Allah Allah (Thread about love of Allah Most High)

[Hubb-e-Ilahi]

Until you've found pain, you won't reach the cure,
Until you've given up life, you won't unite with



the supreme soul,
Until you've found fire inside yourself, like the Friend,
You won't reach the spring of life, like Khezr.

Maulana Jalaluddin Rumi sahab

[WE-are]

I like to add this one.

Our Prophet taught us that the Pleasure of our Lord is our refuge and shelter:

A'isha(RA) said: "I missed the Messenger of Allah in bed (one night) so I looked for
him and (suddenly) my hand perchance felt the sole of his feet in the mosque. They
were upright (in sujud position) and he was saying: Allaahumma innee A'udu
biridhaaka min Sakhatika, wabimu 'aafaatika min 'Uqoobatika, wa A'udhu
bika minka, Laa Uhsee Thanaa'an 'Alaika, Anta kamaa Athnaita 'Alaa
Nafsika.” ("O Allah! I seek refuge in Your Pleasure front Your Wrath, and in Your
Pardon from Your Punishment; and I seek refuge in You from You. I could never
praise You enough (as You deserve], You are as You have praised Yourself.")

[Abu Hamza Deccani]

Defining Ishq
By Shaykh Zulfiqar Ahmad (db)

The literal definition of the word ishq is the attachment of the heart to something. It is derived from the word ashkah, a plant that dries and yellows after staying green for a certain amount of time. Ishq Pichan is the Hindi name of a parasitic plant that kills everything it encircles, rendering its prey dull and yellow. In Urdu, this same type of plant is called akash bail. In exactly the same way, ishq pales and weakens the body when it enters the heart.
Some believe the word ishq is not derived from any other word but is a root word itself. It has not been used anywhere in the Holy Quran, a possible reason being that the word ishq was slightly unpalatable to the original and pure Arabic. In the book Qamoos, ishq has been defined as a part of madness. Shaykh Muhiuddin ibn Arabi Quds i said that the word ishq has been represented by the word muhabbah (love) in the Holy Quran. Allah u said:


But those of faith are overflowing in their love for Allah. (2:165)


When this love becomes engraved in the heart, the lover sees nothing but the beloved. This muhabbah flows like blood through the lover, who now sees the beloved in everything around him.

By Allah, the sun does not rise nor set,
But that You are in my heart and in my thoughts.
I do not sit in the gathering of friends,
But that You are my conversation among the people.
I do not remember You in grief or joy,
But that Your love is woven into my breath.
I do not intend drinking water in thirst,
But Your image I envision in the glass.
If I had the strength to come
I would, dragging my face or walking on my hands.

This condition of the heart is called ishq. People have said ishq is intense love, but Shaykh Ibn Mansur i said the following in his book “Laisan ul-Arab”:


Ishq is the superlative form of muhabbah, extreme preoccupation with the beloved. This preoccupation can be both clean and unclean.

[Abu Hamza Deccani]

Shaykh Ahmed bin Yahya i was asked which of the two conditions of ishq and muhabbah is more praiseworthy, and he replied:
Muhabbah, because ishq can become excessive.

Hadrat Zoqi Shah Saheb i said that man is the greatest of Allah’s u creation. Therefore, ishq has also been connected to man’s nature since it is the greatest form of muhabbah. There is no person who has not felt the emotion of ishq. The lover gains superior strength from the blessings of ishq, and he becomes lost in it.

One leap of ishq widened my horizons,
I used to think that the heavens and earth were limitless.
Ishq is the Sincerity of the Khalil,
Ishq is the patience of Husain g
Ishq in the war of life is Badr and Hunain
- Allama Iqbal

Ishq has such power that it makes mere soil a part of history – for example, the mosque in Cordoba and Taj Mahal. Allama Iqbal has written in his famous poem “Masjid-e-Qurtuba”:


Actions of the believer are enhanced through ishq,
Ishq is true life and can never die.
Ishq is the breath of Jibril e
Ishq is the heart of Mustafa a
Ishq is the Messenger of Allah a
Ishq is the Word of Allah u
-Allama Iqbal

Intention and belief are strengthened by ishq to such an extent that the lover no longer fears anything, nor does any grief worry him.

The believer is from ishq; ishq is from the believer.
Ishq makes the impossible possible.

Shaykh Shah Waliullah Muhaddith Dehlvi i wrote the following as his explanation of ishq in his book “Lam’aat”:
“A lover, a believer, believes that everything, all goodness, the believer’s entire being, is only for the remembrance of Allah u, and he remains lost in the worship and remembrance of Allah u. This remembrance leads to restlessness within the lover, restlessness in getting close to the beloved, which gets stronger with each passing day. This increases to a point that it pains the lover to even take the beloved’s name, and the lover feels as if his spirit will escape if he were to take the beloved’s name.

I tremble in the remembrance of my beloved.

[Abu Hamza Deccani]

I tremble in the remembrance of my beloved.
Trembling which I feel in my bones.

Shaykh Abul Qasim Junaid Baghdadi said:

Ishq is a beautiful desire and gift that Allah has made wajib on living creatures so that they can attain higher pleasures. This pleasure cannot be attained without love, an emotion that is present within the inner self. The possessors of this love are well aware of its tremendous worth. Every person is engulfed in the love of something through which he finds his path and reaches his destination. This is why such people enjoy a higher status than ordinary beings in this world. Hence, these lovers abandon whatever is tangible for the sake of something only heard of in stories (Tadhkirul Suluk).

Imam al-Ghazali said that the lover should leap into the ocean of ishq, and he who is led ashore by the ocean’s currents will be successful. If he drowns in his quest to get across, however, Allah u guarantees him the reward of his ishq. Imam al-Ghazali i further states, “O friend, ishq turns the heart to blood, turns the eye into a river, tears clothes to rags, turns life to soil, and money into waste.” Ishq is madness for Allah u.

He who obeys Allah and His Messenger has already attained the highest achievement. (33: 71)

Shaykh Zun Nun Misri i was asked, “What is a true lover (ashiq-sadiq)?” The shaykh replied:

“If you encounter someone with a heavy heart and troubled appearance, oft-crying and seeking death, and despite this, he is courteous and maintains his limits, know that he is a true lover. He is doing all this despite his troubles.”

Many have said that ishq is a fire. However, Shaykh Makhdun Sharfuddin Ahmed i replied that if ishq were a fire, then a lover’s face would not be drowned in tears. Some said that ishq is water, to which Shaykh Sharfuddin i replied that hearts would not be burning if this were so. Still others said that ishq is a poison. If this is true, how is it that thousands of lovers are shouting and crying in desire and not dead?
It has also been said that ishq is hardship, but then, why is it that people are willing to give their lives to buy hardship? On the other hand, if ishq is luxury, then why do hearts burn because of it? In summation, everyone has tried to explain ishq in his or her own way, but no explanation has been able to come close.
To the author, ishq is a strong emotion that overwhelms the lover, and so, he yearns to unite with the beloved, losing himself in the process. If this is only the beginning of this journey, then what is its end? If anyone wants to search for ishq, let him search first for what aches the heart.

Wherever in the world we could find heartache,
We collected it and called it ishq.
- Iraqi

[Hubb-e-Ilahi]

"A strange passion is moving in my head My heart has become a bird which searches in the sky.
Every part of me goes in different directions.
Is it really so that the one I love is Everywhere.

Maulana Jalaluddin Rumi sahab

[rowhan]

Oh Allah!
Let me be the similitude of a moth
Ever entranced by the burning light
Always returning, always coming closer
Until finally consumed by that very light

masha'allah...

[Abu Hamza Deccani]

THE IMPORTANCE OF LOVE FOR ALLAH

Sheikh Zulfiqar Ahmed Naqshbandi DB

All praise is due to Allah, who deemed man worthy to be the foremost of His creation. Allah states:
We indeed created humanity in the best of forms. (95:4)
Allah, the Lord of the universe, plants the seed of His love in the heart of every human at the time of their birth. This is why every person is born in the original state [fitrah] of Islam. A hadith states:
Every baby is born on the fitrah of Islam.
It is this fitrah, rather than rational arguments, that compels every person to believe in the existence of Allah and to worship Him alone.
Life is given in order to worship, Life without worship is shameful.
If the inherent love for Allah was removed from human¬ity, nothing but bestiality would remain. Truly, nothing of worth exists in the temporary life of this world [dunya] other than love for Allah .
Only when love for Allah flourishes in the heart and capti¬vates the eyes does life itself become wondrous.
The way of love is unlike all other ways, The creed of lovers is distinct from all other creeds.
Honor and disgrace in life are dependent upon love for Allah.
Allah honors His servants with the verse:

We have indeed honored mankind (17:70)
and Allah adorns man with the verse:
And We have preferred them over many others. (17:70)
Allah bestows honor and respect upon humanity due to its love for Him.
He who is the lover of the beauty of Allah Is the leader of all of creation.
The crux of the beginning and end of life, its origin and desti-nation, is love for Allah.
Love is the beginning; love is the end; love is everything, Love is the branch; love is the tree; love is the flower.
Instead of sustaining and nourishing, infertile land causes a seed to erode and wither away. Similarly, rather than fostering love for Allah, an environment saturated in sin engulfs and stifles the heart in heedlessness and neglect. In a nurturing envi¬ronment, the seed of Allah’s love flourishes and blooms giv¬ing off a beautiful fragrance. In every virtuous environment, you will find that the awareness of Allah is the focus of people’s lives.
One knows not the color and scent of this pleasant flower, That attracts every bird in the garden toward it.

So what if the enamored one is insane in the love of Allah? Look and you shall find the whole world His admirer.
Truly, the degree to which Allah has been sought; the zeal with which He has been loved; the extent to which He has been remembered; the yearning with which He has been invoked; the amount that He has been worshipped; and the fervor with which He has been admired and adored stands far above all else. No other entity in the universe bears comparison. All of creation loves Allah.

[Amal Karain]

My Shiekh

Shiekhul Arab Wal Ajam Roomi E Saani Arif Billah Hazrat Maulana Shah Hakeem Muhammad AKHTAR Sahab Damat Barkatuhum

Writes special Book on Explaination Of Maulana Jalal Uddin Roomi Rahmatullah 's Farsi couplet in Urdu (also translated in ENGLISH) which are full Of Love of ALLAH TALAH , That who ever will read it with Ikhlaas He will feel ALLAH'S LOVE in Heart
URDU : DARS E MASNAVI : http://www.khanqah.org/books/show/da...i-maulana-room
FUGHAN E ROOMI : http://www.khanqah.org/books/show/fughan-e-rumi
ENGLISH : MUARIF E MATHNAVI http://www.khanqah.org/books/show/en-ma-arif-e-mathnawi
READ THIS SPECIAL > Solution to spritual Maladies For The Lovers Of Allah talah

[Abu Hamza Deccani]

PRINCIPLES PERTAINING TO LOVE FOR ALLAH
Sheikh Zulfiqar Naqshbandi DB
The First Principle
The human body is composed of limbs and organs, each with a unique trait: seeing is the trait of the eye; listening is the trait of the ear; and smelling is the trait of the nose. Similarly, loving is the trait of the heart; the heart is always in love with someone.
Be it with a stone, God, or anyone else, There comes not tranquility without loving.
The heart is the ocean of love; love is its act, Guard it a thousand ways; it will still fall in love.
The Second Principle
A person usually falls in love for two reasons. The first is when the beloved’s essential being [dhat] and attributes [sifat] are distinct and superior to all others. Such is Allah, who is perfect in every way and beyond any comparison. How beautiful and mag¬nificent must the Creator of all the world’s beauty be! It is only natural that a person is attracted to his Lord.
The second reason is when the beloved has authority and is involved in every aspect of one’s life. Such is Allah , who at any moment can relieve one’s grief or sorrow. This is the reason why everyone instinctively turns to Allah in times of distress.
At every instance of grief, comfort was found in Thee, At every turn, bewildered, I took Thy name.
The Third Principle
There is such sweetness and pleasure in the name of Allah that by repeatedly invoking His name every sorrow is turned into joy.
He who is distressed turns his attention in that direction, Certainly there must be something in the name of Allah.
The Fourth Principle
A person should remain unaffected by the ever-changing con-ditions of life and remember Allah at every moment.
Although trapped daily to earn a livelihood, Never did I neglect thinking of You.
The Fifth Principle
The heart that is not imprinted with love for Allah finds no pleasure in living. Whatever one’s state, never should the court of the True Beloved be abandoned.
The Sixth Principle
The person whose heart experiences the sweetness of love for Allah attains focus and tranquility in life.
Seeking neither means nor objects, my needs I myself fulfill, By thanking You, thinking of You, and taking Your name.
The Seventh Principle
No veils remain on the perception of what exists between the Throne [’Arsh] of Allah and the ground for he whose eyes are adorned with the antimony [kuhl] of the love of Allah. When the one who loves Allah [‘ashiq] gazes introspectively, he per¬ceives himself full of sin and defects. And when he directs his gaze upon the Beloved, he finds Him to be the endower and bestower of all things. Consequently, he places all hope in Him and waits expectantly at His door.
O Allah, how may I call unto You, when I am but a sinner, Yet how may I not call unto You, when You are the Most Gracious?

The Eighth Principle The ‘ashiq is never heedless of the True Beloved ; not even for a moment. He remains waiting in vigil, knowing not when the doors of his Beloved might open.
Be not heedless of the Lord for even the blink of an eye, Lest He direct His attention toward you, and find you unaware.
It is for this reason that the scholars of tasawwuf have said:
The person who diverts his attention from Allah for even the blink of an eye will not attain his goal.
The Ninth Principle There is no place in the heart of an ‘ashiq for anyone other than his Beloved. Although he is unable to see the True Beloved with his physical eyes, he is able to perceive Him with the eyes of his heart.
My Beloved is such that there is no beloved besides Him, Nor is there place in my heart for any other. My Beloved may be hidden from my sight, But He is not absent from my heart.
The Tenth Principle The sole objective of a sincere ‘ashiq is to meet his Beloved. He passes his entire life in anticipation of this meeting. His heart refuses to be attracted toward anything else.
You are my dear, my motivation, my happiness, My heart refuses to love any other besides You. Oh my dear, my motivation, my desire, Long have I been yearning, when will I finally meet You? I seek not the comforts of Heaven, my desire is only to meet You.
The Eleventh Principle An ‘ashiq always yearns to join his Beloved. This is the sole thought occupying his mind.
You are the true innermost desire of my heart, Love of You is the deepest thought in my mind. Whenever I glance at the world around me, I find that today there was naught but You, And that tomorrow holds naught but You.
The Twelfth Principle When an ‘ashiq looks around, he finds the heedless people of the world [ghafil al-dunya] trapped in their desires. To him the world seems like a cage.
The Thirteenth Principle
Love for Allah removes everything except Allah from the heart of the sincere ‘ashiq. Indeed, his heart has no place for any¬thing other than Allah.

The Fourteenth Principle The heart of the ‘ashiq desires to sacrifice everything for the sake of his Beloved.
May I forget everything in Your remembrance, And may I remember not anyone else. May I forsake unto Thee all dear to my heart, And may my heart be filled by You. May I set fire to my joys and happiness, And may my heart ache for Thee alone. May I be blinded to all I know, And may I turn only to Thee and none other.
The Fifteenth Principle In the material world [dunya], a person receives many things, while many other things remain out of reach. Whatever a person lacks, its substitute exists somewhere in the world. However, if some¬one is distant from Allah, no substitute exists anywhere.
For everything that you part from, there is a replacement, But if you disassociate from Allah, there is no replacement for Him.
Hadrat Abu Hurairah reported that the blessed Prophet SAWS said that the best saying in the Arabic language is the poem of Labid:
"Verily, everything except Allah is false and spurious And every blessing is undeniably fleeting and short-lived."