Take a Spiritual Bath On The Straight path

[Majdoba]

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[Arya]

interesting :)

sis, in the book that i am reading, it mentions that some ppl reach this hal in the beginning of their journey?? can you elaborate on that ... and also, is this "station" temporary? sorry for asking so many random questions :$ thanks in advance, sis.

[MurtazaHaroon]

The example of hadrat khidr AS going against the shariah is not right. According to scholars, this was permitted in the shariah of Hadrat Musa AS. That when the kashf of a wali collided with shariah the kashf was placed more importance on. But not now, The shariah is Prophet(Allah's blessing and peace be upon him.) is perfect. "this day i have perfected your religion." Now the rule of judging ones khasf is whether it is in accordance with the sunnah and shariah. If it is, than it is hujjat upon that person to follow and no one else. All excellence lies in the sunnah.

The above is what i have been taught.

[Arya]

anyone know? :cheesygri (lol@cheesy smile)
wasalam

[MurtazaHaroon]

sunnah and shariah totally incorporate haqiqa. They are not different things. It depends on the depth of understanding of the person.

[tazkiyyah]

I'm afraid I cannot agree with you sister.

The kashf of a wali is prone to error. Shariah is not.

In the example you gave, Sayyidina Muhammad(saw) actually erased the letters himself.

When the angels came in the form of humans to visit Abraham, he brought for them
a fatted calf, thinking that they were humans and would eat and he became scared when they didnt. He was a nabi...yet he didnt know that they were angels at that time.
So people overplay kashf.
Many sufis say that kashf can be had by hindus and other people if they engage in
spiritiual exercises.
The Shaitaan can exercise great tasarruf-it doesnt make him a good murshid.
He flows through human blood and whispers.
The dajjal will have many miracles- don't take these as signs of a good shaykh


A good shaykh is one who follows shariah and sunnah

Khalas!

[Yasin786]

Yes, Brother Tazkiyyah is right, the shaykh who follows on Shari'ah is the best shaykh. But I believe that almost every Wali would agree with you. Those Awliyah reached where they are because of there respect and submission to Shari'ah. Shari'ah is perfect, man is not. The greatest Awliyah HAD Karamat but did not flaunt it. As many a stories of people travelling thousands of miles to see Shaykh Abdul Qadir Jillani (R.A) and when they got there all they saw was a man who looked at his feet and no where else, and he looked at them and said "What, were you expecting something else?" This is the way True Awliya are and they will never openly show powers as they are decieving and turn people away from Allah, and showing Karamat are attributes of Dajjal. People tend to forget Shari'ah in Tassawuff, but it's the fine line that helps us in Tassawuff. May Allah never turn our hearts from Shari'ah and Sunnah of Prophet (s.a.w), and as we love Prophet (S.a.w) more, and learn to become more like him with our actions and our hearts, the closer to Allah we will become Insha'Allah.

Walaikum Salaam.

[PersianPaladin]

Fana


This is the state of stillness of the mind, where there is no mental agitation or restlessness as well as no spiritual or emotional agitation or restlessness. It is the state of presence and of the timeless. It sees the body, the world, and the earth as a mirror and reflection and as an experience of moments; rather than as an end, or as something to ‘satisfy’ restlessness. It is no longer attached to emotionality - either as reflective on the past, or as expectant (anxious) to the future. It is also no longer attached to material objects as an end in themselves, i.e. as some sort of permanent dislocated intelligence. But yet, it doesn’t negate them or deny the world. It works through the world to see God – and that is in the body and the earth.

The aim is to stop the Soul from getting attached to the emotionality and selfishness that is inherently derived from over-identifying with the body as an end in itself (i.e. the mind, and particular physical centres of the body). The body is not something that you have to leave in order to be balanced; neither should you feel you have to leave it (in meditation) to see it as it is. That remains an option, but not a necessity. We have to be in our bodies, but not of our bodies. We have to unblock our meridians and our selfish attachments, and regard the body as a means and as a tool, but not as an end in itself. We should get our soul into a state of spiritual indifference, where it works with the body, but flows at sufficient speed not to get attached to it as an end in itself. However, we don’t need to get our soul so body-denying that we ask it to leave the body in this life. The whole point of the test and the challenge of this life is to use things as tools, as conduits of God Reflection – but not as ends, attachments or selfish ownership. I say to spiritualists, Sufis, etc – the body is here, the body is now. Whether you decide to leave it or not – remember this - it makes no difference. The only difference is the degree of spiritual and emotional agitation that arises from having to leave the body in this life. I say to you that we should avoid agitation – both spiritual and emotional. So if you want to avoid un-neccesary agitation and have a more profound, down-to-earth experience of living in the world, but not of it – I suggest you regard the body just as much a place of Presence as the non-material and to get the Soul into a state of indifference where the only time it feels it has to leave is the assigned moment of death. And then it won’t care; because it saw the body exactly how it saw the other bodies. It didn’t need to leave; because it was already Here and because it never over-identified with it, and it never owned it. The Presence has penetrated the material body and it has become in total harmony with the Spirit. It then becomes a slave to the spirit and the soul flows indifferently throughout the contented body. In this state of indifference, it takes a conscious choice to decide what vibrational speed one wishes the soul to flow (unless one is emotionally agitated – then one is controlled by the soul, rather than the other way round).

If one see’s the body as an end, then one is denying life.
If one see’s the body as a hinderance, then one is also denying life.
But if one see’s the body as a vehicle of God’s Mercy, and of a conduit that contains the seeds of sacrifice and sustenance (temporary life and death) – then one is embracing life to the full. The body is temporary, but it should not be denied of its reflection and vibrations because of it being so. Its temporariness is there in order to manifest God in its image; but also to be needy of him in its needs and its limitations; as well as to manifest His will in its dying and sacrificing its existence and attachments in order to continue life and the process of earthly limitation and neediness of Him. Hence in its neediness can be found constant shukr and praise, and in its dying and detachment can be found love and humility. The body and creation are a respective vibration of God’s manifestation in existence. They are reflections of His Mercy, His Wisdom and His Love. The creation is limited in substance so that it can be thankful and show reverence to the Unlimited. Without this limitation of substance there can be no appreciation of the joys of Unlimitation which is sustaining it. You basically need to have a needy body in order to appreciate the Mercy of God in this vibration of existence. So if you are hungry, you must eat in order to sustain yourself, but you must eat with thankfulness and not gluttony and you must not be attached to eating. You are not allowed to wish for death. You are even allowed to eat pork if you are starving – proof that the needs of the body should not be seen as denial of death; but as an appreciation of God’s Mercy in existence. However, if one is unable to utilise God’s Mercy in existence to sustain the process of neediness & shukr in anyway possible – then you must accept with bliss the Mercy of death as a means of continuing the Mercy of Life. Death shouldn’t be wished for; but it shouldn’t be denied either. It should be accepted as a Mercy in its own respective time.

If one becomes too attached to parts of the body; to the brain, to the desires in it – then one is seeing the body as a reflection of ‘ego’ rather than of God. Hence its neediness become false restless desires (of expectance and reflection) and of self-gratification and self-praise. In its attachment there can be very little love and humility – for it is so consumed with satisfying false desires and ungratefully ignoring the beautiful Mercy of its existence and of ignoring the contentment with it. When man and woman have connected with the reality of God in existence; the fully reality of the body as a reflection of shukr and love becomes known. They are thankful for being sustained; and they become so thankful that they are willing to sacrifice their sustenance-requiring bodies in order to continue the process of life (i.e. sustenance) and of more bodies that praise and thank him in neediness and sustenance. Death is required in order to sustain life; in order to sustain Mercy – so it is a mercy in itself. But it should not be sought after or wished for; because that would be ungratefulness for the intelligence and Mercy and neediness that is the manifestation of one’s bodily existence. If death is denied; then one is denying life because life is limited; and if things become unlimited then they are no longer so weak and needy and thankful. So to keep life limited; we need death – which is a form of Love that keeps the process of physical neediness and shukr going.

Upon man and woman’s synchronisation with the Face of God in existence; they become indifferent and enjoy life as it is and as a harmonious pattern of creativity, knowledge and love. When time of death comes, the soul says “It is time for me to return to my Maker in order to allow the continuance of shukr and neediness - so that life can always know and appreciate the beauty of being extremely close to Him when apparently so far away’. In other words – without the neediness of physical existence; there can be no appreciation of being close to God. We can be close to God in existence and in our bodies – but this requires that we go through the process of yearning (consciously) as well as bodily neediness so that we can get into a state of shukr for God having nurtured and sustained us in a very weak and needy body. Hence life is a continuing process of neediness and praise; and Sustenance and shukr. If we were not in our bodies; we would not have tasted the tests and the degree’s of being so needy of him in physical existence and of being constantly thankful as he continues to sustain our bodies. In other words – we would not appreciate His Mercy as much; because of the fact that the body requires nourishment and the Spirit does not. This shukr is permanently imprinted in the soul.

So – the body is a spiritual reflection of wonderful intelligence; in both form and physical reality. Temporariness and limitation are built into it in order to appreciate the Mercy of the Unlimited God who is continuously nourishing the temporary and limited existence. It is a way in which we can Know Him, and its reality as a reflection must be respected. Temporariness is built into it because the body is a reflection of Love which is self sacrifice as well as neediness and shukr. Since we are a manifestation of God in existence – then our temporariness is a reflection of his self-less Mercy in continuing to sustain existence. So…just as He continues to self-lessly nourish us in existence; we have to selflessly contribute to maintaining existence and creation by dying – in both attachment and in physical form. When man and woman connect in existence in Love – then their attachments die with them and they enter a state of God consciousness in existence which is like a death in existence. It is a state of intense thankfulness. Not only thankfulness for being sustained; but thankfulness for being able to manifest His Names in existence and that thankfulness is a state devoid of neediness or attachment; and it is a thankfulness for being part of the cycle of life and death; as opposed to agitation or non-manifestation.
It is a state that encapsulates the synchronisation of life: weakness and neediness of him; thankfulness and satiation to the level of Love which reaches self-sacrifice in order to continue the cycle over again. This fana celebrates the nourishment that God has given it, by aligning with Love and giving back that Love by breaking attachments and being aware of only the pure reflective beauty of creation; rather than the neediness of it. It is about continuing the wonderful cycle of dependence and sustenance from God in this respective vibration of existence.
Annihiliation in women, or in Love – is about sustaining existence selflessly, or in short – mirroring the self-less Love of God. It is a state of shukr that does not derive from attachment; but instead it derives from a simple but intense appreciation of God’s Mercy in existence and of being part of the whole process of neediness, sustenance and self-sacrifice. It is a state of no need of spiritual or physical connection; but simply still consciousness in this vibration of existence that witnesses only the beauty of the Names in it. It is a state of enjoying being part of this needy existence but not being attached to it – because in attachment lies permanence; which is incompatible with existence because existence is temporary. Temporary so that it can appreciate its limitations and of being sustained by the Permanent One, and so that it can return to its Permanence in order to continue the neediness-shukr process of life as well as be rewarded/punished for its degree of shukr and Love in this life. The body is also used as a test. A test to see if people dislocate it from its true reality of a manifestation of God in existence (i.e. the soul). Most people see it as a soul unto itself, and the manifestation being that of the Ego. Thus dislocating the body from its origin and covering up the Mercy, shukr and self-less Love that is its real manifestation. The real body is perfectly happy and ready to die at the right time in which it is ordered – in order to serve the law of temporariness and limitation and neediness of existence; as well as to have its soul return to God in order to receive punishment or reward in terms of correct reflection of Him in this existence. Do we follow the lusts in the body and attachment to the brain and mind? Or do we use the body well as a vehicle of constant neediness and shukr as well as self-less witnessing of God’s Beauty and Mercy here and the reality of death and life? We should encompass the whole of life, including death; and break attachment to our selfish wants and to enjoy the wonder of witnessing this vibration of Mercy. Mercy being encapsulated in the self-less needs and sustenance of the body; as well as Mercy encapsulated in us when we die and feed the earth with nutrients for new life and new needs; which is part of God’s self-less reflection. Embrace it all and deny nothing. There is no compulsion, but there is no revulsion either.
The only thing that you should leave behind is attachment and ownership – but do not attempt to leave behind the intelligence of the neediness and Mercy of this existence; when it is not yet assigned to happen. The beauty reflected here should not be denied; but it should not be seen as permanent. It is simply what it is and should be enjoyed for as long as you are within it….and in a state of profound, self-less shukr. Do not deny death however…otherwise there can be no more of life, as well as a permanence where there is not designed to be such. Death (entrance to another life) is part of the self-less love that fuels this life – and must happen at the right time, otherwise there will not be enough love to sustain this respective Reflection.

[PersianPaladin]

Every thing is reflecting God’s names. It is made to tune in to a particular frequency of Tawhid (Unity) – which pervades all of creation. It is still, because it is in balance. It is not agitated to another frequency of manifestation; nor is it attached to the particular frequency of manifestation it is already in. Creation is mirroring the Source – and it is a degree of reflection of Light and its component colours. It is hence, an indirect face of God. Each dimension has it’s own degree of frequency of manifestation of Tawhid. In order to be in balance – i.e. to be in creation and to be in this particular frequency of manifestation, but not attached – you need to recognise the source, tap it; and then meditate on creation (the earth) by seeing it as a mirror. Your soul then becomes at peace, and un-agitated. It falls at your command and becomes free of emotional compulsion.

Everything is Here, and everything is Now. You don’t need to see anything new to be enlightened, nor do you need to hear anything or smell anything. These are either symptoms or signs of a process towards a particular type of God-consciousness. In God’s creation – there are degree’s of manifestation which are all reflections of Tawhid (Unity). As a human being, one can choose to go to any degree of manifestation (of created phenomena) that you wish – but it is not a compulsion, nor indicative of spiritual balance. We are created to live in balance with the particular frequency or vibration of Tawhid that we are born in (i.e. the earth). This means, that we have to see the earth as a mirror of a creator outside of all existence. We have to be ‘in the world, but not of it’. We also have to keep our souls (our nafs) inside our bodies (which represent the frequency\vibration we are born in) but make sure that our souls are not overly attached or constricted inside them. This is so that we can teach our souls to work in harmony with the environment that it is in, and not to see it as a means of satisfying a restless ego – but to see it as a reflection of God (however ‘low’ it may appear). We have to allow the Eternal Present or the Eternal Now to penetrate our bodies in order to be in synch with the natural balance and God-Reflectivity that creation is already in. Creation is not screaming for mantra’s or lights or visions or miracles! It is already Here, it is already in the present – content and satisfied with reflecting a particular component of God’s light (i.e. his names that are Tawhid). It is a state of consciousness – a state of Being. We need to have the balance and indifference of tree’s and plants, stones and rocks, clouds and mountains, ants and elephants. The only difference between them and us is that we are conscious and intellectually aware. We also have the freedom to negate our duties. The plants and animals are already in balance and harmony. All we have to do is to use our free will correctly – and be in harmony with the earth’s reflectivity. Each created thing in the manifest world has its own way of implementing this – and human’s have the biggest and grandest way of implementation of harmony and balance (because they have free will).

So, we need to see the world as a mirror of God’s names. We do this by tapping the source – by meditating on the Divine Name by closing one’s eyes and forgetting about everything except that one name. You do this until a point where one’s energies are opened to realisation of the source. Once their energies are flowing and recognising this world as a mirror and as a means (rather than an ‘end’ in itself) to the Divine consciousness – then they can start opening their eyes and seeing God in any degree of created manifestation they want. There is no need for visions, etc. These are all options – but they can easily be distractions on the path to harmony with the ever-pervading Presence. The state of Presence and Harmony is a state of conscious Knowing and conscious Love – and it is also a state where one feel’s like he\she is in-tune with the particular vibration of creation he is in (i.e. the earth). This is a state of recognising everything as reflective of one source – and hence there is immense peace and contentment in that. It is known as Fana. There is no desire except the desire to work in harmony with what one see’s around them and enjoying everything in the moment and not as an ‘end’ of satisfying restless desires. It is a state of indifference and non-attachment, where every other state of being becomes merely a mild curiosity rather than a compulsive need to satisfy one’s Nafs.

A man needs to become balanced and in harmony with the rest of the created Tawhid-manifestation of his world – by loving (self-lessly) the most intense manifestation of Stillness, Mercy, Balance, and Sustenance that there is. He does that by loving Woman – and the principle of feminity that he see’s in woman.

[Arya]

selam alaykum,
subhan Allah both of you seem to have immense knowledge and a deep understanding on the subject, so have any of you experienced this hal / fana (same thing?)??

[PersianPaladin]

selam alaykum,
subhan Allah both of you seem to have immense knowledge and a deep understanding on the subject, so have any of you experienced this hal / fana (same thing?)??

It is a hard thing and very very rare to sustain. I have experienced inklings of it, but i have not yet trained my mind to quieten sufficiently to allow it to continue more often.

[Arya]

It is a hard thing and very very rare to sustain. I have experienced inklings of it, but i have not yet trained my mind to quieten sufficiently to allow it to continue more often.

are you a murid of a tariqa?

[PersianPaladin]

No. Not anymore.

I used to sit with Shadilliya until external fitnah came along and character-assasinated our shaykh. I just practice alone and with my wife.

[Arya]

subhan Allah, brother

does a person go through the experience of hal after Allah swt places light in their qulub, or before? and what does tajalli mean :confused:

[PersianPaladin]

Yes, the qalb needs to be awakened first.

[PersianPaladin]

You misunderstand me.

It is sad that people do not listen to what others say.

I obtained what i got from my shaykh enough to unblock the problems i had. Now i have enough to live a happy life with my wife and family. Nothing else matters. Allah is Here, right now.

With every respect, you have no idea the hell i've been through.

Forgive me if i have come across in a bad way.

[PersianPaladin]

People misunderstand the idea of losing one's 'mind'. To lose one's mind (in the positive sense) and allow the Truth to enter it, the soul becomes clear and the mind is at rest - a very high degree of clarity and intelligence enters the consciousness.

The other, real sense of losing one's mind; is to become either psychotic, affected by jinn or to be in states of wajid or agitated states of other-wordly intoxication. This is usually an immature state that occurs when the nafs is being opened to the more Jalal side of spirituality - whereas the most mature state is the balance of the two (Jalal and Jamal).

I think Ibn Arabi was misunderstood.