower Revivalist:- He emerges after a hundred years interval. That is in every century in Islamic calendar a Revivalist is send by God to the world. Higher Revivalist:- He emerges after a thousand years interval. In every millennia Allah send a higher revivalist irrespective of the existing lower Revivalist at that time. This revivalist bring the greatest Fayd and Baraka to the universe.

82 Man is the custodian of God’s banner
An example of lower revivalist is Sheikh Uthman bn Fodio (RA) who established Islamic state in the Northern Nigeria with seat of government at Sokoto. Under this state Islam grows in the Northern Nigeria The higher Revivalist of this time is a Senegalese vibrant Sufi called Sheikh Ibrahim Inyass(RA), his fayd makes 1,000 people to convert to Islam in one day and his Baraka emancipated African countries from colonial masters, this he predicted in his book “Africa for Africans” that most of African nations will achieve independence before the end of his life. Portrait of Sheikh Uthman bn Fodio(RA) Picture of Sheikh Ibrahim Inyass(RA)

83 Man is the custodian of God’s banner
There is still one more saint with duties different from the 4,540. He is only in the life of this world. He was a Pole among the 12 poles, then the leader of the poles and finally he was elevated by God to a rank known as The concealed Pole (Qutb Al-Maktum). The same way the poles are concealed from the commoners, he himself was concealed from the poles. The differences between him and other poles is far greater than the differences between poles and commoners. The concealed Pole for this world is Moroccan dynamic Sufi called Sheikh Ahmad Tijjani(RA), a member of the prophet’s(SAW) family. Grave of Sheikh Ahmad Tijjani(RA) Inside the mosque of Sheikh Ahmad Tijjani(RA)

84 God wants us to remember Him
The remembrance of God is paramount in Sufism, it is one way you may easily recognise a Sufi, the degree he remembers God. Remembering God in the heart is called Tafakkur. Sufi in Tafakkur is called Mutafakkeer. Remembering God on the tongue by calling Him is known as dhikr. Sufi in dhikr is known as Dhakeer. Remembering Him in actions is known as Ihsan. Sufi in Ihsan is known as Muhseen. Dhikr session at the 1435 New Year Hailalat in Bauchi town (IBB Square)

85 God wants us to remember Him
“Therefore Remember Me, I will Remember you, Give thanks to me and Reject Not Me” The Holy Qur’an 2:152

86 God wants us to remember Him
The one who constantly and regularly remembers Allah in all the three manners is AN ASSET OF ALLAH. My advice to you, you should be very careful of Assets of Allah, for His wrath is invoked whenever they are touched. “Lo! Men who surrender to Allah ,and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah much and women who remember ; Allah hath prepared for them forgiveness and vast reward” Holy Qur’an 33:35 Warnings: Don’t allow your heart to engage on Tafakkur on attributes of Allah otherwise you derail like how Ibn Taymiyyah derailed when he allowed his heart to find where Allah is found and he concluded that He is on the throne sitting. The prophet(SAW) said, “Contemplate on the created, don’t contemplate on the creator…” Put His infinite Mercy in your heart so that you love Him. Don’t despise people engage on dhikr if you cannot join them, don’t despise them so that you derived blessings from their actions.

87 God wants us to remember Him
There are 94 verses of the holy Qurán that mentioned remembrance of God Almighty. Sallat itself is categorised as Dhikr because in it the names of God are pronounced silently and loudly. Chapter 13 verse 28 of the holy Qur’an says, “Who have believed and whose hearts have rest in the remembrance of Allah. Verily in the remembrance of Allah do hearts find rest!” Qur’an 29:45, “Recite that which is inspired on thee of the scripture, and establish prayer(Sallat). Lo! Prayer(Sallat) preserveth from lewdness and iniquity, but verily remembrance of Allah is more important. And Allah is aware of your doings.” Volumes of Ahadith also emphasised the importance of rememberance of Allah. The prophet(SAW) is himself the leader of all that remembers Allah. Allah in Hadith Al-Qudsi said, “…I am with him(my servant) when he remembers me, if he remember me in his mind, I remember him in my mind. If he remebers me in public(loudly), I remember him in a gathering better than his.” The prophet(SAW) said, “Remember Allah until the hypocrites said you are insincere!” The prophet(SAW) said, “Remember Allah until people say you are mad!”

88 God wants us to remember Him
Mawlana Sheikh Baba Harazimi(RA) delivering Sufism lecture on the need to remember Allah constantly and have Allah in one’s focus. Lecture is in Hausa.

89 God wants us to remember Him
Click here to see a TV documentary programme on a Rooster that chants “Allah” whenever it was touched, in India. Documentary in Indian language “And that is in the Heavens and Earth glorifieth Allah and He is the Mighty, the Wise” Qur’an 57:1

90 God wants us to remember Him
“Men whom neither merchandise nor sale beguileth them from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned.” Qur’an 24:37 “… Then woe unto those whose hearts are hardened against remembrance of Allah. Such are in plain error.” Qur’an 39:22 “Is it not the time ripe for the hearts of those who believe to submit to Allah’s reminder and to the truth which is revealed, ….” Qur’an 57:16 The prophet(SAW) said, “Should I disclose to you such a thing which is best of all virtuous deeds, which is most hallowed to your Lord, which raises your position and enhances your status and which is superior even to Jihad?”, the companions requested the prophet(SAW):’Do tell us O! Apostle of Allah(SAW)’the holy prophet(SAW) told them, “That is remembrance of Allah.” The prophet(SAW) said, “One who recites the sacred name of Allah is alive and one who does not remember Him is dead.” The prophet(SAW) said that when the people pass by the gardens of Paradise they should graze their heart’s content. On being asked what those gardens of Paradise were, the prophet(SAW) replied that they were the assemblies of the remembrance of Allah

91 God wants us to remember Him
Garden of Paradise where Allah is remembered How I wish Abu Muhammad will be the shoes these Sufis stepped on as they are coming to the garden of Paradise!

92 God wants us to remember Him
The daily Adhkar(Names of Allah) that are the Lawazeem of a Sufi After sneezing, happiness or achievements he says الحمد لله When surprised or confused he says سبحان الله When sad or grief he says ان لله و ان اليه الرجعون When challenged or facing difficulty he says لا حول و لا قوة الا با الله العلي العظيم When threatened he says حسبنا الله و نعم الوكيل When he intend to do anything in the future he says ان شاء الله Before he commences anything he says بسم الله الرحمن الرحيم All the time particularly when death approaches he says لا اله الا الله When confronted with hostile object he says الله اكبر Whenever he falls to sin he says استغفر الله To sum up everything above, he says الله

93 God wants us to remember Him
Sufis (Members of Tijjania Sufi Order) Reciting New Year Hailala in Bauchi town

94 God wants us to remember Him
الصوفي غياته هو الله Allah is all we have in Sufism and is all we need in Sufism, So keep to Allah and dissolve yourself in His remembrance!

95 God wants us to remember Him
Portrait of Mawlana Sheikh AbdulQadir Al-Jilani(RA), the Succour (Gawth), He remembered Allah in all manners and keep to Allah in all his dealings and one of the founding fathers of Sufism, we will relent his last hours on Earth which keep to Allah even under the pains of death. Ya Allah, these are great men of Sufism

96 God wants us to remember Him
Relenting the last hours of Mawlana, Sheikh AbdulQadir Al-Jilani(RA), the patron-saint of Qadiria Sufi Order. When the saint was suffering from the illness of which he died, his son Sheikh Abdul Wahliab said to him: "Give me a parting admonition on which I should act after you have left this world." He said to him: "It is incumbent on you to fear God and not fear anyone except Him, and not to hope from anyone except Him and entrust all your needs to Him. Do not rely on anyone except Him and ask everything from Him and do not place confidence on anyone besides Him. Stand by His Unity, stand by His Unity. All are agreed on this." He further said: "When the heart becomes right with God, nothing is felt missing and nothing comes out of man.“ Still farther he said: "I am the core without the shell." And again he said: "Others have come to me; so make room for them and show courtesy to them. Here there is a great benefit. And do not make the place congested for these." He was also heard saying: "Upon you be peace, the mercy "of God and His blessings. May He protect you and me and turn with mercy to you and to me. I begin with the name of Allah unceasingly.” He kept on saying this for one day and one night and said: "Woe unto you. I do not fear anything, nor any angel nor even the angel of death. 0 angel of death! it is not you but One who has befriended me and Who has been bounteous to me.“ Then he gave out a loud cry, and this took place on the evening on which he died and I am told by his sons, Abdul Razzaq and Musa, that he had been raising his hands and stretching them out and was heard saying: "And on you be peace and the mercy of God and His blessings. Repent and join the line. Presently I will be coming to you.“ And he was saying: "Wait", when there came to him the last moment and the pang of death.

97 God wants us to remember Him
Relenting the last hours of Mawlana, Sheikh AbdulQadir Al-Jilani(RA), the patron-saint of Qadiria Sufi Order. Between you and me and the creation, there is only He as also between the heaven and the earth. So do not judge me by anyone of them and do not judge anyone of them by me.“ Then his son Abdul Aziz asked him about his pain and about his condition. He said: "Let not anyone ask me about anything. I am being turned over and over again in the knowledge of God.“ It is farther reported that his son, Abdul Aziz, asked him about his disease. On this he said: "Surely no one, neither any man nor any jinn, nor any angel knows or understands my disease. The knowledge of God is not diminished by the command of God. The command changes but the knowledge does not change. The command may be abrogated but not knowledge. God causes to pass away and establishes what He pleases, and with Him is the basis of the Book: “And He can not he questioned as to what He does, and they will the questioned” Qur’an(21:23). His son Abdul Jabbar asked him: "What part of your body is ailing?" He said: "All the parts of my body are ailing except my heart which has no pain in it and is sound with God.“ Then death came to him as he was saying: "I seek the help of God with the formula: There is no object of worship except God, glory be to Him and be He exalted, the Everlasting, Who does not fear annihilation; glory be to Him Who has established His superiority through His power and overpowered His servants by means of death. There is no object of worship except God and Muhammad is the Messenger of Allah". Then Mawlana (RA) said: "Allah, Allah, Allah,“, and his holy soul departed his blessed body and returned to its creator. Allahu Akbar, may Allah continue to bless that holy soul forever, and make our present and our ends to be in remembrance of God Almighty.

98 God wants us to remember Him
As Sufi progressed into remembrance of the Divine Essence, he is made to be in two conditions: Suluk:- Allah grants him personal efforts and energy to remember Allah excessively and in a mystical manner. Jadhb:- When suluk reaches certain degree, Allah bestowes Jadhb on this Sufi. Jadhb is a mysterious and spiritual pull that attracts the Sufi to dissolve in absolute and uninterrupted remembrance of Allah, a pull only understand by the Sufi himself. Nothing can be say in regard to Sufi at this stage, because is Allah Himself that is pulling him toward His remembrance, hence nothing can stop that Sufi from remembering Allah not even death!

99 God wants us to remember Him
Jadhb is a spiritual and mystical pull that attracts like magnet, the Sufi to the remembrance of Allah. No hurdle can be an obstacle to Majdhub (Sufi in Jadhb). Sayyida Rabi’a(RA) was observing prayer on night vigil when thorn injured her in the eyes, but she was not aware until after prayer, she was completely absorbed in remembrance of Allah. In a gathering of dhikr, a Sufi sheikh observed his disciples are dancing as they are chanting name of Allah. He instructed them to stand still and chant the name they should not move. After a while, a young man out of the disciples fell dead, he cannot control his body to stand still as there is too much spiritual attractions on his body that makes him to dance; and when he attempted stopping his heart failed and he died. A Sufi I once met in recitation of Hailalatil Jumma’at, when the Muqaddim instructed dhikr session to stop, he couldn’t stop! He continued and was crying, his body shaking. It took us a while to console him to stop and Allah bless us with success in consoling him. Suluk is the effort of the Sufi and comes from his heart, activated by love of the Divine Essence and comfort in remembering Him. It sometimes faces hurdles in the form of tiredness, sensual attractions to the worldly, hunger, thirst, sickness, families and friends and so on. These hurdles if care is not taking may hinder the Sufi’s progress to Jadhb. That explain why Holy Qur’an 64:14 says, “O ye who believe, Lo! Among your wives and your children there are enemies for you, therefore beware of them…” If they break the circles of remembering Allah, they became enemies to the Sufi. Mawlana Sheikh Ahmad Tijjani(RA), may my soul be sacrificed for him, said “المرءة تحب المودة و التجاني يحب العبادة” meaning Woman(his wife) wishes for (sensual)love while Tijjani wishes for worship (Allah). Sayyida Rabi’a (RA) used to sneak out of her masters house and attend gathering of remembrance of Allah, as a result she was sometimes beating by her master. This is Suluk.

100 God wants us to remember Him
Sheikh Uthman bn Fodio(RA) in Lamma Balaghtu fidh dhikri, stated that when he reached the peak of remembering God, he was mystically made to: See his internal organs, and on his bones he saw names of God engraved on them, Smell righteous people smelling like perfume, Smell evil people smelling foul odour perceived only by him

101 Miracles of Sufis Allah created the universe and assigned natural laws on how events are going to unfold themselves, these laws are known as laws of nature. Holy Qur’an 25:2, “…. He hath created everything and hath meted out for it a measure.” Science studies these laws and discovers how to bring about events using these laws. Magic and sorcery attempts to bring events by violating these laws and aligning with evil ones. Tasarruf attempts to bring events in violation of these laws by aligning to Allah. Tasarruf if manifested in a prophet(AS) is referred to as Muújiza while in saint(RA) is called Karama. Tasarruf is a direct violation of laws of nature and contradiction of scientific discoveries.

102 Miracles of Sufis Is miracle a sign of progress in Sufism? There is only one answer to this question, and that is NO, it is not; in some places it is even retarding progress of a Sufi. The Sufi grand masters called miracles as “menstruation of men”, a term signifying it as unwanted happening like menstruation to a woman. Mawlana, Sheikh Ahmad Tijjani(RA), may my soul be sacrificed for him, on one occasion was sitting with his disciples when he observed most of them were hungry and he requested for food. Sheikh Aliy Tamassany(RA), one of his disciple spread his hands and dishes of food appeared on the spot. Sheikh(RA) said, “What is this? Return it, we want natural food.” Sheikh Muhyiddeen Arabi(RA) stated that miracle is a retardation in Sufism and as such it cannot be a measure of progress in Sufism, he further stated it is THE MENSTRUATION OF MEN. Most Sufis are of the opinion that miracles may drag pride to the Sufi, it may unnecessarily bring unwanted publicity to the Sufi, it may make the Sufi be pleased with the state he is because of the miracle and fails to look up for more stations ahead, and above all it is better to leave events unfold themselves through natural law than complicate the system. One day Sheikh Hasan al-Basri (RA) saw Sayyida Rabi`a (RA) near a lake. He throwed his prayer rug on top of the water, he said, "Rabi`a come! Let us pray two ruk`u here." She replied, "Hasan, when you are showing off your spiritual goods (miracles) in the worldly market, it should be things which your fellow men cannot display." Then she threw her prayer rug into the air and flew up onto it. "Come up here, Hasan, where people can see us.” she cried. But seeing his sadness Sayyida Rabi`a (RA) sought to console him, so she said, "Hasan, what you did fish can do (better), and what I did flies can do (better). But the real business is outside these tricks (miracles). One must apply oneself to the real business (serving Allah sincerely)."

103 Miracles of Sufis However, there are some Sufis who were divinely ordained by Allah to exhibit miracles and the earlier mentioned restrictions do not applied to them and miracles cannot be avoided by these Sufis. Sheikh AbdAlQadir Al-Jilani(RA) is one of such Sufis, he was ordained divinely to perform tasarruf .

104 Miracles of Sufis In Tasarruf a Sufi bring an object from one of these horizons to another horizon using a mystical power called Himma. For example when Sheikh Uthman bn Fodio(RA) resurrected a dead birth, he looked for her soul from the spirits horizon and brought it back to physical horizon and it incarnate the body of the bird which was left there after dead. Himma is a mystical power that develops in the mind of a Sufi during meditation. Meditation must be guided by a sheikh and authorised by him using a litany that can be mustered by the Sufi, else when the power developed it can be disastrous as in the case of Osman Baba. He was a Sufi who unauthorised and unguided by any sheikh, started meditation using the divine name Mumit (He who Kills) and himma developed in his mind and wielded him with Tasarruf. When he threw cotton on any creature, that creature instantly dies. People became scared and reported his case to a sheikh and the sheikh instructed cotton be thrown at his back, and when this is done, Osman Baba died. How are miracles exhibited by Sufis? Only God knows how, but an attempt can be made to answer this question, to Allah is success. There are five horizons of existence, anything that exists, will exist or once existed is found in one of these horizons. The five horizons(Awaleem) are: Khalq (Physical Horizon) this is a container of anything physical in the universe. Hiss (Sound Horizon) it contain all sounds in the universe. Mithal (Similitude Horizon) it contains the complete set of images of all existences. Amr (Commands Horizon) it contains divine commands issued to angels and other beings. Arwah (Spirits Horizons) it contains all forms of spirits and souls in the universe, those yet to be born, those incarnated in bodies and those that died.

105 Miracles of Sufis Himma develops in the mind of a Sufi base on the deepness of his meditation and the coming into proximity of the Divine Presence achieved by dissolving of veils between the Sufi and the Divine Essence. In subsequent slides, InshaÁllah we will look into meditation (Khalwah). Himah equally started diminishing and blurring, when the Sufi prolong disengagement from meditation. If a Sufi wields this power on any object in these horizons, which he must have the ability to see them first, the object is subjected to the control of the Sufi, just like how electronics are remoted using remote. The Sufi then can remotely move the object from one horizon to another and the commons then called this miracle. But do remember, brothers and sisters, as said Sayyidah Rabi’a(RA) the real business of Sufism is not on these tricks, but on serving Allah in the best way.

106 Miracles of Sufis My sheikh, Ameer Al-Awliya sheikh Muhammad Al-Ameen(RA) one day relented to me the coming of Sheikh AbdAlQadir Al-Jilani(RA) to Baghdad. He came with cheetah which was his pet. In Baghdad there was a saint named Muhammad Thaury(RA) he had a bull. One day the disciples of Sheikh AbdAlQadir Al-Jilani(RA) carried their wild cat to jungle and they met the disciples of Sheikh Muhammad Al-Thaury(RA) with their bull. They warned the latter not to come any closer else their bull will meet its end. The latter laughed and said or your cat will meet its end. The two came closer and the wild cat gave a chase, the bull also gave a chase and the two somersaulted and when dust settled down the wild cat was dead. And the bull started eating the dead cat raw.

107 Miracles of Sufis The holy Qur’an itself relented miracle of a Sufi grand master in the person of Khidr(RA). Chapter 18:60-82 relented the miracles exhibited by Khidr(AS) who is part of the companions of the bench in absentia. Volumes of literature were written to document miracles of Sufis, this presentation need not go into detail.

108 Retreat of Sufis Retreat Khalwa is a mystical exercise Sufis engaged on in other to revive their spiritual faculties to give them: Absolute understanding of reality of realities, Mastery of spirituality and psychic energies, Penetration into veils that stand between God and creatures thereby giving them proximity to God, Harnessing any force or power that may pose a threat to them, Ability to remove themselves from the shell(body) they are tied down, Ability to develop the spiritual faculties in man, these faculties are known as Lutfa Retreat in Sufism is done under authorisation by a Sheikh who has the right to authorise such exercise.

109 Retreat of Sufis This light is giving to the prophet(AS) and saints(RAA) as an authenticity of what they will say about Miqati or khalwa, that indeed they have munajati with Allah(SWT). Khalwa by a prophet(AS) is referred to as Miqat. The holy Qur’an 2:51 says, “And we did appoint for Moses forty nights (of solitude), ….” This is Miqat of Moses(AS). Jesus Christ(AS) did the same in the wilderness of Judea. And our blessed master, prophet Muhammad(SAW) did the same in the cave of Hira, where he received his first revealation. The same way human body needs food, rest and exercise to develop and function very well, the spiritual faculties in man need three items too to develop and function very well and these three form the pillars of retreat; these are solitude, wakeful state and empty or half-filled stomach. What differentiate Islamic meditation (Sufis) from meditations of other religions like Buddhism is the question of what next after spiritual emancipation and mastery from meditation? The Islamic type answers this question by saying then bow before God and serve Him well, while other religions says you are semi-god and therefore don’t need God anymore. Next slides will take a look at meditation. Spiritual faculties (Lutfa) that developed during retreat are: Nafs Qalb Ruh Sir Khafi Akfa These are the faculties that developed rapidly during meditation and seek the proximity of God. These faculties when developed activate powerful light on the Sufi, the lights flows in his body and enters the environment through his face. Some Sufis have this light very strongly flowing to the environment through their faces they are referred to as Musawi Al-Wirth. This is because Moses(AS) was the first to have such light flowing strongly to the environment from his face when he came out of retreat on Mount Sinai, an Israelite that looked into his face directly was instantly blinded by the light, hence Moses(AS) used to cover his face with blanket whenever he came out from retreat, until the light strength reduced. Sheikh AbdAlQadr Al-Jilani(RA) is also an example and so is Sidi Muhammad Salim(RA) the grand father of Sheikh Ahmad Tijjani(RA).

110 Meditation of Sufis A secluded place, free from any human interferences, out of lights of the sun and bulbs and not in complete darkness, pure and comfortable for the Sufi is the laboratory for Muqaraba. The early grand masters of Sufism used caves and dark jungles as laboratories. Today rooms kept specially for that purpose are found in Sufi centres. Muraqaba or simply “Keeping an eye” is the Sufi word for meditation. It is a practical steps taken to keep an eye on one’s soul, mind and heart so as not to allow it to derail away from God. Muraqaba is observed in a sufism laboratory by beginners while when a Sufi attains mastery in his entire life he can observe Muraqaba without a laboratory - anywhere.

111 Stages of Meditation Gnosis of Self (Maárifatin Nafs):- This is the entry level for a beginner. Gnosis of universe (Maárifatil Alameen):- this is intermediate level after mastery of the previous stage Gnosis of the creator (Maárifatillah):- This is the advanced stage achieved after mastery of the two lower stages.

112 Sub-stages of Gnosis of Self
Ghanood (Somnolence):- At this stage the meditating Sufi is in between sleep and wake stage. He is subconcious, he will witness perceiving, feeling or even seeing many things but cannot remember any. Adraak (cognition):-With constancy by the Sufi he progresses to this stage and recovers from sleep-like stage of somnolence. He becomes conscious but knowledge flows from his subconscious mind. Infallible and complete knowledge flows to his conscious mind. He sees no physical things before him, but perceive its presence and have full knowledge of it. Warood (coming, beginning):-This stage comes after sustenance of the cognition stage, at this stage the somnolence is completely withdrawn and the spiritual eye of the Sufi is waken. The Sufi starts seeing the multitude of unseen surrounding us. Invisible spirits and even angels can be seen by the Sufi at this stage.

113 Sub-stages of Gnosis of Universe
Kashaf/Ilhaam (unveiling of arcane knowledge):- At this stage divine revealations came into the mind of the Sufi granting him mastery of the universe. Like events unfolding itself in distant lands are made known to the Sufi, past an future events as well. Shuhood (evidence):- the previous stage starts without the Sufi looking for it but when matured, the Sufi can activate it at will. In this stage every aspect of the universe comes to the vicinity of the Sufi. He hears sounds clearly even from distant planets, he sees anywhere he wills in this universe, he smells fragrance from far town and finally he can stretch his hand to touch anything however far it is in the universe. The universe becomes like a model before the Sufi. Futuh (Opening):-This is the peak of the evidence stage. At this stage the mysterious powers of evidence stages are available to the Sufi even in none meditation stage, even when he is absorbed in public or occupied with human activities.

114 Sub-stages of Gnosis of Creator
Fana (Annihilation):- At this stage the Sufi becomes absorbed in God and forget everything about himself and the universe and focus on God alone. His awareness about God becomes so strong that he becomes not interested in the awareness about the existence of anything not God. Sayr illallah (journey towards the God):- at this stage the Sufi starts drawing to the divine proximity unveiling the veils that stand between the creator and the created. This stage is so mysterious and complex. The Sufi is made to penetrate the veils one after another. The stage of the Sufi becomes veiled from the commons. Fana fillah (complete annihilation):- The Sufi mysteriously dissolves in the divine attributes of Allah, his attributes cease to be and give way to divine ones. At this stage divine powers existing in divine attributes manifest themselves in the sufi. Sair minallah (journey from the God):- At a greater awareness of divine magnificent of God. Some of the penetrated veils took shape again and blocked the Sufi proximity with God, he loses the divine attributes behind the veil but carries with him the infinite knowledge of the divine attribute. Gradually the Sufi come back to his human manifestation and attributes. The last sub-stage is in the next slide.

115 Sub-stages of Gnosis of Creator
Baqa billahi (Eternal life in Union with God):- This last stage is achieved when the Sufi comes back to his human manifestation and attributes completely, Allah out of His favour, will bestow on the Sufi’s mind annihilation in the divine Essence. The mind of the Sufi remains dissolved in God, nothing stays in it but God; his body remains with the humans and the Universe. The hadith & verses of Holy Qur’an portraying this sub-stage are shown beside: And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks. [Hadith Al-Qudsi] We (Allah) are nearer to him (man) than his jugular vein. Qur’an 50:6.

116 Modes of Meditation Novice Mode:- this is a mode adopted by beginners who are new to Meditation. Amateur Mode:- this mode is usually adopted by Sufis who are regular in Meditation but are not professional in ir. Professional Mode:- This mode is adopted by professional Sufis whenever they engage in meditation.

117 Novice Mode of Meditation
The main aim of the Sufi under this mode is access to remedy and solution. Like remedy from physical or spiritual diseases and defects. Lights of meditation glows on different parts of the body of the Sufi in this mode. These lights flows on Above the head – Violet Just above eye brow – indigo On the throat – blue In the heart – green On tummy – yellow On reproductive organs – orange, and On limbs – red These lights bring the required remedy & solution.

118 Amateur Mode of Meditation
This mode is centre toward awakening spiritual powers and energies. The Sufi started with awakening his heart where most spiritual energies are sleeping. These energies are awakened and they become vibrant and within the reach of the Sufi.

119 Professional Mode of Meditation
This is the best mode and the achieving of excellence. In this mode the only goal of the Sufi is God nothing more and nothing less. The Sufi engages on Tasawwur (Mind focus) on God starting with the representative of God closest to the Sufi. Next slide will explain this.

120 Professional Mode of Meditation
Tasawwurush shaykh (Mind-Focus on Sheikh) The Sufi should place his sheikh in mind as he meditates. He should find the closest Sheikh in his Silsila (Spiritual chain), preferably the one they once lived together and for better result the Sheikh should be deceased. The Sufi should never lose focus on the Sheikh’s Image in his mind as he meditate, he concentrate on focusing on the sheikh, envisioning the sheik sitting with him, stay completely focus on the sheikh. The spirit of the Sufi penetrates into the presence of the Sheikh, and it carries the banner of the sheikh and moves to the divine proximity. The sheikh’s spirit carries the Sufi’s spirit to a journey of divine proximity crossing hurdles that the Sufi cannot cross, but with the sheikh’s spirit he can. Sufi

121 Professional Mode of Meditation
Tasawwurur Rasul SAW (Mind-Focus on the prophet SAW) The Sufi after he has progresses very deep in mind-focus with his sheikh meditation, he will find himself in the blessed presence of prophet Muhammad(SAW) who is the representative of God on the universe. He will be privileged with seeing the prophet(SAW) and strong link is established between the Sufi’s spirit and the Holy Spirit. At this stage, the mind-focus of the Sufi advances to focus on the prophet(SAW). With the Sufi’s mind focusing on the prophet(SAW), his spirit carries the holy banner and moves to the proximity and presence of God; no one comes to the divine presence except with the holy banner of the prophet(SAW) and through his magnificent spirit. Some holy attributes of the prophet(SAW) manifest on the Sufi at this stage. The Sufi is one step to the peak of meditation. Sufi

122 Professional Mode of Meditation
Tasawwuruz Zatil Haq (Mind-Focus on the Almighty God The Sufi’s spirit with the banner of the prophet(SAW) keep moving to the divine proximity, until he comes very close to the Divine Being. Note that God is close to all His creatures and no space or time can contain him, so drawing closer has nothing to do with time and place. It is removing of veils between the meditating Sufi and majestic attributes of God which are preserved for His selected servants that excelled. It is coming closer to these attributes that are referred to as divine proximity. The Sufi mind-focus takes only God on focus, this is possible because of the Divine attributes manifested before the Sufi. As the Sufi continues to meditate with total mind focus on Allah alone he started experiencing a highest spiritual progress – next slide Sufi

123 The peak of Meditation With total mind-focus on God, the Sufi’s meditation progresses to the highest spiritual level. The Sufi becomes recipient of Tajalliyatiz Zatil Haqq (Manifestation of The Divine Essence). Holy Qur’an 7:143 stated about the manifestation of the Divine Essence on Mountain and the mountain becomes crushed, when Moses(AS) requested to see God. This confirmed Tajalliyatil Haqq. Note that it is the attributes of splendour and majesty of God that manifest on the Spirit of the Sufi, and the spirit uses them as if it is its attributes. The spirit becomes aware of the immediate needs of the universe from these attributes and it provides the universe with these needs as permitted by God. This Sufi is then referred to as Haqeeqatillah fiy Tajally (God’s given-Reality by Manifestation). This point may not be necessarily understood at this point, nevertheless you will understand it if God wills.

124 The form factor of Meditation
Form factor of a meditation is the event Sufi used to go into meditation, the event has the ability to induce meditative influence on the mind, spirit and the body of the Sufi. Form factor of meditation varies from one Sufi order to other, or even from one Sheikh to the other, but there are three major form factors Samaá (Spiritual sounds & songs):- listening to spiritual sounds or songs is an event that is used to bring the mind, spirit and body of Sufi to meditative condition. This is widely use by the Maulaviyya Sufi Order (The whirling dervishes). Khalwa (retreat) which has been explained earlier. Trance which takes over Sufi into meditative condition within normal life

125 Sama’a Meditation Sounds having spiritual tunes and played with special instruments can induce meditative condition to Sufi. Islamic songs, particularly those in which names of Allah are mentioned also have the same effects Sufis from Maulaviyya Sufi Order in whirling dance from spiritual songs, were induced into meditative condition

126 Khalwa Meditation Khalwa (retreat) is the most common form factor used by Sufis for meditation. Its complete days is 40 consecutive days. While lesser than that number is done in some Sufi centres, however this retreat is referred to as Khala’e (short retreat). Sufi in reatreat (Khalwa)

127 Dedication These slides are dedicated to the prophet(SAW) who is the grand patron of all Sufis and the focus to any Sufi. If you are touched by this presentation recite Salat to the prophet(SAW).

128 To Allah is Success


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